Lectures part 1
by Srila Prabhupada

721212BG.AHM

Bhagavad-gītā 6.47

Ahmedabad, December 12, 1972

So we have been discussing Bhagavad-gītā. In Second Chapter, the Lord has very elaborately explained the constitutional position of the living entity, and the whole first portion of the Six Chapter. The Bhagavad-gītā is divided into three portions. The first six chapter, the second six chapters and the third six chapters. Actually just like this book, there are two hard covers, and in the middle there is the substance, writing. So the first six chapters, they are just like two coverings. Karma-yoga and jñāna-yoga. And the middle six chapters, well-protected, that is bhakti-yoga. So at the end of the first six chapters, Kṛṣṇa concludes the yoga system. In the Sixth Chapter He has explained the sāṅkhya-yoga system and the concluding portion of the sāṅkhya-yoga system is:

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

This is the conclusion of the yoga system. People generally they are attracted by the yoga system. So the yoga system means always thinking of Kṛṣṇa. That is samādhi.

So five thousand years ago, when… (pause-noise in background) Five thousand years ago, when this yoga system was discussed between Kṛṣṇa and Arjuna, Arjuna frankly admitted that this system was very difficult for him. He thought himself as a gṛhastha and a military man, so concentration of the mind and sitting in a posture and looking on the point of the nose, so many systems, find out a secluded place, alone, and observing so many rules and regulation, āsana, dhyāna, prāṇāyāma, so he thought it difficult for him. Therefore Kṛṣṇa, in order to encourage him, that, although he could not practice the aṣṭāṅga-yoga system, still there was no cause of disappointment. He concluded, therefore,

tapasvibhyo 'dhiko yogī

jñānibhyo 'pi mato 'dhikaḥ

karmibhyaś cādhiko yogī

tasmād yogī bhavārjuna.

He insisted… (aside:) Why you are sitting like that? Sleeping? If you feel sleepy don't sit like that.

So the conclusion is:

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

This is conclusion, that of all yogis, who is always thinking of Me, śraddhāvān… Without being śraddhāvān… Śraddhā is the beginning of everything. Faith, śraddhā, respect. If you have no respect for Kṛṣṇa, if you have no faith in Kṛṣṇa, there is no advancement of spiritual life or yoga life. Therefore it is said śraddhāvān. Ādau śraddhā. The beginning of spiritual life is śraddhā, faith. Ādau śraddhā. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. First of all, faith, and faith has been described by Kṛṣṇadāsa Kavirāja Gosvāmī as, faith means: viśvāsa. So he explains:

'śraddhā'-śabde-viśvāsa kahe sudṛḍha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

[Cc. Madhya 22.62]

This is the śraddhā. Śraddhā means firm faith. As Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66].

So unless one has got faith. Why one should consider himself that "I must be completely surrendered to Kṛṣṇa," unless one has got faith? Therefore faith is the beginning. And to create faith, Kṛṣṇa has explained about Himself in the whole Bhagavad-gītā. So one who is fortunate, after reading Bhagavad-gītā thoroughly, he'll have a strong faith in Kṛṣṇa. If you have failed to achieve this status of faith, then there is no question of progress. That is explained by Kṛṣṇadāsa Kavirāja Gosvāmī: śraddhā-śabde viśvāsa kahe sudṛḍha niścaya [Cc. Madhya 22.62]. Śraddhā means firm faith, with conviction, "Yes, if I surrender to Kṛṣṇa, then all my business will be perfect, all my spiritual life will be perfect." Therefore Kṛṣṇa says: śraddhāvān bhajate. With śraddhā, with full faith. Ādau śraddhā. Beginning is śraddhā. If one has developed a little śraddhā. Just like we are giving chance throughout the whole world by this propaganda, opening centers to create little śraddhā. And if the śraddhā is there, then next stage is sādhu-saṅga [Cc. Madhya 22.83], if one wants to become Kṛṣṇa conscious, if he has developed a little faith in it, the next stage is to associate with sādhu. And who is sādhu? Sādhu, sādhavaḥ sādhu-bhūṣaṇāḥ. Titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-bhūtānām. So sādhu means very tolerant. In another place, sādhu is described in the Bhagavad-gītā: bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ [Bg. 9.30]. Api cet su-durācāro bhajate mām ananya-bhāk sādhur eva…

In another place in the Bhāgavata the sādhu is described:

titikṣavaḥ kāruṇikāḥ

suhṛdaḥ sarva-dehinām

ajāta-śatravaḥ śāntāḥ

sādhavaḥ sādhu-bhūṣaṇāḥ

[SB 3.25.21]

A sādhu, the first qualification is he must be a staunch devotee of Kṛṣṇa or God. Whatever you say. That is sādhu. That is the basic definition… Religion means to abide by the orders of God. And sādhu means who is staunchly a devotee of Kṛṣṇa. These are the description of sādhu. Therefore sādhu-saṅga [Cc. Madhya 22.83] means to associate with devotees, those who are devotees of Kṛṣṇa. That is sādhu-saṅga. Caitanya Mahāprabhu, in another place, says: sādhu-saṅga sādhu-saṅga sarva-śāstre kaya, lava-mātra sādhu-saṅga… Sādhu-saṅga sādhu-saṅga sarva… lava-mātra sādhu-saṅge sarva-siddhi haya [Cc. Madhya 22.54]. Sādhu-saṅga is very important. If we can associate with real sādhu, means real devotee, unadulterated devotee, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Bhakti-rasāmṛta-sindhu 1.1.11], then the recommendation is that simply by associating with sādhu all perfection will come. By simply associating… Sādhu-saṅga sādhu-saṅga sarva-śāstre kaya, lava-mātra sādhu-saṅge sarva-siddhi. So this is very practical. We have got little experience how sādhu-saṅga is powerful. So ādau śraddhā tataḥ sādhu-saṅgaḥ. First thing is faith.

ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā

tato 'nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ

athāsaktis tato bhāvas tataḥ premābhyudañcati

sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ

[Cc. Madhya 23.14-15]

These are the steps, krama. Krama means one after another. So our, this Kṛṣṇa Consciousness Movement is enacted just to create little faith. In Kṛṣṇa. Then the person whom we are trying to help, his business is to associate with sādhu. Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ [SB 3.25.25]. Satāṁ prasaṅgāt. If we discuss Kṛṣṇa consciousness… Boddhayantaṁ parasparaṁ tuṣyanti ca ramanti ca. Everywhere, the same thing. So śraddhā is required. Then sādhu-saṅga [Cc. Madhya 22.83], then bhajana-kriyā. If anyone actually seriously associates with sādhu, the next stage will be bhajana-kriyā. How to worship. Bhajana-kriyā. Tataḥ anartha-nivṛttiḥ syāt. Then anartha. Anartha means unnecessary things. We have practiced so many unnecessary things in our life. Unnecessary things, when they are too much strong, that becomes sinful life. Unnecessary. The modern civilization is simply meant for creating unnecessary necessities of life. That's all. So we are becoming deviated from God. The more we are advancing in so-called material civilization, we are more becoming far away from God. Therefore Bhaktivinoda Ṭhākura has sung: jaḍa-bidyā jato, māyāra vaibhava, tomāra bhajane bādhā. Jaḍa-bidyā, the material education, they are simply paraphernalia of this illusory energy, māyāra vaibhava. And the effect of this advancement of material civilization means stopping one's relationship with God. Jaḍa-bidyā jato, māyāra vaibhava, tomāra bhajane bādhā, anitya saṁsāre. Anitya means this temporary life, this… Everyone, we are in this material world, say, for fifty years, sixty years, hundred years. That is temporary. In the unlimited time, a duration of life, say of hundred years, that is nothing. Even, not even a point. It is very temporary, but in this temporary life, we are addicted to so many unnecessary things, and we are forgetting our real business, how to go to home, back to home, back to Godhead.

Therefore Bhaktivinoda Ṭhākura laments… He was a great, responsible government officer, magistrate, but a great devotee of the Lord, and he's one of the ācāryas, Bhaktivinoda Ṭhākura. So he writes about his own experience that jaḍa-bidyā jato, māyāra vaibhava, tomāra bhajane bādhā. The more we make advancement in the temporary materialistic comforts, the more we become implicated in unnecessary things and they are all impediments for making progress in spiritual life. That is his opinion. And that's a fact. We have seen in Western countries, they are still more materially advanced, but spiritually, they are dull, block-headed, spiritually. Very difficult to convince them spiritually. So sādhu-saṅga [Cc. Madhya 22.83], by association of sādhus one can achieve advancement in spiritual life. And in all śāstras it is recommended that associate.

Cāṇakya Paṇḍita, the great politician, you know, he also says: tyaja durjana-saṅgam, tyaja durjana-saṅgaṁ bhaja sādhu-samāgamam. Tyaja durjana-saṅga. Give up association with bad elements. What are the bad elements? That is also explained by Caitanya Mahāprabhu. A devotee asked him that what should be the behavior of a person who is spiritually inclined, or Vaiṣṇava? Spiritually inclined means Vaiṣṇava. So Caitanya Mahāprabhu said that: asat-saṅga-tyāga ei vaiṣṇava-ācāra [Cc. Madhya 22.87]. Those who are interested in spiritual life, or to become a devotee, the first business is to give up the association of bad elements. Asat-saṅga-tyāga vaiṣṇava-ācāra. In one line. Then next question is then who is asat? Asat eka strī-saṅgī kṛṣṇa-abhakta āra. There… He has described who is asat. Strī-saṅgī. Strī-saṅgī means those who are unnecessary addicted to women. Unnecessary. One should be married. One must have children. That is not illicit association. But otherwise… Kṛṣṇa also says: dharmāviruddhaḥ kāmo 'smi. Kāma, lust, sex life, which is not against religious principles, that I am. That kind of lust I am. So dharma… So according to religious system, people should not be cats and dogs or hogs in the matter of sex life. They must have married wife, married husband. And only for nice children, they should unite. These are the descriptions given by the… Viṁśati prakāra dharma-śāstra manu-saṁhitā. Not otherwise.

Therefore it is called gṛhastha-āśrama. Āśrama. The sannyāsa-āśrama, gṛhastha-āśrama, vānaprastha-āśrama. Everything is āśrama. We can understand, as soon as this word is used, āśrama, it means there is some spiritual tint or spiritual life. So gṛhastha, that is also spiritual life. One may lie with wife and children, and execute spiritual life. All the associates of Caitanya Mahāprabhu, they were all gṛhasthas. Caitanya Mahāprabhu, Himself, also was gṛhastha. So to become gṛhastha is not a disqualification. But to live as a gṛhastha according to the injunction of the śāstras, that is required. That, Kṛṣṇa says: dharmāviruddhaḥ kāma, which is not against religious principle, that sort of lust I am. So when Caitanya Mahāprabhu says: asat eka strī-saṅgī, that means one who is not satisfied. His, I mean to say, religious life with wife. That, that kind… He's asādhu. He's asādhu. Kṛṣṇa… Strī-saṅgī and kṛṣṇa-abhakta. He summarizes the description of asādhu in two words. One who is too much addicted to sense enjoyment and one who not a devotee of Kṛṣṇa. He's asādhu.

So Kṛṣṇa is also describe that

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

So there are many descriptions in many śāstras that one should avoid asādhu and try to associate with sādhu. Then his life will be successful. Because human life is meant for spiritual advancement of life, not for advancement of eating, sleeping, mating and defending. That is cats and dogs life. Human life means advancement in spiritual life. Tapo divyaṁ putrakā yena śuddhyet sattvam [SB 5.5.1]. We have to purify our existence. That people do not know, what is impure existence and pure existence. They do not know. There is no education, there is no science. The… Because we do not, do not understand that we are living entities, we are part and parcel of God. God is eternal, so I am also eternal. God is always fresh. I am also fresh. Nityaḥ śāśvato 'yaṁ purāṇaḥ. Although Kṛṣṇa is the oldest person. Kṛṣṇa is ādi-puruṣa. He must be the oldest. But He… Nava-yauvanaṁ ca. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanam [Bs. 5.33]. This is Kṛṣṇa's feature. He is the ādi-puruṣa, the oldest.

Aham ādir hi devānām [Bg 10.2]. Kṛṣṇa says: "I am the origin of all the demigods, Brahmā, Viṣṇu, Maheśvara." The Brahma-saṁhitā supports it that ādyaṁ purāṇa-puruṣam. Lord Brahmā says the Lord is ādyam He's the origin. Kṛṣṇa also says: ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. The Vedānta says: janmādy asya yataḥ [SB 1.1.1]. Janmādy asya yataḥ, the Supreme Lord. So He's the oldest and, we, being part and parcel, we are also the oldest. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). We are also nitya, and Kṛṣṇa is also nitya. We are also living entity with knowledge. Kṛṣṇa is also living entity with knowledge. Simply He's our leader. He's the Supreme. That's all. So we do not know how our existence has been polluted. That we do not know. We are just like cats and dogs. We are taking birth and dying without any knowledge. Bhūtvā bhūtvā pralīyate [Bg. 8.19]. But this is not our position. Our position is as good as Kṛṣṇa. Kṛṣṇa is all powerful. We are minute. He is vibhu, we are aṇu. That is the difference. Otherwise, qualitatively, we are all one. So why you are under this obligation of taking birth and dying again. This is our impure existence. This is our impure existence.

So this human form of life is meant for purifying this existential position. No more birth, no more death. As soon as there is birth, there is death. If there is no birth, there is no death. So this can be done simply by Kṛṣṇa consciousness. Simply by developing Kṛṣṇa consciousness. That is explained in the Bhagavad-gītā: janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. Divyam, this word is used, divyam. So we are to undergo austerities, penances for this divyam, for transcendental life, divyam. Tapo divyam [SB 5.5.1], little tapasya. In the Kali Yuga we cannot perform very severe… Kṛṣṇa is very kind. He has given us different opportunity for elevating to our transcendental life in different ages. In this age, because we are so fallen and so limited, and so badly associated, that it is very difficult to undergo severe austerities and penances. We cannot go into the forest. We cannot perform yoga systems very nicely. We cannot perform yajñas. We cannot worship the Lord in temple very nicely. So many difficulties. Therefore śāstra has given us concession: kalau tad dhari-kīrtanāt. In this age, simply by chanting this Hare Kṛṣṇa mahā-mantra one can be elevated. Caitanya Mahāprabhu has blessed: ihā haite sarva-siddhi haya tomāra. If you chant this Hare Kṛṣṇa mantra you'll get all perfection, all perfection. So everything is there. But we do not wish to take advantage.

Tapasya, human life is meant for tapasya. We know in our Indian history all big, big kings, they went to the forest, tapasya. The King, Bharata, Bharata Mahārāja, under whose name this planet is called Bhāratavarṣa, he left his kingdom, young wife, children, everything, at the age of twenty-four years, and he went for tapasya. So the Pāṇḍavas also. Everyone. The last stage of life should be especially meant for tapasya. Not that up to the point of death we shall remain addicted to this worldly life. No. So this life is meant for purifying our existence. That means stop this cycle of birth and death. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. We should always keep in front. We may think, we may be puffed up, as very much advanced in material comfort, but,… You may do so, but, at the same time, you should keep in front, janma-mṛtyu-jarā-vyādhi. You should always think that what advancement we have made? Have we stopped dying? Have you stopped birth? There are so many contraceptive method, but the population is increasing, the birth is going on. Similarly we have discovered so many nice medicines, but people are dying. You can not stop this, birth, death. They are trying to remain as young men, as young women, but they are getting older.

So intelligent men should always keep in front that what advancement we have made, simply struggling. A struggle, a heavy struggle, a hard struggle. That struggle. And we are thinking: "This is advancement." You struggling just like ass . So the whole day and night you are working. Actually I am working very hard, but I am thinking that I am advancing. Janma-mṛtyu-jarā-vyādhi. We are trying to find out so many medicine. So many humanitarian work. What is that? There is famine, there is struggle. Why don't you do something so that people will not be anymore in famine, any more in distress. There will be no more scarcity of water. That is required. So these are the problems and so however we may solve all these problems, the problem of material existence, birth, death, old age and disease, that cannot be stopped, either you become Brahmā or something like that. That is not possible. That is possible only by Kṛṣṇa consciousness. That is explained in the Bhagavad-gītā:

mām upetya punar janma

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saṁsiddhiṁ paramāṁ gatāḥ

[Bg. 8.15]

Mām upetya tu kaunteya, duḥkhālayam aśāśvatam. This world is recommended by the Creator of this world as duḥkhālayam aśāśvatam. It is the place for miseries. And that also temporary. If you make, want to make compromise, "All right, it may be miserable life. I will stay here." Oh, that also you'll not be allowed. You'll be kicked out after some days. You may try to become very comfortable, good income, good bank balance, or nice wife, nice car, but one day it will come you'll be kicked out. "Please get out." Finished. Mṛtyuḥ sarva-haraś cāham [Bg. 10.34]. Kṛṣṇa says that "I am mṛtyu. I take away everything. At that time, finished, everything."

So this is our foolishness, that we are trying to be happy in a place which is recommended by the Creator Himself: duḥkhālayam aśāśvatam [Bg. 8.15]. Duḥkhālayam. This is called foolishness. Therefore Bhaktivinoda Ṭhākura says: anitya saṁsāre. We are already in a distressed place, and we are increasing our distressed condition of life. That means you are becoming more and more ass. By the name of so-called advancement of education. Jaḍa-bidyā jato, māyāra vaibhava, tomāra bhajane bādhā. If, by advancement of civilization, we forget God and forget the mission of our life, that is nothing but to become like an ass. Unnecessary working. The ass… The example is given, the ass, because ass has no sense. He works very hard. The… You have got experience. The washerman's ass, it is loaded with three tons of cloth and takes it to the ghāṭa and again brings it. And what is the result? He gets little grass. That's all. But he has no sense that this grass, I can get anywhere. Why I am so working hard for this washerman? Therefore it is ass. I'll take four cāpāṭis, but I am working so hard. There is no limit of my working. And one day Kṛṣṇa comes. Please get out. Finished. So we are all asses. Therefore Kavirāja Gosvāmī says: kṛṣṇa yei bhaje se baḍa catura. Only intelligent man is he who is Kṛṣṇa conscious. Otherwise all asses.

Kṛṣṇa yei bhaje se baḍa catura. So that bhajana Kṛṣṇa is teaching us. He's beginning the yoga system:

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

He's first-class yogi. So we shall discuss first-class yogi from tomorrow again. Thank you very much.

Question: To what extent the Society has succeeded in India for propagating Kṛṣṇa consciousness?

Prabhupāda: Now you have come, it is success. It is success. You have come to Kṛṣṇa consciousness. That is our success. Formerly you were not coming. Now you have come. So that is our success.

Question: … Western materialistic countries, quite dangerous materialistic country, where India is forgotten in the … of the…? (indistinct)

Prabhupāda: Because there is great propaganda to curb down by your leaders. They are naturally inclined. Anyone who takes birth in India, it is to be supposed that in this past life, he was spiritual. Bhārata-bhūmite manuṣya-janma haila yāra [Cc. Ādi 9.41]. There is great opportunity for persons who are born in India for spiritual advancement. Unfortunately by force, by propaganda, we are suppressing them. That is the cause. We are suppressing them. Otherwise still we get experience. We hold these Hare Kṛṣṇa Festival in Calcutta, Bombay, and other places. Here also. Many thousands of people are coming. Because at heart there is Kṛṣṇa consciousness, but, by external forces, they are being suppressed. That is going on. It is not natural. It is unnatural. Natural is every Indian is Kṛṣṇa conscious. That is natural. By artificial means they are being suppressed. This is the misfortune of the present day of India. [break] …can be done? In the educational system no Bhagavad-gītā. Just see. How much unfortunate… One Indian girl in Berkeley University, she asked me, "Swamiji, what is God?" Just see. She's Indian, where God takes birth, Rāmacandra, Kṛṣṇa, and she is now materially advanced. Now she is asking what is God. This is our position. The land where God come, from that land a advanced student is asking: "What is God?" This is our advancement. Hare Kṛṣṇa.

Question: Is it necessary that God should be worshiped in particular form only?

Prabhupāda: Well, there is only one form, bhakti. There is no other form. It is not a particular. It is the only. Just like there are nine holes in your body. The only one hole will be used for eating. Not other holes. If you pushed your foodstuff in other holes, it will be useless. Similarly God is one, and to understand God the only process is bhakti. That's all. There is no other process.

Question: How may a devotee arrive to this particular form?

Prabhupāda: This is in the śāstras. God says: bhaktyā mām abhijānāti [Bg. 18.55]. Only through devotion one can understand Me. So not the devotee has discovered. God says: "This is the only way." If you want to know God, you must know Him by the process He recommends, Don't discover your own way. Not that yato mata tato patha. You discover all rascal mata and God will be available. No. If you want to know God, then this is the only: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. That is the only way. There is no other way. Chant. (end)

Bhagavad-gītā Chapter - 7: Lectures

680317BG.SF

Bhagavad-gītā 7.1

San Francisco, March 17, 1968

Prabhupāda:

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Mayy āsakta. Mayy means "unto Me." Kṛṣṇa, the Supreme Personality of Godhead, says "unto Me, Kṛṣṇa." You cannot interpret in a different way. When I say that "Give me a glass of water," it means that I am the person who is in want of a glass of water. And if you supply me, not to others, then it is right. So when Kṛṣṇa says "unto Me," that means Kṛṣṇa. But sometimes rascal interpreters, they say something else. Why? Even grammatically this is wrong. Kṛṣṇa says "unto Me"; therefore the action should be unto Kṛṣṇa, not of any other else.

So Kṛṣṇa says mayi, "unto Me"; āsakta, "attachment." One who has developed attachment for Kṛṣṇa, that is Kṛṣṇa consciousness. Just like if you have got attachment for your lover, you always think of him. That is…, is lover consciousness. There is a very-this is natural-a Sanskrit verse in which it is stated that a woman who has got another lover besides her husband, she shows very attentive for her household duties, but she is always thinking when she will meet at night her lover. (aside:) Please sit properly. So as it is possible that in spite of our all engagements, if I love somebody I think of him always, materially it is possible, why not spiritually? That is the whole teaching of Bhagavad-gītā.

Kṛṣṇa says to Arjuna, yudhyasva mām anusmara: [Bg. 8.7] "As a fighter, you have to fight. You cannot go away from fighting. It is not your duty." Nowadays… I have got experience, practical experience, that the drafting board of your country, calling some boy that "You join military," but he is not willing. Why? Because he is not trained as a kṣatriya. He is trained as a śūdra. Therefore the caste system is very scientific. A section of people should be trained as brāhmaṇas. Those who are intelligent enough in the society, they should be picked up for being trained in higher philosophical science. Those who are less intelligent than the brāhmaṇas, they should be given military training. We require everything-not that everyone is military man. This is nonsense. How everyone can be military man? Because they are sending śūdras to Vietnam they are unnaturally being killed. So any country who is very proud of scientific advancement, if he does not know how to organize society, he is a fool. He's a fool.

In the Bhagavad-gītā you'll find Kṛṣṇa says that the four divisions of society: brāhmaṇas, kṣatriya, vaiśya and śūdra… That is natural. Somebody is inclined for spiritual advancement, oh, they should be picked up as brāhmaṇas. Now, we are training boys who are spiritually inclined, and now unnecessarily we are being called for military service. Just see, how discrepancy! The foolish person has no knowledge that "This boy is being trained up in higher science. Why he should be disturbed?" But they have no idea. Therefore imperfect. The intellectual persons, those who have got brahminical qualification… These boys are being restrained for being trained up as brāhmaṇa, brahmacārī. They don't take, I mean to say, meat-eating; they don't take part in intoxication; they don't take part in gambling; they don't take part in illicit sex life. So they are being trained as complete brāhmaṇa, the highest intellectual person, purified person in the society. If there is one brāhmaṇa in a family, or one society, the whole family, whole society becomes sanctified.

So these rascals, they have no knowledge how to train as brāhmaṇa, how to train as kṣatriya, how to train as vaiśya. Just like, of course, in other field of action, in the śūdras and vaiśyas, there is nice training in your country. If anyone wants to become a businessman, oh, there is training, colleges and schools, technological. That's nice, very nice. But why everyone should be dragged for technology? This is foolishness. Just like in your body, for maintenance, proper maintenance of the body you require the head, you require the arms, you require the belly, you require the legs. So all these four divisions of the body required. You cannot say, "Oh, we don't require this head." Oh, it is nonsense. You require everything. You require the head, you require the arms, you require the belly, and you require the leg. This is fit body. Suppose if there is a body without head-oḥ, it is dead body. It is body undoubtedly, but if there is no head, simply the trunk is there, it is called dead body. The head is considered to be the intellectual part of the body. Similarly, if there is no brāhmaṇa in the society, that is a dead body. If there is no spiritual man in the society, that is a dead society.

This is very nice, natural division. Therefore Bhagavān Kṛṣṇa says, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: [Bg. 4.13] "I have created the four divisions of society according to quality and work." If somebody is working just like a brahmacārī, brāhmaṇa, and he has acquired the quality… What is that quality? To understand Kṛṣṇa or the Supreme Lord. So he's a brāhmaṇa. Why he should be called for the action of the arms? The arms for defending, that is kṣatriya. Of course, that is required. To protect the country, to protect the society, military arrangement should be there. Nobody disapproves. But not the brāhmaṇas. It is putting the horse before a cart. Horse is required for different purpose. Another beast of those, asses, mules and bulls, they are required for towing cart.

So there is derangement of the social order in the present-day world. Why? There is no head. They are all rascals. I frankly say it. Anybody may come. Any society where there is no intellectual persons or Kṛṣṇa consciousness, that is a rascal society because there is no head. Either it is madman or a headless man, or dead body. If there is no brain, there is no head. If the brain is not working properly, then he's a madman. And if there is no head at all, then he's a dead man. So do you think in a dead society or in a mad society there can be any peace? No. What is peace? If the dead…, society is already dead, what do you mean by peace? And if the society is all full of madmen, then where is the question of peace?

Therefore Kṛṣṇa consciousness is the most important subject of the present-day society. The responsible men who are leading the society, the president, or the secretaries, or the mayor, they should have intelligence to understand. But if we approach… The other day when I was coming to your country, I met in Japan, Tokyo, one chief secretary of the governor. I wanted to explain to him that "You just cooperate with this movement." He said, "Oh, we are secular. We cannot cooperate with any religious movement." Just see. He's one of the chief secretaries of the governor, and he's such a fool. He is taking this movement as religious movement. Just like they have got so many sentimental religions. Oh, it is not sentimental. It is the necessity of the society that a class of men should be Kṛṣṇa conscious. Otherwise the society is doomed. It is going to hell. They have no brain.

So brainless persons, rascals are on the head of government. How there can be peace? How you can expect peace in the dog's society? The dogs are by nature howling-"How, how, how"-as soon as he sees another dog. So do you mean to say there can be peace? So if you turn human society into dog society, into cat society, into tiger society… Tiger is very powerful. He can kill many other animals. Does it mean it is very important animal? No. It has no use in the society. Undoubtedly, it is very powerful. It has got the good weapons to fight and it can kill many. These are not qualifications for good men or good society. Why you are afraid of a tiger? Why you are afraid of a monkey? So we are not meant to manufacture a society of monkeys or tigers or asses and mules. The asses, they work very hard. Do you mean to say a society of ass will derive any benefit? No. We want human society. Human society. Otherwise, what is the use of becoming human being?

So the situation is so difficult that… It is very difficult to push on this movement, but still we have to do it. And this is the highest yoga. If you push on this movement of Kṛṣṇa consciousness, then you'll be performing the highest type of yoga. Don't be misled by so-called yogas. This is yoga. Yoga means cooperation, cooperation with the Supreme. Just like the head. Head, if the head… The head means head, chief. Why this part of the body is called head? Because it is chief. The brain is working. It orders the hand, "Come here." It comes. Oh. Therefore it is head. It at once orders the leg, "Go on," "Oh, I must walk." Therefore it is head. So a section of person must be head of the society. They must order, and others will work. Then there will be peace. Then there will be peace. But if the leg takes the part of working like head, how it can work? Leg is accustomed to carry order to walk. It cannot work as the brain. Therefore, when the śūdras or the leg take the part of the head, working like head, it is all disorder. It is all disorder. Therefore this yoga system, Kṛṣṇa consciousness yoga system, should be popularized. It is essential in order to stop all nonsense propaganda.

So Kṛṣṇa says, mayy āsakta-manāḥ: "Those who have developed attachment for Me…" Kṛṣṇa attachment can be developed. Just like before my coming here, there was no movement like this, Kṛṣṇa consciousness, but you are developing. You had no… Kṛṣṇa was not born in your country. You do not accept Kṛṣṇa as your religious God. But Kṛṣṇa is so attractive that although you are foreigners… You are not foreigners. To Kṛṣṇa you are not a foreigner. He claims everybody as His son. We make Him foreigner. He claims everybody as His son. We make Him foreigner. This is our foolishness. Kṛṣṇa says, sarva-yoniṣu kaunteya: [Bg. 14.4] "My dear Arjuna, there are many different forms in different species of life, undoubtedly, but I am their father." Just see how Kṛṣṇa is universal. He is claiming not only the human society, but even animal society, even the bird society, beast society, aquatic society, botany society, everyone. Everyone He says that "I am the father." So how Kṛṣṇa can be foreign to you? No.

It is mental concoction that "Kṛṣṇa is Indian," or "Kṛṣṇa is worshiped by the Hindus; therefore He is one of the Hindu gods." He never said that "I am Hindu god; I am Indian." Just like the sun. If you say, "It is American sun," is it possible, American? Sun is sun. Why American sun or Indian sun? Nothing is American, Indian. It is all artificial. This planet, this planet also, it belongs to the human society, that's all. This is real communism. This is real communism. These Communists also, they are defective because… Just like the Russians. They say… [break] …Russians or the Chinese. They are speaking that China is for the Chinese. Why not for others? Then what sort of communism it is? Just think in terms of the human community. Human community. So this… Why human community? Living being community. If you make this world as belonging to the human society, that is defective. It belongs to everyone. It belongs to the trees community, it belongs to the beast community. They have got right to live. Why should you cut the trees? Why should you send the bulls to the slaughterhouse? This is injustice. And how you can meet justice by doing yourself injustice? Because you have no Kṛṣṇa consciousness. You do not know that Kṛṣṇa is original father and we are all sons. The tree is my brother, the ant is my brother, the bull is my brother, the American is my brother, the Indian is my brother, the Chinese my brother. This is universal. Therefore you have to develop Kṛṣṇa consciousness before you talk of this nonsense universal brotherhood and this United Nations and all this nonsense. These are useless talks if you have no idea how to think of universal brotherhood or United Nations. Useless. Therefore they are talking for years, years. Still, they are the same fools. Don't you see? The United Nations, they have got their headquarters here. Simply talking nonsense. That's all. That is their business.

So unless there is full-fledged Kṛṣṇa consciousness, there cannot by any improvement of the world situation. You have to learn it. So how to do that? Kṛṣṇa says, mayy āsakta-manāḥ. You have to develop your attachment for Kṛṣṇa. Begin it. Now, begin, not begin it. That is a very difficult job. But you can do it. It is difficult. Just as we have got a few students here, sincere students, both boys and… They are developing. If not complete, but they are developing, Kṛṣṇa. Otherwise, why they shall waste their time in chanting Hare Kṛṣṇa? They are developing. And it can be developed. You can develop love for anything if you try for it. But Kṛṣṇa development, Kṛṣṇa conscious development is very natural because Kṛṣṇa is not a thing belonging to a particular type of religion or sect or society. Kṛṣṇa claims that "I belong to everyone." Therefore, originally, you are all connected with Kṛṣṇa. Simply you have forgotten.

So this process of chanting is to invoke your remembrance for Kṛṣṇa. That's all. It is not that we are implementing something artificially in you. No. Kṛṣṇa is already connected with you. You have forgotten, and we are trying to give you the process how you can revive your original consciousness. So mayy āsakta-manāḥ. So when you come to this place, temple, this is the beginning. This the beginning of Kṛṣṇa consciousness. If you see Kṛṣṇa or Kṛṣṇa's devotees, if you chant "Kṛṣṇa…" Kṛṣṇa is not different from the name because He's absolute. He is not different. The word "Kṛṣṇa" and the person Kṛṣṇa, or God Kṛṣṇa, is not different, because everything is Kṛṣṇa. The oneness, the philosophy of monism or pantheism, is perfect. When that oneness comes in understanding Kṛṣṇa, that is perfection. If Kṛṣṇa is the Supreme Absolute Truth from whom everything is emanating, then everything is Kṛṣṇa.

Just like you have a gold mine and you are preparing so many golden utensils, ornaments and many other things, but they are all gold because the origin is gold. Similarly, you may name it as "earring," but you have to add "gold" earring. You may name it as "necklace," but "gold." Because originally it is coming from the gold mine. Similarly, originally, everything is coming from Kṛṣṇa. Janmādy asya yataḥ [SB 1.1.1]. Because if He is Supreme, He is Absolute Truth, then nothing is different from Him. Just like either you say earrings or necklace or bangle or wristwatch, if they are all made of gold, they are gold. But you cannot say at the same time, "This is gold, this is gold." This is gold necklace. If you say that "Why necklace? It is gold…" The Māyāvādī philosophers say, "Everything is gold. Everything is Brahman." No. "Everything is Brahman" is all right, but it is this…

But the Brahman… In the Bhagavad-gītā it is very nicely explained in the Thirteenth Chapter, mayā tatam idaṁ sarvam: "I am expanded all over." Sarvam. Sarva means all over. Avyakta-mūrtinā. "That is My impersonal feature." Kṛṣṇa is everywhere in His impersonal, but still He is person. The Māyāvāda philosophy thinks that "If Kṛṣṇa has become everything, then where is the necessity of Kṛṣṇa again, person?" This is rascaldom, because he is thinking in material way. He has no spiritual knowledge. Material way. Suppose if you take a piece of paper and you may make it in particles and throw it all over; the original paper has no existence. This is material. But we get information from the Vedas that pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Īśo Invocation]. The Absolute Truth is so perfect that if you take the whole perfect, still, the perfect remains. One minus equal to one, not zero. The material way of thinking is "One minus one equal to zero," but spiritual way is not like that. Spiritual way is "One minus one equal to one. One plus one equal to one." Oneness. This is the conception.

So Kṛṣṇa is everything. The atheist will say, "Oh, they have installed some wooden forms and they are worshiping as gods." Atheistic. And one who knows the Kṛṣṇa science, he'll understand that "Kṛṣṇa is everything; therefore He can appear in everything." If electricity current is everywhere, so wherever you touch current you'll feel, "Here is current." Similarly, the Kṛṣṇa current in impersonal form is everywhere. It is the technician who knows how to use that current. That's all. So… Just like we get telephone connection. We simply inform the person, deposit our money. They come immediately. They find out where the connection can be done and he does his work. We do not know. He knows the technique, how to join telephone wire. Within a few seconds he joins and he, oh, "kling, kling," you are ready.

So one must know how to connect Kṛṣṇa. Kṛṣṇa is everywhere. This is Kṛṣṇa conscious movement. This is Kṛṣṇa consciousness. One must know how we can derive from these features of Kṛṣṇa's forms in wood or iron or metal… That doesn't matter. Kṛṣṇa is everywhere. You have to learn how to contact Kṛṣṇa with everything. That will be explained in this system of yoga. You'll learn it. So the Kṛṣṇa consciousness is also a yoga, the perfect yoga, the highest of all yogic systems. Anyone, any yogi may come, and we can challenge and we can say that this is the A-1 yoga system. This is A-1, and it is very simple at the same time. You haven't got to exercise your body. Suppose you are weak or you feel some tiredness, but in Kṛṣṇa consciousness you won't feel. All our students, they are simply anxious to be overloaded with work, Kṛṣṇa consciousness. "Swamiji, what shall I do? What can I do?" They are actually doing. Nicely. Very nice. They don't feel tired. That is Kṛṣṇa consciousness. In the material world, if you work for some time, then you'll feel tired. You'll require rest. Of course, I am not, I mean to say, exaggerating myself. I am an old man of seventy-two years. Oh, I was ill. I went back to India. I have come again. I want to work! I want to work. Naturally, I would have retired from all these activities, but I don't feel… So far I can do, I want work. I want to…, day and night. At night I work with dictaphone. So I am sorry… I become sorry if I cannot work. This is Kṛṣṇa consciousness. One must be very much anxious to work. It is not that it is an idle society. No. We have got sufficient engagement. They are editing papers, they are selling papers. Just simply find out how Kṛṣṇa conscious can be spread, this much. This is practical.

So if you want really peace, if you want to be happy, take to this philosophy, Kṛṣṇa consciousness. And the beginning is how to develop attachment for Kṛṣṇa. So the process which we have prescribed, this chanting before the Deities and offering prasādam, this will make you gradually advanced. So we shall talk later on further on this subject. If there is any question, you can inquire.

Devotee: Swamiji? Is it possible for us to worship Kṛṣṇa purely in this lifetime?

Prabhupāda: Why not? Do you think we are simply wasting our time with this process? Why lifetime? Within a second you can do. It is spiritual process. It is not material process that it requires so much time. No. It requires simply the spiritual technique, to know how you can develop Kṛṣṇa attachment. As soon as you are cent percent attached with Kṛṣṇa, your business is finished. Ārādhito yadi haris tapasā tataḥ kim. The whole formula is that you have to develop your attachment for Kṛṣṇa. So if you have developed such attachment for Kṛṣṇa, then your business is finished. No more. That's all right. And nārādhito yadi haris tapasā tataḥ kim. And if you cannot develop fully Kṛṣṇa consciousness, then all your labor is waste of time. There is no need of advertising yourself that "I am religious, I am philosopher, I am yogi." All is nonsense if at the end there is no Kṛṣṇa consciousness. So if Kṛṣṇa consciousness is there, so all these things end. And if there is no Kṛṣṇa consciousness, these are all useless labor.

ārādhito yadi haris tapasā tataḥ kim

nārādhito yadi haris tapasā tataḥ kim

[Nārada-pañcarātra]

The whole business is how to develop attachment for Kṛṣṇa. If you have developed that attachment within a second, oh, then the business is finished within a second. And if you cannot develop that attachment for years, then it is very difficult. The only test is how you have developed your attachment for Kṛṣṇa. If you are serious about it, it can be done within a second. If you are not serious about it, it cannot be done in many lives. So that depends on your serious nature. Kṛṣṇa is not a material thing that it requires one particular time or… No. The only thing is mayy āsakta-manāḥ. You have to develop your full attachment for Kṛṣṇa. That you can test, whether you have full attachment for Kṛṣṇa. Then it is…, the business is finished.

Devotee: How does Kṛṣṇa consciousness differ from samādhi?

Prabhupāda: It is samādhi itself. Samādhi means to be absorbed in some particular type of thought. That is called samādhi. So if you are fully Kṛṣṇa conscious, that is samādhi. Twenty-four hours samādhi. Not that a periodical samādhi. The ordinary yogis, they… Of course, samādhi is not, I mean to say, ordinary term. Suppose if he can remain in samādhi, say, for a little period, say, one hour, two hours, but Kṛṣṇa conscious person is in samādhi twenty-four hours, cent percent, because he is always thinking of Kṛṣṇa. That is being explained. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. If one performs yoga, taking shelter of Kṛṣṇa and always thinks of Kṛṣṇa, then he is in samādhi.

Devotee: How do you know when…, how do you know when he's attained to Kṛṣṇa consciousness?

Prabhupāda: When he develops attachment for Kṛṣṇa. Nobody can certify him. He will certify himself. If you have got attachment for any other thing, then you are not in samādhi. If you have only attachment for Kṛṣṇa, then you are in samādhi. You don't require certificate from others. You know yourself. Just like while eating you can understand whether you are satisfied or not. While eating, if you are hungry man, if you are eating, you'll know, "Oh, I have eaten something. I am feeling now strength." You don't require to inquire from your friend, "Oh, am I feeling strength?" "Oh," he'll say, "what nonsense. You know yourself." Similarly, if you have… You can test yourself whether you have got full attachment for Kṛṣṇa. If not, you are not in samādhi. The test is in your hand. And that is being explained. Mayy āsakta-manāḥ. In full attachment for Kṛṣṇa. And you can understand what is the meaning of attachment. You have got attachment for sex. You have got attachment for so many things. So similarly, if you have developed attachment only for Kṛṣṇa and you have no more any other attachment, then you are in samādhi. It is not artificial. It is practical. (pause) Śrī Rāma. (end)

680326BG.SF

Bhagavad-gītā 7.1

San Francisco, March 26, 1968

Prabhupāda:

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

So Kṛṣṇa is describing personally. Kṛṣṇa's name is Yogeśvara, and Lord Śiva's name is Yogīśvara. Yogeśvara means… Yoga, the connecting link between the soul and the Supersoul, or the Supreme and the minute living creatures-that is called yoga. Connecting. So the… Who is the Supreme Personality of Godhead? Yogeśvara. The ultimate object of yoga is Kṛṣṇa. Therefore Kṛṣṇa's name is Yogeśvara. Yatra yogeśvaraḥ hariḥ. At the conclusion of the Bhagavad-gītā it is said by Sañjaya, yatra yogeśvaraḥ hariḥ. The place where Yogeśvara, the supreme master of all yoga systems, Kṛṣṇa, is there… And yatra pārtho dhanañjaya, and where there is Arjuna, the greatest fighter, there is undoubtedly victory there.

Because Bhagavad-gītā was spoken… The narration which we are reading, it is the description of Sañjaya as secretary of Mahārāja Dhṛtarāṣṭra. Just like running from a radio. The play is going on in the auditorium, but you can hear from the room. Just like we have got now mechanical arrangement, similarly, at that time, maybe the same arrangement, but there was no machine. Still, the secretary of Dhṛtarāṣṭra could see what was going on in the battlefield, and he was just narrating to Mahārāja Dhṛtarāṣṭra, who was blind. In other sense it may be said that there was television, and Dhṛtarāṣṭra, being blind, he could not see, and Sañjaya, his secretary, was explaining what was seen in the television. But this is the position. Anyway, so the conclusion made by Sañjaya was this, yatra yogeśvaraḥ hariḥ. Hari means the Supreme Personality of Godhead. The side in which the Yogeśvara, Kṛṣṇa… My point is that Kṛṣṇa's name is Yogeśvara. Nobody can be better yogi than… Or the master of yoga. There are different systems of yoga, and Kṛṣṇa is the master of yoga. And Lord Śiva is called Yogīśvara.

There are many different kinds of yogis. Yoga means the system, and the yogi means the person who practices the system. So the object of yoga, ultimate goal of yoga, is to understand Kṛṣṇa. Therefore Kṛṣṇa consciousness means to practice the topmost type of yoga system. So this yoga system is being described by Kṛṣṇa Himself. Why? Because He was teaching His most intimate friend, Arjuna. (Sanskrit commentary) Vyākhyāta-lakṣaṇe svopasye mayy āsakta-mati-mātra nitaraṁ mano yasya saḥ. Now in the beginning, the Lord says that "This system of yoga can be practiced by persons who have developed attachment for Me." This attachment I have described for the last three, four days, in a different way. So this yoga system cannot be practiced by an ordinary man who has no attachment for Kṛṣṇa. This is a different system. And the topmost. (Sanskrit commentary) Tvam anyo vā tadṛṣo mad-āśrayo mad-dāsya-sakhyādy-ekatamena bhāvena.

There are five kinds of direct āsakti. Āsakti means attachment. And there are seven kinds of indirect attachment. Indirect attachment is not bhakti, but direct attachment is called bhakti. If you are attached to Kṛṣṇa by the direct method, it is called devotional service. And if you are attached to Kṛṣṇa by indirect method, then it is not devotional service. But that is also attachment. Just like Kaṁsa. Kaṁsa was the maternal uncle of Kṛṣṇa, and there was a foretelling that Kaṁsa would be killed by his sister's son, eighth son of his sister. So Kaṁsa became very anxious and he wanted to kill his younger sister, Devakī, Kṛṣṇa's mother. So she was saved by her husband, Kṛṣṇa's father, Vasudeva, by some compromise. The last compromise was… That's a great long story. The last compromise was that he informed his brother-in-law Kaṁsa that "You are afraid of the son of your sister. So your sister is not going to kill you. So I request, don't kill your sister. Save her. And I promise that all the sons born of your sister will be brought to you, and if you like, you can kill." The compromise was made by Vasudeva. He was also a king.

So politically, that "For the time being this poor girl may be saved, and it may be that time will change the mind of Kaṁsa. When her sons will be born he might change his mind." But he was such a great demon that he killed all the sons of Devakī. So the eighth son… It was foretold that the eighth son of his sister would kill him. So when Kṛṣṇa was in the womb of his mother, Kaṁsa was always thinking of Kṛṣṇa. Now you see, he was also Kṛṣṇa conscious, but he was Kṛṣṇa conscious not directly, not for love's sake, but as an enemy. He was Kṛṣṇa conscious as enemy. So that is not devotional service. One who is Kṛṣṇa conscious and Kṛṣṇa's friend, Kṛṣṇa's parent, Kṛṣṇa's servant, Kṛṣṇa's lover, that is devotion.

So here it is clearly said, mayy…mad-āśrayaḥ. Mad-āśrayaḥ means he…, one who wants Kṛṣṇa. You may want Kṛṣṇa as your lover. You may want Kṛṣṇa as your son. You may want Kṛṣṇa as your friend. You may want Kṛṣṇa as your master. You may want Kṛṣṇa as the supreme sublime. These five different kinds of direct relationship with Kṛṣṇa is called devotion, bhakti. Without any material profit. Now the concept of accepting God as son is superior than the concept of accepting God as father. There is distinction. The relationship between father and son is that the son wants to take something from the father. But the father's relationship with the son is that father always wants to give something to the son. Therefore the relationship with God or Kṛṣṇa as father is better than relationship with Kṛṣṇa…

Just like if I accept God as my father, then I am the son. Then my business will be to ask only for my necessities from the father. That is my business. But if I become father of Kṛṣṇa, then from the beginning of His childhood, my business will be to serve Kṛṣṇa. The father, the parents, they serve the child from the beginning of his birth. Therefore this concept of Nanda-Yaśodā or Devakī and Vasudeva is very sublime. They… Kṛṣṇa… Yaśodā, mother, she is thinking that "If I do not feed Kṛṣṇa sumptuously, He will die." She is thinking that Kṛṣṇa… She forgets that Kṛṣṇa, the Supreme Lord, is subsisting the three world, everywhere. Nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). That only one God is supplying the necessities of all other living entities. Now this, that same, very same Personality of Godhead has become the son of Yaśodā, and she is thinking that "If I do not feed Kṛṣṇa nicely, He will die." This is love. This is love. She has forgotten that the Supreme Personality of Godhead has taken, has appeared before him (her) as his (her) little child, as her little child. But she forgets.

So this relationship of āsakti, of attachment, is very sublime. It is very sublime. It requires time to understand, but there is such position, that instead of asking God, "O God, give me our daily bread, give us our daily bread," you can think that that God will die if you do not supply Him bread. God will die if you do not supply. And this is the ecstasy of extreme love. So there is such relationship with Kṛṣṇa and His devotees. Rādhārāṇī, the greatest devotee, the greatest lover of Kṛṣṇa. [break] Nanda-Yaśodā, the lover as parent. Sudāmā, a friend, lover as friend. Arjuna, lover as friend. Similarly, there are millions and trillions of different kinds of devotees of Kṛṣṇa. They are directly playing.

So this yoga system, as described herein, bhakti-yoga, it can be practiced by such persons who have developed such attachment for Kṛṣṇa. Others cannot. And if anyone is able to develop such attachment, then the result will be that he will understand God, or Kṛṣṇa, perfectly. However we may try to understand what is God by our different theories or speculation, it is a very difficult job to understand what is God. We may say that I have…, we have understood what is God, but it is not possible to understand God as He is, because we have got our limited senses and He is unlimited. How you can capture the Unlimited with your limited sense? But it is possible.

It is said in the Śrīmad-Bhāgavatam, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. Our senses are imperfect always. Even we cannot understand perfectly the material world. Just like we have seen so many planets and stars in the sky at night, but we do not know what they are. We do not know even what is this moon planet. We are trying for so many years, trying to go there in sputnik and… Even one planet. Even we do not know what varieties are there even in this planet. If you go on the sea, if you go on the sky, you are perfectly illusioned. So our knowledge is always imperfect. That we must admit. Foolishly, if we think we have acquired all sorts of knowledge, we have advanced in science, this is another foolishness. It is not possible. So when it is not possible to understand even the material things which we are daily seeing with our eyes and perception, what to speak of spiritual? And the Kṛṣṇa, or the Supreme Personality of Godhead, He is the Supreme spiritual form. So it is not possible for us to understand Kṛṣṇa by our limited senses. Then why we are bothering so much for Kṛṣṇa consciousness if it is not possible?

The answer is ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. These imperfect senses cannot realize Kṛṣṇa as He is. Then the process is sevonmukhe hi jihvādau. If you become submissive, if you develop the spirit of service to Kṛṣṇa, either as servant or as friend or as parent or as lover, if you begin to give service to the Supreme Lord… The beginning of service is chanting. Therefore it is said, jihvādau. Jihvādau means, jihva means tongue. Tongue. Your service begins by the tongue. How? By the tongue you can chant Hare Kṛṣṇa, and by the tongue you can taste Kṛṣṇa's prasādam. So the beginning process is very nice. You chant Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa, and whatever little prasādam is offered to you by Kṛṣṇa by His kindness, you accept it. Then the result will be that sevonmukhe hi jihvādau. If you become submissive and if you begin this service, chanting and eating prasādam, then svayam eva sphuraty adaḥ, simply by these two kinds of practices, Kṛṣṇa will Himself reveal Himself before you, "I am like this." You cannot understand Kṛṣṇa by speculation. No, that is not possible, because your senses are imperfect. But if you begin this process of service, then it will be possible that one day Kṛṣṇa will reveal to you, "I am like this."

Just like Kṛṣṇa is revealing in the Bhagavad-gītā to Arjuna. Arjuna is a devotee, and he is submissive. And he is friend also. He is in contact with Kṛṣṇa as friend. Therefore Kṛṣṇa is revealing to Kṛṣṇa…, ah, to Arjuna. This Bhagavad-gītā is spoken to Arjuna, not to any Vedantist or speculationist. In the beginning of the Fourth Chapter, you know that Kṛṣṇa says that "I'll speak to you that old system of yoga, bhakti-yoga," in the beginning of the Fourth Chapter, "unto you." Why? Kṛṣṇa was not a Vedantist… Ah, Arjuna was not a Vedantist or a great philosopher or a brāhmaṇa or nothing. He was a kṣatriya. He was a fighter, and a householder, not even a sannyāsī. So these are not qualifications to understand Kṛṣṇa. Suppose… Just like I have become a sannyāsī, mendicant. This is not qualification that I can understand Kṛṣṇa. Even in your white dress, as gṛhastha, you can understand better than me. Then what is the qualification? This qualification: sevonmukhe hi jihvādau [Brs. 1.2.234]. One who has developed the service spirit with love and devotion, he can understand Kṛṣṇa. Nobody else. Nobody… Not Dr. Radhakrishnan or similar person. No. But a child can understand Kṛṣṇa if he has full faith in Him.

So it is the faith and devotion that makes one qualified to understand God. Mad-āśrayaḥ. This is called mad-āśrayaḥ. Now by simply that faith and service, you'll understand that Kṛṣṇa is the Supreme Personality of Godhead. Now just like we are preaching Kṛṣṇa consciousness. We are not wasting your time or our time without having full faith that Kṛṣṇa is the Supreme Personality of Godhead, theoretically or practically. Theoretically, if you take that "How Kṛṣṇa is the Supreme Personality of Godhead?" theoretically, from the revealed scriptures, we understand from the Vedic literature that great authorities in the past and in the present…

Take for the present Lord Caitanya. Lord Caitanya is a great authority, a recognized, great authority. Oh, He is mad after Kṛṣṇa. He is mad after Kṛṣṇa. Then after Him, His six disciples, Gosvāmīs, the Rūpa Gosvāmī, Sanātana Gosvāmī, they have written immense literature, valuable literatures-especially Jīva Gosvāmī-volumes of literature on Kṛṣṇa. So… Then, under disciplic succession also, we have come to this point, and if you take past history, bygone, long, long ago, Vyāsadeva, who is known as Vedavyāsa, he has written book, Śrīmad-Bhāgavatam, on Kṛṣṇa. Śrīmad-Bhāgavatam is nothing but description of Kṛṣṇa. Vyāsadeva is also writer of Bhagavad-gītā. The Bhagavad-gītā was spoken by Kṛṣṇa and noted down by Vyāsadeva. And he has put this Bhagavad-gītā in the Mahābhārata. So Vyāsadeva accepts Kṛṣṇa as the Supreme Personality. He has, in the Bhāgavatam, he has specifically mentioned, kṛṣṇas tu bhagavān svayam. He has given description of different other incarnations of God. There are about twenty-five incarnations. In the conclusion he said that ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam [SB 1.3.28], that "All the descriptions that are given of different incarnations, they are partially or part of the partial representation of God, but this Kṛṣṇa whom I have mentioned, He is the Supreme Personality of Godhead Himself." He is not part. Cent percent. Cent percent God.

So there is evidence of authority. And practically, if we believe the śāstras, the scriptures, authorities, then see who can be more powerful than Kṛṣṇa, who can be more beautiful than Kṛṣṇa, who can be more famous than Kṛṣṇa? Just like Kṛṣṇa appeared five thousand years before, but His knowledge, which He gave us in the shape of Śrīmad Bhagavad-gītā, still it is worshiped. It is worshiped not only by the Hindus or the Indians, but this Bhagavad-gītā is read all over the world. In your country there are at least fifty kinds of different editions of Śrīmad-Bhāgavatam (Bhagavad-gītā) written by different American thoughtful men. Similarly you'll find in England, in Germany, in France, in, I mean to say, all other countries you'll find hundreds of editions of Bhagavad-gītā. Just see who can be more famous and who can be more wise than Kṛṣṇa? There are many other evidences if we believe śāstra. That Kṛṣṇa married 16,108 wives, and He provided each one of them with big palaces and each one of them had ten children, and from ten children there were many other children also.

So these are the evidences from revealed scripture. And in the Brahma-saṁhitā also, Kṛṣṇa is accepted as the Supreme Personality of Godhead. This is a very old book, supposed to be written by Brahma. It is called Brahma-saṁhitā. In that Brahma-saṁhitā it is said that īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Īśvaraḥ means God. There are many gods, but… In Sanskrit language, about God, there are many demigods, and there is Supreme God. So this Brahma-saṁhitā says, īśvaraḥ paramaḥ kṛṣṇaḥ, "Kṛṣṇa is the Supreme God. He is the God of gods." Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. "And His body is eternal, and full of bliss and knowledge." This is the description of the body. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Anādi, "He has no beginning, but He is the beginning of everyone." Anādir ādir govindaḥ. "And His name is Govinda." Go means senses, and go means cow, and go means land. So He is the proprietor of all land, He is the proprietor of all cows, and He is the, I mean to say, pleasure for all senses. We are after sense pleasure, but our perfection of sense pleasure can be achieved when we reciprocate our pleasure with Kṛṣṇa. Therefore His name is Govinda. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Govinda is the Supreme original Personality of Godhead.

So the same Personality of Godhead, He is speaking to Arjuna personally about Himself. Then how you can say that somebody, simply by speculation, speaks something about God which is more important than what is being spoken by Kṛṣṇa Himself? It is not possible. Nobody can speak better than Kṛṣṇa about God, because God Himself is speaking about Himself. If you speak about yourself personally, who can speak more than you? So if we have faith, if we believe theoretically and practically Kṛṣṇa as the Supreme Personality of Godhead, then by the speeches which is being delivered by Kṛṣṇa in this chapter, you can understand God. There is no difficulty.

(Sanskrit commentary) Mat-parataṁ yanis cayāvanityārthaḥ, samagraṁ sādhiṣṭhānaṁ sāvibhūtiṁ sāparikaram. And if you believe Kṛṣṇa, then the result will be that you can understand God, how He is working, how His energies are acting, how He is manifested, what is this material world, what is the spiritual world, what are these living creatures, what is their relationship. So many things in God's creation. The whole Vedic literature are dealing in three things. First thing is that what is your relationship with God. Then the next step is that as soon as we understand our relationship with God, then we can act in that way. Just like a man and woman, they are not known to each other. But as soon as the relationship is established, that one is husband and the other is wife, then the reciprocal dealing begins. So unless you understand what is your relationship with God… Generally, people believe that God is the father. Therefore son's business is to ask from father whatever we need. But that is very minor relationship. If you understand God perfectly well… And there is intricate relationship also. That relationship will be revealed when you are perfectly liberated. Each and every living creature has got a particular relationship with God. We have forgotten that. So when that relationship will be revealed in the process of devotional activities, Kṛṣṇa consciousness, you should know that is the perfection of your life. That is the perfection of our life.

So Kṛṣṇa consciousness is a great science. It is not a sentiment or mental speculation or bluff. It is based on scientific proposition, as described in the Bhagavad-gītā, as described in the Vedas, as described in the Saṁhitās, as accepted by the authorities like Lord Caitanya, Rāmānujācārya, Madhvācārya, Nārada, Asita, Vyāsa. There are so many authorities. So Kṛṣṇa consciousness is not an ordinary bluff-making or a money-making business. It is something reality. And if you take to it seriously, your life will be successful.

Thank you very much. Any questions?

Girl: If you want, if you want to go to other… (rattling sound) …if you want to encourage us to enter into (indistinct), spiritually, not material world, is it necessary to live in a (indistinct) that's free of grief… (rattling sound) …or change?

Prabhupāda: If you want to transfer yourself to other planets, yes. Kṛṣṇa consciousness means transferring yourself to other planets. The ultimate perfection or success is go back to Godhead, back to home. So when Kṛṣṇa consciousness will be perfect, you'll be transferred from this planet, or from this material world, to the spiritual world, and you'll talk with Kṛṣṇa just (as) you are talking with me.

Devotee (1): Swamiji, I think she means do you have to do any kind of breathing exercising besides chanting?

Prabhupāda: No. There is no breathing exercise or gymnastic. No. Nothing. The breathing exercise is there. When you chant Hare Kṛṣṇa there is breathing. There is nice breathing. Yes?

Devotee (2): Swamiji, is there higher devotional service than chanting?

Prabhupāda: Higher devotional service… What do you mean by higher devotional service? Huh?

Devotee (2): Would serving your spiritual master be higher than even chanting, serving Kṛṣṇa more than…

Prabhupāda: Higher devotional service means first of all you have to understand… Just now I explained that you have to understand your relationship with Kṛṣṇa. Then your service begins. So as soon as you are in eternal relationship with Kṛṣṇa, that is higher… (end)

680910BG.SF

Bhagavad-gītā 7.1

San Francisco, September 10, 1968

Prabhupāda:

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

So this yoga system, Kṛṣṇa consciousness yoga system, is to begin with developing attachment for Kṛṣṇa. And the process of developing attachment I have already explained to you for the several last meetings. So for the beginners, attachment for God, everyone, people in the lowest stage, he has to admit the greatness of the Supreme Lord. God is great; there is no doubt about it. Everyone, even in the lowest status of life, he can admit. I don't speak of the animals. Animals, they have no sense of God. I am speaking of the human being. There are different, different grades of human civilization-the highest type of civilization and the lowest aboriginal-but every one of them has got a sense of God. That is there. This is the special prerogative of human being. Not that only the civilized men. Perhaps you know all, when you came here from European countries in America, the Red Indians. They are considered as aboriginals; still, they have some religion, they have some conception of God.

So God is great. That is admitted by the human civilization. Now what is that greatness? Generally when we speak of greatness…(coughs) (aside:) Water. We think of the greatness of the sky. That is the simple example how thing can be great: "As great as the sky." But in the sky you have no perception. As there is development of these material elements from finer, I mean to say, existential form, to grosser form, and the grosser form becomes tangible for our understanding, similarly, in every religion or in every society, the greatness of God is admitted. But how that greatness becomes tangible, that you can find in the Bhagavad-gītā.

Suppose you have got conception of a sky, but you cannot have a definite idea of the greatness of sky because your experience and knowledge is gathered by sense perception. In the sky there is no sense perception. Just like we are sitting in this room. Within this room there is sky, but we cannot understand the sky. But if we try to understand this table we can at once understand, because in the table, if I touch, I feel the hardness; the perception is there. My knowledge can receive that this is a hard table. But if I speak about sky, I cannot get any direct perception. Therefore simply understanding of greatness of God is not all. That, that is the beginning of attachment, "God is great." But you have to develop your attachment to the fullest extent. And that is love of God.

You cannot love sky. That is not possible. If I say, "You love sky," you'll say, "How to love sky? I want a tangible thing. I want a boy, I want a girl, then I can love. How I can love sky?" So simply understanding of greatness is not all. Then from the development of the, from the idea of sky, there is, next development is air. In the air you can perceive something. When the air is blowing you can at least have some touch sensation. So as in the material world from the sky develops the air, from air develops the fire, electricity, and from electricity or fire develops the water, and from water develops this land… When it comes to the land you can understand something very tangible. Similarly, greatness of God has to be developed how? From greatness of God, the idea of greatness, the sense of service must develop. God is so great, so I must render some service to God. This sense of service is further development. Just like from the sky the air develops, similarly, from the idea of greatness of God the sense of service develops. Because I am serving somebody great, I go to some office because he provides me. The proprietor gives me some salary; therefore he is greater than me. I render service in exchange of something given by him.

So God is so great. In the Vedic literatures it is found that eko bahūnāṁ vidadhāti kāmān. That one great supreme living being, He is supplying all the necessities of all other small living beings. We are all small living beings, and Kṛṣṇa, or the Supreme Lord, is the greatest living being. He is also a living being, just like us. The other day I explained that man is made after God, not that God is made after man. Don't think that because I have got two hands, two legs, one head, therefore I have created a Kṛṣṇa who has got two hands, two legs, two… No. That is not the fact. Actually, because Kṛṣṇa has got two legs, two hands, one head, therefore you have also got.

So God is great, and I am dependent. So my sense of love has to be developed. We must accept that God is great, He is supplying our necessities, why not render some service in gratitude? Is there any harm? Suppose somebody is always supplying you everything, don't you think in your gratitude to supply, to render some service to him? If you develop that sense of gratitude, that is further development, attachment, service. Now that service has again to be further developed. How it is to be developed? Just like service to your friend. A friend does not demand service. Just like master, he demands service: "You must do it." But friend does not demand service, but dear friend: "Yes, why not?" That means voluntary service. More intimately. That is further development. That friendly service… One sort of friendship is with awe and veneration. Just like if you have a very rich friend, you cannot talk with him so frankly although he is so…, he is your intimate friend. But a friend in the same status, you can talk with him very freely. Similarly, we can develop friendship with God in two stages. The first stage is with awe and veneration. "Oh, God is so great. God is supplying us so many things, and in gratitude I must serve Him." Or, "He is my well-wisher; He's my friend."

But if you further development your friendship… Just like Arjuna. Arjuna developed friendship with Kṛṣṇa. When he saw Kṛṣṇa in His supreme universal form, he said, "My dear Kṛṣṇa, I have talked with You as friend. I have insulted You in so many ways." Friends and friends, sometimes they talk in insulting tone, but that is not insult, that is pleasure. Similarly, Arjuna also talks to Kṛṣṇa in so many insulting tones. But when he saw that "Oh, here is the Supreme Personality of Godhead," he was afraid. So friendship. Then further development of service is to accept the Supreme Lord as son. When I get somebody as my son, the full service is there from the beginning of his life. So similarly, as the subtler form of elements develop into grosser forms, from sky to air, from air to fire, from fire to water, from water to land, similarly, the attachment of Kṛṣṇa begins to develop from the sense of greatness. "God is great," then "God is master," then "God is friend," and then "God is my son," and then "God is my lover." In the lover stage, there are all other elements. When you love somebody, then there is loving element, and there is paternal element, there is friendship element, there is master and servant element, and there is greatness element. Therefore, in the sense of loving God, all other elements are full. Therefore the full attachment for Kṛṣṇa is to love Him as your lover.

So Kṛṣṇa says, mad-āśrayam. This yoga system, bhakti-yoga, is to develop attachment for Kṛṣṇa under His protection. Mad-āśrayaḥ. Just like a friend protects his friend, a master protects his servant, a parent, a father protects his child, or a lover protects his lover, similarly, there is some protectional element. Mad-āśrayaḥ: "Kṛṣṇa is my friend, He'll protect me. Kṛṣṇa is my master, He'll protect me. Kṛṣṇa is my son, He'll protect me. Kṛṣṇa is my lover, He'll protect me." So this, this is called mad-āśrayaḥ. If we take this attitude in either of these attitudes, either friend or lover or son or master, like that, and you develop your attachment for Kṛṣṇa, then asaṁśaya, without any doubt, samagram, in complete…, in full completeness, you can understand what is God. This is the philosophy of Kṛṣṇa consciousness, that you have to take shelter of Kṛṣṇa in either of these aspects, and you have to develop your attachment for either of these aspects.

Then Kṛṣṇa says that jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ [Bg. 7.2]. Now this knowledge of God is not a sentiment, it is science. It is science. This is scientific. Nobody can deny it. We are not preaching any particular type of sentiment, or any frog's speculation. It is fact. How our relationship with the Supreme Lord can develop, how we are related with Him, these things are fact on philosophical basis. Therefore Kṛṣṇa is assuring Arjuna that "What I'm talking to you is not a religious sentiment, but it is jñānam." Jñānam means it is practical knowledge. Jñānam. Jñānam means theoretical knowledge, and vijñānam means practical knowledge. So Kṛṣṇa says, jñānam. Jñānaṁ te 'haṁ sa-vijñānam: "I am just speaking to you the exact knowledge of the Supreme Personality of Godhead with practical demonstration." [break]

…appear for practical examination. Simply knowing that such and such chemical element mixed with such and such chemical element becomes such and such chemical element is theoretical knowledge. Oxygen and hydrogen mixed together produces water. This is theoretical knowledge. But when in the laboratory you actually act-such and such quantity of oxygen gas you mix with such and such quantity of hydrogen gas-at once there is formulation of water. As soon as you mix alkali and acid together, there is at once reaction, soda-bicarbonate. So similarly, theoretical knowledge that we have got a particular type of relationship with God, that you cannot deny. Anything, whatever you have got in your possession, you have got some particular relationship. Suppose you are Americans, we are Indian. So we have got some particular relationship with the state. I am Indian citizen, you are American citizen. So relationship must be there. You are sitting here. There is some relationship. Suppose my students, they have got relationship with me. I am their teacher, they are my disciples. Or if you are not my disciple then you are audience, I am speaker. Must be there some relationship.

So similarly, if with everything we have got some relationship, why not with God? There is. That is practical relationship, but we have forgotten. We have forgotten our relationship. And yoga means to connect, to reconnect that relationship again. That is called yoga. Yoga is not a mental speculation or for health's sake. Oh, for health's sake you may not go to the yoga system. If you simply adopt the practice of Sandoz exercise you can become very healthy, very strong. There is no need of… Yoga is different thing. Yoga means concentration of the mind towards God, God, Paramātmā, which we have forgotten now.

At the present moment, although we remember sometimes there or the material energy, we have forgotten. So we have to establish, reestablish our forgotten relationship. It is not that you have no relationship with God and we are artificially forcing something, relationship with God, Kṛṣṇa consciousness. No. You have your relationship. Simply by hearing, by cultivation of this knowledge, you revive your relationship, that's all. Just like in the matches there is fire. You simply rub it for some time, for a few seconds, oh, the fire will come out. Similarly, your relationship with Kṛṣṇa, Kṛṣṇa consciousness, is there within you. Otherwise, how could you accept the Kṛṣṇa consciousness? "I've imported Kṛṣṇa from India," that is also a mistake. Kṛṣṇa is not for India or America. Just like the sun. This is same sun which I have seen in India, the same sun is in your America. So nobody can claim, "Oh, this is Indian sun and this is American sun." Sun is one. It is our miscalculation that we say, "This is American land, this is American sun, this is American atmosphere." No. Everything in relationship with God. That is jñānam. That is knowledge. And vijñānam. And practical also.

So Kṛṣṇa says that "I will explain to you, if you adopt this principle, that development of attachment with Kṛṣṇa, under My protection…" If you don't take the protection of Kṛṣṇa, then you cannot develop attachment for Kṛṣṇa. You have to accept. That development I have… The other day, I have explained to you that it takes place by giving something, by taking something, by disclosing something, by understanding something, by eating something, by giving Kṛṣṇa to eat something. By six processes. So Kṛṣṇa says, "I am speaking to you this jñānam," sa-vijñānam. Jñānaṁ te aham sa-vijñānam idam. Sa-vijñānam means "with scientific knowledge." Vakṣyāmy, "I'll say." Yad jñātvā, "If you try to understand this knowledge, or if you understand this knowledge," yaj jñātvā na iha, "not in this material world." Na iha. Because in the spiritual world there is no ignorance. Spiritual life means full of knowledge, full of bliss, eternal life. So therefore Kṛṣṇa says that "If you understand this knowledge, the knowledge of Kṛṣṇa or the science of Kṛṣṇa, or the science of Kṛṣṇa consciousness," yaj jñātvā na iha bhūyo. Bhūyo means "again." Anyaj, "anything more." Anyaj jñātavyam, "understandable," avaśiṣyate, "there remains." That means "If you understand as I am speaking to you, in science, practical and theoretical, if you understand this knowledge, then you'll have nothing to know. There is nothing more knowable to you in this world. That means your knowledge becomes full." Yaj jñātvā neha bhūyo anyaj jñātavyam avaśiṣyate. Tac-chakti-dvaya-vivikta-svarūpa-visayakam jñānaṁ vijñānaṁ tena sahitaṁ te tubhyāṁ prapannāyāśeṣataḥ samagraṁ vakṣyāmi.

Now here Kṛṣṇa says that "I am speaking to you." He's particularly marking Arjuna. Why? He does not say here, "I'm speaking to everyone." No. Everyone cannot understand this knowledge. It is confidential. Kṛṣṇa consciousness is not understandable by any ordinary man. Of course, Lord Caitanya has made it so easy for this age that if you sincerely, with devotion, chant Hare Kṛṣṇa, you'll be able to understand. But the science as it is, itself, it is very difficult. It is very difficult. But because the age is not very favorable, the time is not very favorable, therefore Lord Caitanya has inaugurated this saṅkīrtana movement by chanting Hare Kṛṣṇa and dancing, so that your mind very quickly becomes cleared so that you can understand what is Kṛṣṇa consciousness. This simple process. Otherwise, Kṛṣṇa says it is not for all.

"I am speaking to you this scientific knowledge of Kṛṣṇa consciousness unto you." Why "unto you"? Because he's a surrendered soul. He's a surrendered soul. The beginning of Bhagavad-gītā is there. You know. When Kṛṣṇa was talking with Arjuna as friend, He did not talk very seriously. He was simply saying, "My dear Arjuna, it is not good for you that you shall not fight. You are a kṣatriya, you belong to the warrior class, so if you don't fight, it will not be very good." In this way, on the basis of friendship. But Arjuna also understood that "Kṛṣṇa is not very seriously talking with me, because we are friends." So he surrendered himself. He said that "My dear Kṛṣṇa, I can understand that the problem which has arisen in this battlefield, it is very difficult problem. I have come here to fight, but I have been disturbed with sentiments. So how I can kill my brothers, my teacher, my grandfather, my grandsons, and so on, so on? So, but I know also that these problems, this problematic situation which has arisen, it can be solved by You only." But Arjuna knew it that "Kṛṣṇa is not my ordinary friend. He is the Supreme Personality of Godhead." Therefore he at once surrendered. Śiṣyas te 'haṁ śādhi māṁ prapannam: [Bg. 2.7] "I am surrendered unto You as Your disciple. Please accept me and just teach me what is good for me." Therefore Kṛṣṇa also says that jñānaṁ te aham, "I am speaking to you this knowledge, this confidential knowledge, because you are surrendered."

So this thing, this Kṛṣṇa consciousness begins. Unless you have got at least a little attachment for Kṛṣṇa, unless you have taken to any sort of service to Kṛṣṇa it is very difficult to understand. Jñānaṁ te 'haṁ sa-vijñānam [Bg. 7.2]. Tac-chakti-dvaya-vivikta-svarūpa-viṣayakam. So jñānam, you can understand this because you are surrendered soul. Prapannāyāśeṣataḥ samagrena upadekṣyāmi. So jñānam means the actual, factual knowledge. Jñānam means factual knowledge and practical demonstration of that knowledge. That will be explained in this chapter, and we shall further discuss on this point.

Now if there is any question, you can ask.

Devotee (1): Swamiji, you said that the relationship with Kṛṣṇa as lover contains all the other symptoms of the other relationships.

Prabhupāda: Yes.

Devotee (1): Does this mean that that rasa is superior or better than the other rasas?

Prabhupāda: Yes. It is…If you neutrally examine that the position of the lover is better than the position of a person who is in relationship with Kṛṣṇa as master and servant. But that is studying the relationship or the mellows from neutral point of view. But anyone, either who is…, anyone, either he is in relationship as master and servant or relationship as father and child or lover and lover, from his position, He is supreme. But from neutral position the lover and the beloved, this kind of relationship with Kṛṣṇa is the best, is the supreme. Therefore the worship of the gopīs to Kṛṣṇa… Lord Caitanya also displayed. His propaganda or His understanding of Kṛṣṇa was just like the lover and the beloved. Kṛṣṇa as Lord Caitanya was playing the part of Rādhārāṇī. He wanted to understand. Kṛṣṇa wanted to understand what is there in Rādhārāṇī. So that understanding, that feature of Kṛṣṇa is Lord Caitanya. Lord Caitanya is not different from Kṛṣṇa, but the feature in which Kṛṣṇa is trying to understand Rādhārāṇī, that is Lord Caitanya. So Rādhārāṇī's position is greater than Kṛṣṇa's. These are very confidential talks, but the relationship of love and the beloved, as it was between Kṛṣṇa and the gopīs, that is the highest type of relationship. There is no doubt about it. (pause) Yes?

Devotee (1): I just didn't hear you correctly. Did you say that Śrī Kṛṣṇa Caitanya was playing Rādhā?

Prabhupāda: Yes, He is playing the part of Rādhārāṇī. He is worshiping Kṛṣṇa as Rādhārāṇī worshiped Kṛṣṇa. There is a verse composed by Lord Caitanya. He says,

āśliṣya vā pāda ratāṁ pinaṣṭu mām

(adarśanān) marma-hatāṁ karotu vā

yathā tathā vā vidadhātu lampaṭo

mat-prāṇa-nāthas tu sa eva nāparaḥ

[Cc. Antya 20.47]

He's praying, "My Lord Kṛṣṇa, either You trample me down by Your feet, either You embrace me as lover, or You make me brokenhearted without Your presence. Whatever You like You can do. But still I am Your eternal servitor." So this attitude was Rādhārāṇī's. So Lord Caitanya is the feature of Kṛṣṇa understanding Rādhārāṇī. That Kṛṣṇa is great undoubtedly, but He thinks that Rādhārāṇī is greater than Him, because He cannot repay the loving transaction of Rādhā, of Kṛṣṇa. So he wanted to study what is there in Rādhārāṇī. "So I cannot study Rādhārāṇī in the feature of Kṛṣṇa. If I take the feature of Rādhārāṇī, then I can understand what are…" This is highest, I mean to say, transcendental sentiments. But Lord Caitanya is Rādhārāṇī's feature. Tad-dvayaṁ caikyam aptam. Caitanyākhyaṁ prakaṭam adhunā tad-dvayaṁ caityam āptam. Kṛṣṇa, when He wants to enjoy, He expands His pleasure potency, which is Rādhārāṇī. Now one Kṛṣṇa becomes two, Kṛṣṇa and His pleasure potency. And that pleasure potency, when unites with Kṛṣṇa, that is Caitanya. Kṛṣṇa becomes two, Rādhārāṇī and Kṛṣṇa. Kṛṣṇa cannot enjoy anything material because He is full in Himself. Therefore if He has to enjoy something, then that enjoyable personality must be expanded from Him only. So that is Rādhārāṇī. And when that enjoyable personality again takes into one, that is Caitanya. These things you'll understand as you develop Kṛṣṇa consciousness, in higher development stage. But it is, we can discuss. This is the fact. Yes?

Gargamuni: I just want to… You said that yoga means to connect with the Supreme, and then you said by that we concentrate our mind on God, and then after that you said Paramātmā.

Prabhupāda: Yes. The beginning of searching out God is within yourself. God is within yourself. So yoga means concentrating the mind on the Paramātmā. Paramātmā is the feature of the Supreme Lord who is seated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Hṛd-deśe means in the heart. In the heart I am, as spiritual spark, I am also sitting, and the Kṛṣṇa is also sitting. The medical science cannot explain. As soon as the heart fails, they say, "Oh, he's gone." That means in the heart I am sitting and the Paramātmā is sitting. As the I and Paramātmā leaves the heart, the heart fails and there is no life. And it is a fact from medical science that all the energies of the body is coming from the heart. So this statement of the Bhagavad-gītā, that īśvaraḥ sarva-bhūtānāṁ hṛd-deśe… [Bg. 18.61]. Hṛd-deśe means in the heart. So yoga means, as prescribed in the standard yoga system in the Bhagavad-gītā, means I myself try to find out the Paramātmā within my heart. So I cannot concentrate unless I withdraw all my sensual activities. You cannot practice yoga, (chuckling) at the same time indulge in sensual activities. These are all nonsense. So we have to concentrate all our sensual activities. That means repose them in the mind, and mind is concentrated upon the Paramātmā. That is real yoga.

Gargamuni: Yes, but we in Kṛṣṇa consciousness, we aren't interested in that Paramātmā, are we?

Prabhupāda: No. We have no interest because we are directly meditating the Supreme. Therefore if we concentrate our mind on Kṛṣṇa, that means Paramātmā is already served. If you have got one million dollars, then ten dollar service is already done. Paramātmā is partial representation of Kṛṣṇa. So if you concentrate your attention, whole attention to Kṛṣṇa, that is far, far better than… And that is, I mean to say, accepted in the Bhagavad-gītā. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā [Bg. 6.47]. "Anyone who is concentrating his mind upon Me, he is the topmost yogi." He's the topmost yogi. And that is very easy. If you simply see the picture of Kṛṣṇa, the statue of Kṛṣṇa, worship Kṛṣṇa, chant His name Kṛṣṇa, eat Kṛṣṇa's prasādam, talk Kṛṣṇa, read Kṛṣṇa's book, then you are always in samādhi. Samādhi, this is perfect samādhi. So Kṛṣṇa consciousness is not an ordinary thing. It is the highest, topmost yoga system. Is that clear?

Gargamuni: Yes.

Prabhupāda: All right. Chant. Śrī rāma jaya rāma jaya jaya… (end)

681202BG.LA

Bhagavad-gītā 7.1

Los Angeles, December 2, 1968

Prabhupāda: (sings) Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu… govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs. 5.29]. (devotees respond) So we are worshiping the Supreme Personality of Godhead, Govinda. That is our business. What is the effect of worshiping Govinda? Just like people are trying to go to the moon planet, very tiny effort. Even they go to the moon planet, they'll be not very much benefited, because the scientists say the moon planet is below 200 degrees zero point. So we cannot tolerate the cold climate of this planet, how we shall be benefited even we go to the moon planet? And moon planet is the nearest planet. There are millions of other planets also, and the scientists say that to reach the highest, topmost planet, it will take forty thousands of years. And who is going to live for forty thousand years to go and come back?

These are practical difficulties, and therefore we are called conditioned souls. Our activities are conditioned, not free. But you can attain a life of freedom, life of unlimited energy, unlimited happiness, unlimited bliss. There is possibility. This is not story or fiction. We see so many planets within this universe. We have got so many flying vehicles, but we cannot approach even to the nearest. We are so much limited. But if we worship Govinda, then it is possible. You can go anywhere. We have written these statements in our small booklet, Easy Journey to Other Planets. This is possible. Don't think that this planet is all and all. There are many, many millions of other very nice planets. There the standard of happiness, standard of enjoyment is many more times greater than what we are enjoying here. So how this is possible?

I shall read the Seventh Chapter of Bhagavad-gītā, which is spoken by Govinda Himself. Bhagavad-gītā, Seventh Chapter. Lord Kṛṣṇa says,

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Now, here the word yogam is also explained. What sort of yoga Kṛṣṇa is recommending? Mayy āsakta-manāḥ. Keeping the mind always attached to Kṛṣṇa, this yoga system. This Kṛṣṇa consciousness is yoga system. At the present day, they are concentrating their mind on something void, impersonal, according to their own prescription. The real process is to concentrate the mind on something. But that something, if we make it void, it is very difficult to concentrate our mind in that way. That is also explained in the Bhagavad-gītā in the Twelfth Chapter: kleśo 'dhikataras teṣām avyaktāsakta-cetasām [Bg. 12.5]. Those who are trying to meditate on something impersonal and void, their trouble is greater than those who are meditating on the Supreme Person. This is explained. Why? Avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate. We cannot concentrate our mind (on) something impersonal. If you think of your friend, if you think of your father, mother, or somebody whom you love, you can continue such thinking for hours together. But if you have no objective to fix up your mind, then it is very difficult. But people are being taught to concentrate on something void and impersonal.

So in reply to that mode of yoga, Kṛṣṇa is directly speaking here: mayy āsakta-manāḥ. If you try to concentrate your mind on the form of Kṛṣṇa, so beautiful… He's enjoying with Rādhārāṇī and His associates. Then, mayy āsakta-manāḥ pārtha yogam, if you practice this yoga, mad-āśrayaḥ, yuñjan mad-āśrayaḥ… You have to practice this yoga, at the same time, you have to take shelter of Kṛṣṇa. Mad-āśrayaḥ. Āśrayaḥ means "under My protection." This is called surrender. If you go to a friend in a difficult position and you surrender to your friend, "My dear friend, you are so great, so powerful, so influential. I am in this great danger. So I surrender unto you. You please give me protection…" So you can do that to Kṛṣṇa. Here in the material world, if you surrender to a person, however very big he may be, he may refuse. He may say, "Well, I am unable to give you protection." That is the natural reply. If you are in danger and if you go even to your intimate friend, "Please give me protection," he will hesitate, because his power is very limited. He'll first of all think that "If I give protection to this person, whether my interest will not be jeopardized?" He'll think like that, because his potency is limited. But Kṛṣṇa is so nice that He's so powerful, He's so opulent… He declares in the Bhagavad-gītā, everyone, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "You leave aside everything. You simply surrender unto Me." And what is the result? The result is ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: "I shall get you released from all kinds of reaction of your sinful life."

This material world, our activities are all sinful activities. There is action and reaction. Whatever you are doing, there is action and reaction. Even there is good reaction, still it is sinful. Still it is sinful. Just like according to Vedic literature, pious activities, the result of pious activities… Janmaīśvarya-śruta-śrībhiḥ [SB 1.8.26]. Suppose you are not acting anything sinful in this life, you are very pious in every respect. You are charitable, you are benevolent, everything is all right. But Bhagavad-gītā says that it is karma-bandhana. If you give in charity somebody, say, some amount of money, you'll get that money back four times, five times, or ten times more in your next life. That is a fact. So Vaiṣṇava philosophy says that this is also sinful. Why sinful? Because you have to take your birth to receive that compound interest. That is sinful. Now suppose you are born in a very rich family. The trouble of being in the womb of the mother, that is the same. Either you are pious man or the impious man, when you are in the womb of your mother the difficulties and the pains perceived within the womb of the mother is the same, either you are black or white, either you are Indian or American or cat or dog or anyone. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. The troubles of birth, the troubles of death, and the troubles of disease, and the troubles of old age are everywhere the same. It is not that because you are born in a very rich family, you'll be immune from diseases. It is not that you'll not become old. It is not that you'll be saved from the troubles of birth or you'll be saved from the troubles of death.

So these things are to be understood very clearly. But people have become so unintelligent, they do not care for… "Oh, death, all right. Death. Let it come." Birth… Now especially in these days, a child is in the womb of the mother, so many killing processes are there. So many. So why? Because people are becoming so much entangled that such person even do not get birth in the womb of the mother. He's placed and he's killed, again he's placed in another womb of mother, again he is killed. In this way, he does not see even the light. You see. So to become in the womb of the mother and to again accept death, to accept old age, accept disease, is not a very good business. If you are rich man, you have to accept all these troubles of material existence, or if you are poor man… It doesn't matter. Anyone who comes into this material world in this material body, he has to take all these troubles. It may be that you are American, the richest nation in the world. That does not mean there is no disease, there is no old age, there is no birth and there is no death. So the intelligent person is he who can make a solution of these problems. He's intelligent. Others who are making patchwork, patching, trying to make a solution of the problems of material life, although they are unable… It is not possible.

If you want to make a solution of material existence by the material way, it is not possible. That is also clearly stated. In the Bhagavad-gītā you'll find, daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. This material nature which is accepted, claimed by Kṛṣṇa as "My energy," mama māyā… This is also another energy of Kṛṣṇa. Everything will be explained in the Seventh Chapter. So it is very difficult to get out of this energy. Practically we are seeing what we are. Our efforts are very tiny to conquer over the laws of the material nature. It is simply waste of time. You cannot become happy by conquering over the material nature. Now science have discovered so many things. Just (as) the airplane from India. It would have taken months together to reach your country, but by airplane we can come here overnight. These advantage are there. But along with these advantages, there are so many disadvantages. When you are on the plane on the sky, you know you are in the midst of desert…, of danger. At any moment there can be crash. You may fall down on the sea, you may fall down anywhere. So it is not very safe. So similarly, any method we manufacture, we discover, to conquer over the laws of material nature, it is backed by another set of dangerous things. That is the law of nature. That is not the way to get out of this material pangs of life.

The real way is to stop these four functions of my conditional life. The four functions of conditional life means birth, death, old age, and disease. Actually, I am a spirit soul. That is explained in the beginning of Bhagavad-gītā, that the spirit soul is never born or is never dead. He continues his life even after the destruction of this particular type of body. This body is only a flash, for some years only. But it will be finished. It is being finished by degrees. Just like I'm an old man of seventy-three years old. Suppose if I live eighty years or a hundred years, these seventy-three years I have already died. That is finished. Now a few years I may remain. So we are dying from the date of our birth. That is a fact. So Bhagavad-gītā gives you the solution of these four problems. And Kṛṣṇa here is suggesting, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. If you take shelter of Kṛṣṇa and if you think of Kṛṣṇa always, your consciousness becomes always overwhelmed with Kṛṣṇa thoughts, then Kṛṣṇa says the result will be asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. "Then you will understand Me perfectly, without any doubt."

Everyone is hankering after what is God, what is the nature of God. Somebody says there is no God, somebody says God is dead. These are all doubts. But here Kṛṣṇa says, asaṁśaya. You'll be doubtless. You'll feel, you'll know perfectly well that God is there, Kṛṣṇa is there. And He is the source of all energies. He is the primeval Lord. These things you will learn without any doubt. The first thing is we do not make progress in transcendental knowledge on account of doubts, saṁśayaḥ. These doubts can be removed by culture of real knowledge, by real association, by following the real methods, the doubts can be removed. So Kṛṣṇa consciousness persons, they are not after will-o'-the-wisp, phantasmagoria. No. They're actually making progress to the concrete Supreme Personality of Godhead.

As it is stated in the Brahma-saṁhitā, cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam [Bs. 5.29]. There is a planet which is called cintāmaṇi-dhāma, Goloka Vṛndāvana. So in that dhāma… As it is stated in the Bhagavad-gītā, mad dhāma. Dhāma means His abode. Kṛṣṇa says, "I have got an abode, particular." How we can deny? How is that abode? That is also described in Bhagavad-gītā and in many other Vedic literatures. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. Here, any dhāma, any planet you go… Just like we have got in this planet. But we have to go back from this planet. You'll not be allowed to stay here. You are Americans, that's all right; but how long you shall remain American? These people, they do not understand it. You'll have to go back in some other planet, in some other place. You cannot say, "No, I shall remain here. I have got my visa or my permanent citizenship." No. This will not allow you. One day death will come, "Please exit." "No, sir, I have got so much business." "No. Damn your business. Come on." You see? But if you go to Kṛṣṇaloka, Kṛṣṇa says, yad gatvā na nivartante, you haven't got to come back again. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6].

This is also Kṛṣṇa's dhāma, because everything belongs to God, Kṛṣṇa. Nobody's proprietor. This claim that "This land, America, belongs to us, United States," this is false claim. It does not belong to you, nobody else. Just like some years ago, four hundred years ago, it belonged to the Indians, Red Indians, and someway or other, you have now occupied. Who can say that others will not come here and occupy? So this is all false claim. Actually, everything belongs to Kṛṣṇa. Kṛṣṇa says that sarva-loka-maheśvaram: [Bg. 5.29] "I am the supreme proprietor, controller, of all planets." So everything belongs to Him. But Kṛṣṇa says everything belongs to Him. So everything is His dhāma, His place, His abode. So why should we change here? But He says yad gatvā na nivartante tad dhāma paramam [Bg. 15.6]. Paramam means the supreme. In this dhāma also, they are Kṛṣṇa's dhāma, Kṛṣṇa's planets, but here it is not parama, the supreme. There are troubles. Just like this birth, death, disease, and old age. But if you return to Kṛṣṇa's personal abode, Goloka Vṛndāvana, cintāmaṇi-dhāma [Bs. 5.29], then you get eternal life, blissful life, full of knowledge.

And how that can be attained? Here it is, beginning… Kṛṣṇa says that mayy āsakta-manāḥ: simply you increase your attachment for Kṛṣṇa. Simply this method. These, all these, we are chanting, we are hearing, we are dancing, we're enjoying. Why? Just to detach our life from all nonsense things and attach to Kṛṣṇa. This is the process. This is Kṛṣṇa consciousness. You have to make your mind attached to something. But if you make your mind attached to something nonsense, then the same thing, janma-mṛtyu-jarā-vyādhi [Bg. 13.9], birth, death, old age, disease. You have to suffer. You have to suffer. Your science, your material science, or nothing… No. Nobody can make any solution of these sufferings. But if you want real solution, permanent solution, permanent life, then you become attached to Kṛṣṇa. Simple method. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan. That is the perfect form of yoga. All other yogas, they may help you to come to this platform of Kṛṣṇa consciousness, but if you fail to come to this platform of Kṛṣṇa consciousness, then all those troubles will be useless labor. That is not possible. If you take that slow process of yoga, it is not possible in this age. Not only in this age, five thousand years ago also. This is not possible. You may do your gymnastic feats, but it will never be successful. This yoga process, as it is confirmed by Kṛṣṇa in the last chapter… This is Seventh Chapter. In the Sixth Chapter also, He has said the very thing, that yoginām api sarveṣām: [Bg. 6.47] "The first-class yogi is he whose mind is always attached to Me, Kṛṣṇa."

So this is Kṛṣṇa consciousness. Try to understand Kṛṣṇa consciousness. Simply by practicing this, some way or other, you become attached to Kṛṣṇa. Some way. Yena tena prakāreṇa, any way. Just like if you love somebody, any way, you try to get it… It is not very difficult. We know the tactics. Even an animal, an animal, he knows how to get his things tactfully. The struggle for existence means that everyone is trying to get his objective. So many tactfully. So you also try, instead of after this material will-o'-the-wisp, you some way tactfully try to capture Kṛṣṇa. That will make your life successful. Some way. Mayy ās…

yena tena prakāreṇa manaḥ kṛṣṇe niveśayet

sarve vidhi-niṣedhāḥ syur etayor eva kiṅkarāḥ

Now, there are so many in Kṛṣṇa consciousness…, this process, there are so many. I am just introducing one after another, little by little, but those who are practicing this Kṛṣṇa consciousness in India, there are so many rules and regulations. Somebody says that "Swamiji is very conservative. He has got so many rules and regulations," but I have not introduced one percent. One percent. Because it is not possible to introduce all those rules and regulations in your country. My policy is following the footstep of Rūpa Gosvāmī. He says that somehow or other, let them become first of all attached to Kṛṣṇa. So this is the yoga. Kṛṣṇa is explaining, mayy āsakta-manāḥ pārtha. So try to be attached to Kṛṣṇa. And why you shall not be attached to Kṛṣṇa? So many nice things in Kṛṣṇa consciousness? We have got arts, we have painting, we have got dancing, we have got music, we have got first-class food, we have got first-class dress, first-class health, everything first class. It is only the foolish rascal that he'll not be attached to these first-class things. Everything. And it is easy at the same time. What is the reason that one should not be attached to this process? The reason is that he's a first-class rascal. That's all. I tell you frankly. Let anyone come, argue with me whether he's not a first-class rascal by not accepting Kṛṣṇa consciousness. I'll prove it.

So don't be first-class rascal. Become first-class intelligent man. As Caitanya-caritāmṛta author says, kṛṣṇa yei bhaje sei baḍa catura. Anyone who has taken to Kṛṣṇa consciousness, he's first-class intelligent man. So don't be first-class fool, but become first-class intelligent man. That is my request.

Thank you very much. (obeisances) Any question?

The other day so many students came, now nobody. Because they want to remain the first-class rascal, that's all. That is… It is a fact. So unless one is very intelligent, they cannot take to Kṛṣṇa consciousness. They want to be bluffed, cheated, in this way or that way. That's all. Plain thing, simple thing. And result is very great, they'll not agree to accept. Yes.

Viṣṇujana: There are so many stories of Lord Caitanya converting so many rascals. By just His presence, they would chant Hare Kṛṣṇa. How can we get His mercy so that we can help the people around us to chant Hare Kṛṣṇa?

Prabhupāda: If you chant sincerely this mantra, everything will be clear. It is the clearing process. Even if you have got some rascal ideas, rascal association, it doesn't matter. Simply if you chant… You know practically, everyone, that this chanting process is the only method that will make people advanced. So this is the method, chanting and hearing. Hear the lectures from Bhagavad-gītā or Śrīmad-Bhāgavatam, try to understand, and chant, and follow the rules and regulation. So rules and regulation later on. First of all, you try to hear and chant. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. Puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. Anyone who hears Hare Kṛṣṇa, he becomes pious simply by hearing. He becomes purified. So at a stage, he will accept. But people think that "What is this Hare Kṛṣṇa chanting?" You see? If you give them some bluff, kuṇḍalinī-yoga and all these humbugs, they'll be very much pleased. You see? So they want to be cheated. And some cheaters come, "Yes, you take this mantra, give me thirty-five dollars, and within six months you'll become God, you'll have four hands." (laughter)

So we want to be cheated. That is, cheating process is one of the items of conditional life. There are four defects of conditional life. One defect is that we commit mistake, and another defect is that we accept something which is not that. Just like commit mistake, that is not to be very difficult to understand. Every one of us know how we commit mistake, blunder. Even great men, they also commit blunder, you see. Just like there are so many instances amongst the politicians, a little mistake or a blunder, great blunder… So mistake, "To err is human," mistake is there. Similarly, accepting something as fact which is not fact. How it is? Just like everyone in the conditioned life, they think that "This body is my self." But I'm not this. I'm not this body. So this is called illusion, pramāda. The best example is to accept a rope as a snake. Suppose in the darkness there is a rope like this, and you are…, "Oh, here is a snake." This is the best example of illusion. Accepting something which is not that.

So this defect is there in conditioned life. And to make error and mistake, that defect is there. And the third defect is that we want to cheat and we want to be cheated. We are also very expert. We are always thinking how I shall cheat somebody. And naturally, he's also thinking to cheat me. So the whole conditional life is the association of cheaters and cheated, that's all. So this is another defect. And the fourth defect is that our senses are imperfect. Therefore all knowledge that we receive, that is imperfect knowledge. A man may speculate, but he may speculate with his mind. That's all. But his mind is imperfect. However he may speculate, he'll produce something nonsense, that's all. Because his mind is imperfect. It doesn't matter that if you add thousands of zeros, it makes one. No. It is still zero. So this speculation process, to understand the Supreme, is nothing but zero. Therefore with all these defects of our conditional life, it is not possible to come to the real life. Therefore we have to take it from personalities like Kṛṣṇa and His bona fide representative. That is real knowledge. Then you'll get perfection.

Madhudviṣa: Prabhupāda, what is the difference between an incarnation and an avatāra?

Prabhupāda: Avatāra is incarnation. Avatāra means incarnation. Incarnation, in your dictionary, is "accepting some body"? Is that…? But avatāra… Of course, there are different grades of avatāra. Avatāra means one who comes… The real world is avataraṇa descending. Avatāra means who comes from a higher sphere, higher planet. They are not living entities of this world, this material world. They come from spiritual world. They are called avatāra. So these avatāra grades are different. There are śaktyāveśāvatāra, guṇāvatāra, līlāvatāra, yugāvatāra, so many. So avatāra means one who comes directly from the spiritual world. And incarnation, of course, this avatāra is translated with the word incarnation, but I think real meaning of incarnation means "who accepts a body." Is it not? So that incarnation, everyone accepts a material body. But avatāra, there are avatāra of Viṣṇu and avatāra of devotees also. There are different grades of avatāra. You'll read it in the Teachings of Lord Caitanya, which is coming out. Yes.

Jaya-gopāla: In Chapter Four in Bhagavad-gītā As It Is, it is said that Arjuna was present at the speaking of Bhagavad-gītā to the sun-god so many years ago. What position did he have there?

Prabhupāda: He was also present, but he has forgotten.

Jaya-gopāla: Which position did he have, if it wasn't spoken at the Battle of Kurukṣetra? Which position?

Prabhupāda: Arjuna was put into that position by the supreme will of the Lord. Unless… Just like in the theatrical stage, both the father and the son, they are playing some part. The father is playing a king, and the son is playing another king. Both are inimical. But actually they are playing as such. Similarly, Arjuna is eternal friend of Kṛṣṇa. He cannot be in delusion. How he can be delusioned if Kṛṣṇa is his constant friend? But he was supposed to be in delusion so that he played the part of a conditioned soul and Kṛṣṇa explained the whole thing. He played that ordinary person; therefore all his questions were just like ordinary man. Unless… Because the teachings of Gītā was lost. That is explained. So Kṛṣṇa wanted to deliver again the yoga system of Gītā. So somebody must ask. Just like you are asking, I'm answering. Similarly Arjuna, although he was not to be supposed in illusion, he placed himself as representative of this conditioned soul and he inquired so many things, the answers were given by Lord.

Tamāla Kṛṣṇa: Prabhupāda, when I'm serving you sometimes I feel very nice, but then when I think of how bad and imperfect this service is, I feel terrible. Which is right to feel?

Prabhupāda: (chuckles) You feel terrible?

Tamāla Kṛṣṇa: Yes.

Prabhupāda: Why? When you feel terrible?

Tamāla Kṛṣṇa: When I see all the blunders I make, all the mistakes.

Prabhupāda: Sometimes… This is nice. To accept the blunders… Even there is no blunder. This is the symptom of sincere service. Just like a father is very beloved to his son or the son is very beloved to the father. A little ailments of the son, the father is thinking, "Oh, my son my die. I may be separated." It is the sign of intense love. Not always that the son is dying immediately, you see, but he's thinking like that. Separation. You see? So that is a good sign. We should not think that we are doing very nicely. We should always think that "I am unable." This is not bad. We should never think that "I am perfect." Because the māyā is so strong, as soon as you are a little confident, immediately there is attack. You see? In a diseased condition… Just like one who takes very precautionary method, there is little chance of relapse. So this is not bad. We should always think like that, that "Maybe I am not doing nicely." But as far as it is in our power, let us execute our business nicely, but we should never think that it is very perfect. That is nice.

Tamāla Kṛṣṇa: If māyā takes a hold on one, what is the quickest way to go back to Kṛṣṇa?

Prabhupāda: Oh, that Kṛṣṇa, Kṛṣṇa… Simply whenever there is māyā's attraction, just pray to Kṛṣṇa, "Please save me. Please save me." This is the only way. And He'll save you. We are in māyā's kingdom, so māyā is strong very here, but if we catch Kṛṣṇa very strongly, māyā cannot do anything. Yes. That we should be fixed up in catching Kṛṣṇa very tightly. Then there is no falldown. Yes.

Madhudviṣa: Prabhupāda, when we're out on saṅkīrtana, chanting, what would be the best way for us to engage the crowd to become participants in the chant with us? What would be the best of…

Prabhupāda: Best way you go on chanting. Your business is not to, I mean to say, satisfy the crowd. Your business is satisfy Kṛṣṇa, and then crowd will be automatically satisfied. We are not going to please the crowd. We are going to give them something, Kṛṣṇa. So you should be very much careful whether you are delivering Kṛṣṇa in the right way. Then they'll be satisfied. Your only business should be to satisfy Kṛṣṇa. Then everything will be satisfied. Tasmin tuṣṭe jagat tuṣṭa. If Kṛṣṇa is satisfied, then whole world is satisfied. If you pour water on the root, then it is automatically distributed in every parts of the tree. So Kṛṣṇa is the big tree, root of the big tree, and you take to watering Kṛṣṇa, chant Hare Kṛṣṇa and follow the rules and regulation, everything will be all right. Now, yes, any questions?

Jaya-gopāla: Is taking prasādam one of the exchanges of love, where we accept food from a lover?

Prabhupāda: Yes. You offer and you take. Dadāti pratigṛhṇāti bhuṅkte bhojayate guhyam ākhyāti pṛcchati ca. You disclose your mind to Kṛṣṇa and Kṛṣṇa will give you direction also. You see. You offer Kṛṣṇa, that "Kṛṣṇa, You have given us so many nice things. So You first of all taste. Then we shall take." Kṛṣṇa will be pleased. Yes, that's all. Kṛṣṇa eats, and Kṛṣṇa puts again in the same way. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Īśo Invocation]. We are offering Kṛṣṇa, that does not mean that Kṛṣṇa… Kṛṣṇa is eating, but Kṛṣṇa is so full, complete, that He's leaving the whole thing complete. So people do not even understand these things that we are not loser by offering Kṛṣṇa. We become gainer only. Gainer only. You decorate Kṛṣṇa nicely, you see. Then your desire for seeing beautiful thing will be satisfied. You no more will be attracted by the so-called beauties of the world. You keep Kṛṣṇa in comfortable state, You offer Kṛṣṇa nice foodstuff, you'll eat it. So just like if I decorate my face, I cannot see how it is beautiful, but if I bring one mirror before me, the reflection of my face is beautiful. Similarly, you are reflection of Kṛṣṇa. Man is made after God. So if you make happy Kṛṣṇa, then you'll see that your reflection, you are happy. Kṛṣṇa does not require your service to become happy. He is complete in Himself. But if you try to supply, make happy Kṛṣṇa, then you'll be happy. This is the Kṛṣṇa consciousness movement. So try to decorate nicely Kṛṣṇa, try to give all foodstuff to Kṛṣṇa, try to keep Kṛṣṇa in all comfortable position. In this way you will reciprocate all the things that you offer to Him. This is Kṛṣṇa consciousness.

All right. Chant. (pause) The disease is that… Material disease is just like the tail of the dog. You see. The dog's tail is like this. And however oil it and try to make it straight, it comes like this. (laughter) You see. So these people, they want material enjoyment. "If Swamiji can offer us material enjoyment cheaply by some mantra," they'll come. You see. "When Swamiji says 'This is all rascaldom; come to Kṛṣṇa,' this is not good. This is not good." Because he wants to keep the tail like this. However apply ointment, it comes like this. (laughter) This is the disease. They want material things. That's all. "If by mantra, if by some tricks, we can enhance our material enjoyment, oh, it is very nice. Let us take some drug and become in the fools' paradise and think, 'Oh, I am in the spiritual world.' " They want like this. They want to remain in fools' paradise. But when we offer real paradise, they reject.

All right. Chant. (kīrtana-prema-dhvani)

Girl: Prabhupāda? That rose grew out on one of our rose bushes outside.

Prabhupāda: Hmm?

Girl: That grew on a bush outside in our yard.

Prabhupāda: Oh, that's nice. Very nice. (end)

700312BG.LA

Bhagavad-gītā 7.1

Los Angeles, March 12, 1970

Devotee: "Now hear, O son of Pṛthā (Arjuna), how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt." Purport.

Prabhupāda: Arjuna's mother was known as Pṛthā. Pṛthā. Her father's name was Mahārāja Pṛthu. Therefore Arjuna is known as Pārtha. Sometimes Arjuna is addressed as Pārtha. It comes from the meaning, root meaning of Arjuna's mother's father, grandfather. Go on.

Devotee: Purport: "In the first six chapters of the Bhagavad-gītā, the living entity has been described as nonmaterial spirit soul who is capable of elevating himself to self-realization by different types of yogas. At the end of the Sixth Chapter it has been clearly stated that the steady concentration of the mind upon Kṛṣṇa, or in other words, Kṛṣṇa consciousness, is the highest form of all yoga. By concentrating one's mind upon Kṛṣṇa one is able to know the Absolute Truth completely, but not otherwise. The impersonal brahmajyoti or localized Paramātmā is not perfect knowledge of the Absolute Truth, because it is partial."

Prabhupāda: Yes. Impersonal… Just like sunshine and the sun disc and the inhabitants of the sun globe. In one sense, they are one unit. You cannot separate sunshine from the sun disc or the sun disc from the inhabitants or the predominating deity of sun planet. They are all in light, but still there is difference. Sunshine is coming within your room. Although the sun disc and the sunshine is not different, still, when you realize what is sunshine, that does not mean you realize what is the sun disc. This is very practical. To understand what is sunshine does not mean to understand what is sun disc. You can have some idea: "The sun disc is also light, and it has got heat. It is illuminating." These ideas you can get, but not exactly what is the temperature of that sun disc, how you can live there. There are so many things to learn. Therefore, impersonal Brahman, understanding of impersonal Brahman, is not perfect knowledge.

Exactly… Knowledge of sunshine is not perfect knowledge of sun. That you can understand very easily. Suppose daily you are having sunshine within your room. Does it mean you know what is sun disc or what is the inhabitants of the sun globe? No. Nobody knows. Similarly, impersonal knowledge of the Absolute Truth is like that. That is not complete knowledge. Although it is light, sunshine is also light, sun disc is also light and the inhabitants there, they also must be light. Otherwise, how can they live? They also must be fiery. Because the inhabitants there, they are also fiery, without being fire how you can live in fire? Sun is fire; everyone knows it. The temperature is very high. So one, without having a body suitable to that temperature, how they can live there? But there are living entities. That we have got. Because you cannot live in the water, that does not mean there is no living entity in the water. This is nonsense. So if we similarly conclude, "Because we cannot live in the fire, therefore there is no living entity in the fire," that is nonsense. The exact knowledge is at least to accept this reasoning, that I cannot live in the water, but if you count the number of living entities within the water, oh, it is far more than living entities on the land, because the water is three-fourths of the globe. So how many living entities can live on the one-fourth? Naturally the number of living entities is far greater. But if you conclude, "Oh, I cannot… If I put into the water I shall die, so there is no living entity within the water," this is nonsense. You don't compare with your situation with others.

That is the mistake of civilization. We think everything in our own standard. Ātmavat manyate jagat. That is the nature, that ātmavat, what he is thinking of himself, therefore, others must be like that. No. Others may be different from you. So, similarly, you will find so many differences in so many planets. Their habits, their mode of living, civilization, standard of living is completely different. Even in this planet, if we find, the standard of living in America is different from the standard of living in South America or Africa or India, so why not in other planets?

So everything… In the Brahma-saṁhitā, we understand, every planet has a different situation, not that everything of this nature. So it is… It is not complete idea. "Because you can know what is sunshine, therefore you can know what is sun-god or sun disc"-no, that can (not) be done. Similarly, because you have some spiritual light, impersonal light… What is that impersonal light? The whole Buddha philosophy, impersonal philosophy, is looking to that impersonal. What is that? That "Because here in this material world I have got bad experience of this personal existence, therefore I conclude that there must be something impersonal. That is nice." That is thinking in the opposite way. But that is not actual fact. Just like a diseased person. Lying in one side, he is getting pain. He thinks, "If I lie down on the other side I will be relieved." That he is thinking, but so long he is diseased, there is no question of relief. He is thinking like that, this way or that way. Just like in the materialistic way they are… Their last point of happiness is sex life. That's all. So they have enjoyed sex life in this way; now they are trying to enjoy sex life in that way. But the enjoyment is the same. There is no more enjoyment. That is finished. You can eschew in so many ways, but the result is the same. Similarly, unless you have got perfect knowledge of the Absolute Truth, if you think of the Absolute Truth as something opposite of your present status, that is not perfect knowledge. The impersonal knowledge is like that, something opposite of this material world. Go on.

Devotee: "Full in scientific knowledge is Kṛṣṇa, and everything is revealed to the person in Kṛṣṇa consciousness. In complete Kṛṣṇa consciousness, one knows that Kṛṣṇa is the ultimate knowledge, beyond any doubts."

Prabhupāda: Now, here somebody may say that "This is too much sectarian, that knowing simply Kṛṣṇa, everything is known." Somebody may say like that. But actually this is the fact. The Vedic statement says like that. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you can understand the origin, person, the original person… The Upaniṣad does not say directly, "The original person is Kṛṣṇa," simply because there are so many impersonalists. But the Upaniṣad gives hint that if you can understand the original person, kasmin… This is person. Kasmin vijñāte: "If one is able to understand the Supreme Person," sarvam idaṁ vijñātaṁ bhavati, "then everything becomes known." How? Suppose you want to know… Say I am a foreigner. If I want to know how this American government is going on, oh, I will have to study so many things. But somehow or other, if I made friendship with Mr. Nixon, the president, and if I sit down with him a few days, oh, everything is known. Is it not? Yes. He will disclose everything, that "My government is going on like this." You know. So this is a fact. If you try to understand or if you some way or other understand the original person, Kṛṣṇa, then you understand everything. That will be explained here. Simply by knowing Kṛṣṇa you will understand everything. This wonderful thing is in Kṛṣṇa consciousness. Simply try to understand what is Kṛṣṇa and you will gradually understand everything. This is the secret of Kṛṣṇa consciousness. And that's a fact. Go on.

Devotee: "Different types of yogas are only stepping stones on the path of Kṛṣṇa consciousness. One who takes directly to Kṛṣṇa consciousness automatically knows about brahmajyoti and Paramātmā in full."

Prabhupāda: Yes. Suppose… The same example. If you can understand the sun disc, then automatically you understand what is sunshine. But understanding sunshine, you cannot understand the sun disc. That is not possible. Therefore the origin should be understood. Root should be understood. Then everything will be under… That is knowledge. That will be explained in this chapter. Go on.

Devotee: "By practice of Kṛṣṇa consciousness yoga one can know everything in full, namely the Absolute Truth, the living entities, the material nature, and their manifestations with paraphernalia."

Prabhupāda: What you have to learn? What is knowledge? Five things you have to learn. What is your experience within this world? You have experience, this material nature. You are seeing this. That's a fact. And you are seeing also… (aside:) Thank you. Come on. You are experiencing also the living entities, so many living entities. That's a fact. So material nature is a fact, the living entities, they are also fact, and there is some controller of this material nature and the living entities. That is also fact. You cannot say that you are the controller or material nature is controller. There is a supreme controller. That is God. That is also another fact. And time. The… Everything is done within time. Time is also a different, relative measure according to the… Your time is different from the time of another animal or another living entity. Just like Brahmā's time. You cannot calculate one day of Brahmā because your time and his time is different. Similarly, a small microbic animal, his time and your time is different. So he cannot calculate your time. So time is relative.

So time, living entity, this material world, and the supreme controller, and activities. Every living entities are engaged in some activities. So you have to understand these five things which you are experiencing daily. So if you understand Kṛṣṇa, these five things will be automatically understood, and you will understand everything. By understanding one, Kṛṣṇa, you understand these five items. And by understanding these five items, you understand the whole thing. That's all. That means you have complete knowledge. So Bhagavad-gītā explains like that. Kasmin vijñāte sarvaṁ vijñātaṁ bhavati. Everything becomes known by understanding the Supreme. That is our program. Go on.

Devotee: "One should therefore begin yoga practice as directed in the last verse of the sixth chapter. Concentration of the mind upon Kṛṣṇa, the Supreme, is made possible by prescribed devotional service in nine different forms."

Prabhupāda: Yes. The instruction is that "How by practicing yoga in full consciousness of Me"-this is Kṛṣṇa consciousness-"with mind attached to Me, you can know Me in full." And if you know Kṛṣṇa in full, you know everything. And you can know Kṛṣṇa simply by our concentrating mind upon Kṛṣṇa. And as soon as you know Kṛṣṇa, you know everything. Therefore your knowledge is perfect. Is that argument fallacious? You can understand Kṛṣṇa simply by concentrating upon Him. That you can do. Everyone can do that. And as soon as you understand Kṛṣṇa you know everything. So why not take this path? Simple. That is full knowledge. That means eternity.

Here it is said, the exact word in Sanskrit is mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Mayy āsakta: "If you simply become attached to Me," mayy āsakta-manāḥ… "Your mind should be so trained that you become attached to Me." This is yoga, because yoga means training the mind. To concentrate the mental focus on Viṣṇu or Kṛṣṇa, that is the yoga practice. The pressing of nose or making your head down and legs up, these are means to come to the point of samādhi, Kṛṣṇa consciousness. But they are not yoga itself or end. They are means to the end. But here is the end. If you can concentrate your mind on Kṛṣṇa, then you come to the ultimate point. Therefore Kṛṣṇa said, "Simply by concentrating your mind on Me, you will understand Me perfectly. And as soon as you understand Me perfectly…" Of course, we cannot understand God perfectly. That is not possible. He is unlimited. We are not… Still, so far our capacity is concerned, if we can understand Kṛṣṇa, then everything is known to us.

janma karma me divyaṁ

yo jānāti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti kaunteya

[Bg. 4.9]

In the Fourth Chapter it is said that "My appearance, disappearance, and activities are all transcendental. Anyone who can understand this transcendental nature of My activities, appearance, disappearance, the result is," tyaktvā deham, "after leaving this body," punar janma naiti, "he does not take birth again in this material world." That is stated in the Fourth Chapter. That means immediately liberation achieved. This is a fact. This is Bhagavad-gītā study, not that to interpret in your own way. Bhagavad-gītā says like that. Therefore we present Bhagavad-gītā as it is, without any nonsense interpretation. There cannot be any chance of nonsense interpretation. You have to take fact as it is; then you study. But they are not inclined to study Bhagavad-gītā as it is. They want to study Bhagavad-gītā as they are. So how you can study Bhagavad-gītā? Your mentality, your situation, is completely different.

So according to his own nature… That is also explained, that everyone creates his God, religion, according to his own nature. There are three kinds of men: goodness, passion, and ignorance. So those who are in the modes of ignorance, they create their own religion of ignorance; those who are in the passion, they create a kind of religion of passion; and those who are in the modes of goodness, they create their own. But this system, Kṛṣṇa consciousness, is transcendental. It is above ignorance, passion or goodness. Goodness is also material. A material good man does not mean he will be Kṛṣṇa conscious. No. A man may be very pious, moralist, but that does not mean he will be able to become Kṛṣṇa conscious. Kṛṣṇa conscious person is above goodness. Yeṣām anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām. But goodness is a qualification to get promoted on the platform of Kṛṣṇa consciousness. But goodness is not a means to become Kṛṣṇa consciousness. Kṛṣṇa consciousness, to become Kṛṣṇa conscious, the means is Kṛṣṇa only. That's all, nothing else. To become Kṛṣṇa conscious means we have to adopt the Kṛṣṇa means, no other means. The Kṛṣṇa means is being instructed in this chapter, that "How by practicing yoga in full consciousness of Me…" That is Kṛṣṇa con… The means and the end, the same. If you want to come to the end of Kṛṣṇa consciousness, then you have to become Kṛṣṇa conscious.

The first stage is Kṛṣṇa consciousness, and the last stage is also Kṛṣṇa consciousness. The difference is one stage is immature, and the other stage is mature. When it is mature, then you taste it nicely. Just like mango. In the unripe stage it is mango, and the ripe stage, it is mango. But in the ripe stage you taste nicely. In the unripe stage the taste is different. But if you give time for ripening, then you will taste. So Kṛṣṇa consciousness is the means of Kṛṣṇa consciousness. No other means can be adopted for Kṛṣṇa consciousness. We should know. Therefore it is being taught here that "How by practicing yoga in full consciousness of Me…" You have to think of Kṛṣṇa always.

So therefore our process is how one can think of Kṛṣṇa always. We have so many departments. The idea is how to think of Kṛṣṇa. That's all. That is the yoga. Even in taking prasādam, you are thinking of Kṛṣṇa, "Oh, it is very nice. Kṛṣṇa has tasted. It is very nice." That is Kṛṣṇa consciousness. That is yoga. Is there any yoga system in the world that you can become a yogi simply by eating? Is there any yoga system? Just try to understand. Is there any yoga system simply by digging earth for gardening one can become a yogi? Is there any yoga system? Here the boys, when they dig earth for planting rose flower for Kṛṣṇa, he is thinking, "Oh, the flower will be nice. It will be offered to Kṛṣṇa." There is immediately yoga. Just try to understand how nice it is. Whatever you do, if it is done for Kṛṣṇa, then you are in the highest perfectional stage of yoga. And anyone can do it. If Mr. Darwin or Chandramukhi is asked, "All right, you also dig," oh, she will imitate and become yogi immediately. Immediately yogi. Just try to understand. Is there any process of yoga system which can teach even a small child to practice and become yogi? No. If you ask a child or even the father does, "You sit down like me. Meditate. Press your nose," or this, that, oh, she'll be not, cannot do. Unable. Is there any… If I say a child, "Oh, my dear girl, my dear boy, please do like this. Chant Hare Kṛṣṇa," he immediately does. You see?

So this simple method and the highest method… Not that we are advertising our Kṛṣṇa consciousness movement. Here the authority, the supreme authority, Kṛṣṇa, says, "Practicing yoga in full consciousness of Me." But if you make your own manufactured meaning of these words and cheat public, that is your business. Our business is not to cheat. We have to say frankly, "This is the fact," that's all. But you can cheat: "Oh, it is not Kṛṣṇa. It is this and that, so many things. This 'me' means I. 'I' means you are also I. I am also I." They explain in that way. "The 'me,' the word is me. So 'me' is coming from 'I.' So you are 'I,' I am 'I.' Therefore it is meant, 'me' means you think of yourself; I think of myself. Then you become yogi." That's all. And rascal persons will catch this very…, "Oh, then I am always thinking of me. That's all right. I am a yogi." That's all. Because the demons and the rascals, they are simply trying to avoid God. So if somebody teaches, "Oh, why you are thinking of Kṛṣṇa? This 'me' means you, I, I, you. That's all," "Oh, that's nice, very nice."

The demonic nature is that. "I am God. I am everything." So we have to become very cautious, you see, because my material existence means I have got the tinge of demonic nature. And as soon as I get some impetus from another demon, I become again demon. Again I become demon. And then out of Kṛṣṇa consciousness. Therefore Caitanya Mahāprabhu has distinctly forbidden: māyāvādi-bhāṣya śunile haya sarva-nāśa: [Cc. Madhya 6.169] "If you hear the commentary of the impersonalist demons, then your whole thing is spoiled. Your life is spoiled." Go on. Māyāvādi-bhāṣya śunile haya sarva-nāśa. Sarva-nāśa means you lose everything. And because we do not explain demonic explanation, that "I am God, you are God," people do not like. Just like the other day the question was… They explained in different… They like that explanation because demonic. People are generally demonic, more or less. One may be fifty percent demon, another may be eighty percent demon, but everyone in this material world is a demon.

Materialistic means demon. Don't you see the example of Hiraṇyakaśipu? What was his fault? He is called a demon. Why? What was his fault? His fault was to…, not to accept God. His small child was a devotee. He was thinking of God, and the father was angry: "Why you are thinking of God? Why you are thinking of Kṛṣṇa?" Just see. But materially the father was so powerful that he conquered all over other planets. He was so powerful. So any materialistic person, if he has got more money, wealth, strength, he is worshiped. So this is demon worship. Demons are generally very powerful. They are so-called educated. They are so-called… So many things they have got. But the test is: if he has no Kṛṣṇa consciousness or God consciousness, he is demon. That's all. That is the study of demon. Yes. Go on.

Devotee: "…devotional service in nine different forms, of which śravaṇam, hearing, is the first and most important."

Prabhupāda: Yes. There are nine different forms of devotional service:

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

These nine. So the first principle is śravaṇam, it is said. Śravaṇam means hearing, that's all. The first principle of practicing this yoga, bhakti-yoga, beginning, "practicing yoga in full consciousness of Me." This yoga practice begins simply by hearing. You have got these ears. You simply just lend your ears and you become yogi. And as soon as you become experienced in hearing, you become a preacher-kīrtanam. Immediately. One who has heard nicely, he will try to become a kīrtanīya, or preacher. That is natural. That is natural. Śravaṇaṁ kīrtanam. And śravaṇam means hearing, and kīrtanam means preaching or chanting. Then śravaṇaṁ kīrtanam. "Oh, I… People are hearing so many things daily. They are going to the college, schools, and meetings and assembly and association. They are all hearing, śravaṇam. They are practicing yoga?" No. Śravaṇaṁ kīrtanaṁ viṣṇoḥ: you have to hear and preach and chant of Kṛṣṇa, nothing more. Not that simply by hearing any nonsense things you become yogi.

Here it is said, "Practicing yoga in full consciousness of Me, Kṛṣṇa." So you have to hear of Kṛṣṇa; you have to speak of Kṛṣṇa. Then your yoga practice is nice. It clearly says, śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. Not any other way. There are so many rascals, they say, "You can hear of any demigod, any man. That's all right." No. Any man, any demigod, is not Kṛṣṇa. That is are misunderstanding. Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ [Bg. 7.20]. If any person goes to worship any other demigod, he is persuaded by lust. But those who are worshiper of Kṛṣṇa, they are not persuaded by lust. They are persuaded by love. That is the difference. Therefore those who have got lust within their mind, they can worship many other demigods. But those who are freed from all lusty desires, simply wants to love Kṛṣṇa, they can attain this śravaṇaṁ kīrtanam, chanting and hearing.

Śravaṇam, hearing. Then? Śravaṇam is the first important part. That is the… If one simply hears, simply by hearing sincerely, seriously, he becomes perfect. It is so nice. If simply people come here and simply hear Bhagavad-gītā and try to understand it, he becomes perfect. But they will not come. As soon as they will hear, "Oh, Swamiji is preaching that I am not God. God is different," "Oh, don't come here." Finish. I have to flatter him that "You are God." Then he will come. His hearing is disturbed because there is no flattering words. But if he sticks to hearing only, he becomes perfect. But māyā will not allow him to hear: "Oh, please vacate out. Don't come here." Even our students. They remain here for some time, go away. Māyā dictates, "Oh, why you are spoiling your time?" But the process is very simple, hearing. But māyā will not allow him to accept this simple process.

So one has to become very strong. Mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. One who determines, "Yes, I will hear of Kṛṣṇa, nothing," then māyā cannot do anything. Man has defeated. If simply one decides that "I simply hearing…, simply I will hear of Kṛṣṇa and nothing more," then he defeats the māyā, simply by determination, that's all. Yes. Next.

Devotee: "The Lord therefore says to Arjuna, tac chṛṇu, or 'Hear from Me.' "

Prabhupāda: Yes. "Hear from Me." And hearing from whom? From a loafer? No. From Kṛṣṇa or Kṛṣṇa's representative. That will effect. Hearing, there must be hearing process also from the authorized person. Just like if you take electricity. You should take electricity where the electric point is there. Electric is everywhere; that's nice. Everyone accepts there is electricity. But you have to take electricity from the plug where the electricity current is going on. Then you get electricity. Therefore śravaṇam, hearing, from whom? From Kṛṣṇa or His representative. Then it is perfect. Not from Dr. Radhakrishnan and any other nonsense, because they are not devotee. They are not representative of Kṛṣṇa. What you will derive? You cannot derive any benefit because there is no electricity. It is simply plug, looking like plug. If you take some white lime water, lime, just like whitewash, it looks like milk. Is that milk because it is white? "All is not gold that glitters."

Therefore you have to seek person, from where you have to hear. Tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. Therefore you have to select person, from where to hear. That is the… Either you search or by Kṛṣṇa's grace you get a person who is authorized. Then your life is successful. Some way or other, you have to come. Just like Mahārāja Parīkṣit. He was devotee of Kṛṣṇa from the beginning of his life. Kṛṣṇa sent him, Parīkṣit…, Śukadeva Gosvāmī. "Now Mahārāja Parīkṣit is going to die within seven days. He is very anxious what to do. Please go there." Because Kṛṣṇa is sitting within yourself. As soon as Kṛṣṇa finds that you are very sincere, seeking Kṛṣṇa, Kṛṣṇa will immediately give you chance: "Here is chance. Here is chance."

So we have to utilize in that way. Śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. "Hear from Me." Nobody… Either you hear from Kṛṣṇa or from Kṛṣṇa's representative. Just like Arjuna is hearing from Kṛṣṇa, and you hear from Arjuna. Then you get the perfect instruction. If you say, "Where is Arjuna? Where is Kṛṣṇa?" but Arjuna's words are there in the Bhagavad-gītā, Kṛṣṇa's words are there. So if you take the words as it is, then you hear Bhagavad-gītā. If you change, then you don't hear Bhagavad-gītā. You hear something nonsense. These are very simple things. So hearing is very important. So "Hear from Me." Nobody can be a great authority than Kṛṣṇa. And therefore, by hearing from Him, one receives the greatest opportunity for progress in Kṛṣṇa consciousness. You hear from Kṛṣṇa as He is speaking. He says that "Practice yoga in full consciousness of Me." If you do that, then you hear Him. But if you do something nonsense, that is not hearing. That is not hearing. But they will do something nonsense which is not approved by Kṛṣṇa or His representative. That is their disease. Yes.

Devotee: "One has therefore to learn from Kṛṣṇa directly or from a pure devotee of Kṛṣṇa and not from a nondevotee upstart, puffed up with academic education."

Prabhupāda: Yes. If somebody says, "Oh, I am very good scholar in Sanskrit and English and this language, that language. I can explain. I have read so many books, and I can comment. I can give footnote and waste your time," then "Oh, he is very nice." Simply for wasting time and energy, everyone is ready. And as soon as the right thing is given… Right thing… If you say, "Oh, you haven't got to go through so many, I mean to say, process. You simply chant Hare Kṛṣṇa," "Oh," they'll say, "this is all nonsense. Simply by chanting?" They will not accept. You see? There are many stories in this connection, how people are not accustomed to take things very simply. They want something bombastic. Yes. You see? Go on.

Devotee: "In the Śrīmad-Bhāgavatam this process of understanding Kṛṣṇa, the Supreme Personality of Godhead, the Absolute Truth, is described in the third chapter of the First Canto as follows: 'To hear about Kṛṣṇa from the Vedic literature or to hear from Him directly through the Bhagavad-gītā is itself righteous activity. And for one who hears about Kṛṣṇa, Lord Kṛṣṇa, who is dwelling in everyone's heart, acts as a well-wishing friend and purifies the devotee.' "

Prabhupāda: This is very important. The Bhāgavata statement is there. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. If somebody even does not understand the philosophy of Bhagavad-gītā-simply he sticks to the hearing process-then there is the result. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ. Bhāgavata says, "One who is…" Just like these children. Our… We have got so many children, devotees here. It is not possible that they are understanding the subtle philosophical statements of Bhagavad-gītā, but because they are sitting and hearing, they are writing. You see? But whatever he writes, it is right. Just take by a practical example.

So this is confirmed in the Śrīmad-Bhāgavatam. Simply if one sticks to hearing, he may be a child, he may be a boy, he may be a woman or he may be some illiterate man, or anything, less intelligent-it doesn't matter, simply if he hears. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ. And Kṛṣṇa is there within your heart. As soon as Kṛṣṇa sees, "Oh, this, this is very nice. He is hearing about Me," He will help you. He will cleanse your heart. [break] Because… Therefore to hear of kṛṣṇa-kīrtana is also another pious activity. So these boys, when they are going in the street chanting Hare Kṛṣṇa, automatically they are giving chance to the people to become pious. Hearing is so important. They are becoming pious. They are purchasing one copy, Back to Godhead. They are nodding: "Yes, these boys are very nice." They are accumulating something spiritual. It is so nice. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. Simply by hearing, chanting, it is pious activities.

So one who is engaged in this pious activity, hṛdy antaḥ-stho hy abhadrāṇi… (child crying) That one who hears that… Kṛṣṇa, understanding that this person is hearing, He cleanses. The chanting process we have many times discussed. It is the cleansing process. And as soon as the heart is cleansed, one can understand Kṛṣṇa immediately. It is a cleansing process, this hearing process. Hṛdy antaḥ-stho hy abhadrāṇi suhṛt satām. He is friend… Kṛṣṇa is friend of everyone, but He is a special friend of the devotees. Suhṛt satām. Satām means devotee, and suhṛt means friend. Kṛṣṇa is friend. Just like the same example. Government is taking care of all citizens, but he is taking more care of the civil citizens than the criminal. The criminal citizens, they are also under the care of the government, but they are not taken so much care as the civil citizens. Similarly, God is taking care of everyone-that's a fact-maybe he is sinful or not sinful. But He takes special care of the devotee. That is stated in the Bhagavad-gītā. Yes?

Devotee: "In this way, a devotee naturally develops his dormant transcendental knowledge. As he hears more about Kṛṣṇa from the Bhāgavatam and from the devotees, he becomes fixed in the devotional service of the Lord. By development of devotional service, one becomes freed from the modes of ignorance and passion, and thus material lust and avarice are diminished."

Prabhupāda: Yes. This will be the result. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye [SB 1.2.19]. They become diminished. The whole entanglement of our material life is due to our embarrassement by the qualities of ignorance and passion. So by hearing, these modes of ignorance and passion will be diminished. Then we come to the platform of goodness, and then we come to the platform of transcendental understanding. Yes.

Devotee: "When these impurities are wiped away, the candidate remains steady in his position of pure goodness and becomes enlivened by devotional service and understands the science of God perfectly. Thus bhakti-yoga severs the hard knot of material affection and one at once comes to the stage of asaṁśayaṁ samagram, understanding of the Supreme Absolute Personality of Godhead."

Prabhupāda: Asaṁśayaṁ samagram. By bhakti-yoga you can understand the Absolute Truth as He is and samagram, in full. That is stated in the Bhagavad-gītā. These words are used in… Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu: [Bg. 7.1] "You will understand Me in full and without any doubt." So one who is in Kṛṣṇa consciousness, he knows God in full and without any doubt. Then the… "Therefore only by hearing from Kṛṣṇa or from His devotees in Kṛṣṇa consciousness can one understand the science of Kṛṣṇa."

That's all. Thank you.

Devotees: Hare Kṛṣṇa.

Tamāla Kṛṣṇa: Prabhupāda? You mentioned that we must know…, if we know Kṛṣṇa, then we will know these other five things. And if we know those five things, then our lives will become perfect. Can you explain to us what time is?

Prabhupāda: Hm?

Tamāla Kṛṣṇa: Explain time?

Prabhupāda: That I have already explained. Time is relative. [break] Time is eternal. Eternal. But it is… Just like Brahmā's duration of time. That is… According to our calculation, that is eternal, many, many millions of years. But Brahmā is also subjected to birth and death. Although time is eternal, but within this material world we are not eternal on account of material contamination. But time is eternal. Time is eternal; God is eternal; you are also eternal, living entity. Simply our work is not eternal. That can be changed. That we are… Changing our work… Suppose in this life you are American. Your work is different from the China. But next time, when you change your body to something else, your work changes. In this body you are human being. Next time, if you become a dog or a demigod, then your work changes. So we are changing our work according to the change of the body. Therefore work is not eternal. So our whole material existence is due to different kinds of work. So if we make the work also eternal, that is Kṛṣṇa consciousness activities. Then we come to the eternal. But in the material existence our work is not eternal. We have understood that "I am not this body." Theoretically. If not practically, theoretically because we have heard from Bhagavad-gītā that dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā: [Bg. 2.13] "As the soul is changing the body every moment…" And I am not this body. The body is changing.

So body is not eternal, but actually every materialistic person is engaged in the bodily activities. He is acting as American. Why? Because his body is American. He is acting as Indian. Why? Because his body is Indian. He is acting as husband because his body is male. He is acting as wife because the body is female. You take all activities-it is due to this body. But if the soul is eternal, then one should seek: "Then what is my eternal activities? The body is not eternal, therefore these activities also not eternal. Then what is my real activity, eternal activity?" That is Kṛṣṇa consciousness, bhakti.

So this work is not eternal, but if you take to Kṛṣṇa consciousness, Kṛṣṇa conscious activity is eternal. Therefore there is no loss. Even if you cannot complete Kṛṣṇa consciousness activity-that we have already discussed in the last chapter-still, you are not in loss. Whatever you do… Svalpam apy asya dharmasya trāyate mahato bhayāt. Even it is little done, you get some asset. That will never be lost. Therefore you have to stick to this activity, Kṛṣṇa consciousness activity. Whatever you do, if we can complete, it is very nice. If not, whatever we do, that is not lost. That is eternal. (end)

710729BG.GAI

Bhagavad-gītā 7.1

Gainesville, July 29, 1971

University of Florida

Prabhupāda: Where is my spectacles?

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Lord Kṛṣṇa, the Supreme Personality of Godhead, speaking about the topmost form of yoga system. In the Sixth Chapter of Bhagavad-gītā He has explained the general haṭha-yoga system. Please remember that we are preaching this Kṛṣṇa consciousness movement on the authority of Bhagavad-gītā. It is nothing manufactured. (dog barking) (pause) Whose dog? He may go away. So this bhakti-yoga system is authorized, and if you want to know about God, then you have to adopt this bhakti-yoga system. Because in the Sixth Chapter of Bhagavad-gītā it is concluded… [break] …he who is always thinking of Kṛṣṇa within himself.

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

When Kṛṣṇa recommended the yoga system, aṣṭāṅga-yoga system… Aṣṭāṅga means eightfolded different states of elevation: yama, niyama, āsana, prāṇāyāma, pratyāhāra, samādhi, like that. Dhyāna, dhāraṇā. So the first step of yoga system, as recommended by Kṛṣṇa, the supreme authority, is one has to select a very secluded place and sacred place. The aṣṭāṅga-yoga meditation cannot be performed in a fashionable city. It is not possible. One has to first of all select a nice place, sacred place. In India, therefore, those who are very serious to practice yoga system, they go to Himalaya, Haridwar. That is also Himalaya. Very secluded place. They remain there alone, and very restricted process of eating, sleeping. There is no question of mating. So those rules and regulations are very strict, and unless you follow, simply if you make a show of gymnastic, that is not perfection of yoga. Yoga means indriya-saṁyama, to control the senses. If you allow your senses unrestrictedly and if you make a show of yoga practice, that is not successful. It will never be successful.

So you have to select a nice place, sacred place. Then you have to sit right angular and you have to close your eyes half, not full, and see on the tip of your nose. You cannot change your āsana. There are so many rules and regulations which is not possible at the present moment. What to speak of at the present moment, even five thousand years ago, when circumstances of the world was different… And a personality like Arjuna, who was talking with Kṛṣṇa face to face… Just imagine what is his position. Arjuna belonged to the royal family. He was a great warrior and intimate friend of Kṛṣṇa and constantly living with Him. He, after hearing this process of yoga, aṣṭāṅga-yoga, he said, "My dear Kṛṣṇa, it is not possible for me." He flatly said, admitted that "For me, these rules and regulation and practice and controlling the mind is not possible." He flatly denied.

So we have to think, five thousand years ago a personality like Arjuna, he expressed his inability to practice this aṣṭāṅga-yoga system, and what to speak of us? Therefore the conclusion is that in this age when people are very short-living… At least, in India the average duration of life is thirty-five years. In your country it may be more than that, but actually, as your grandfather lived for one hundred years, you cannot live. The things are changing. Especially the duration of life will be reduced. There are prediction in the śāstras. In this age the duration of life, people's sentiment for becoming merciful, brain substance, in so many ways they are being reduced. They are not so powerful. So the duration of age is very small. We are always disturbed, and practically we have no knowledge about spiritual science. For example, that in this university… Not only in this university-there are hundreds and thousands of universities all over the world-there is no department of knowledge where the science of the soul is taught.

Actually, we are all spirit souls. In the Bhagavad-gītā we understand,

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

We are transmigrating from one body to another, exactly like in our present life. Just like all of us present here, we had a body, a small baby body. Where is that body? That body is gone. So far I am an old man. I remember that I was a small baby. I still remember when I was about six months old I was lying down on the lap of my eldest sister, and she was knitting, and I was lying down and playing. I remember. So it is possible for everyone to remember that "I had a small body, then that I had a boy's body, then I had a youthful body. Now I am in this body." So where are those bodies? The body's now gone. It is a different body. That is explained in the Bhagavad-gītā, tathā dehāntara-prāptiḥ [Bg. 2.13]. Similarly, when I give up this body, then I'll have to accept another body.

It is very simple to understand. As I have changed so many bodies, not only childhood, babyhood, boyhood, youthhood. According to medical science we are changing body every second imperceptibly. So this process, that the soul is permanent… Just like I remember my babyhood body or childhood body. I am the same person, soul, but I have changed so many bodies. Similarly, when ultimately I shall change this body, I shall have to accept another body. This simple formula is stated in the Bhagavad-gītā. Everyone can think on it. And there must be some scientific research. Recently I got one letter from a doctor in Toronto. He suggested there is body…, there is soul. I had some correspondence with him. Actually this is a fact. The soul is there. There are so many proofs. Not only in the Vedic literature, but even ordinary experience. The soul is there, and the soul is transmigrating from one body to another. This is going on, but unfortunately there is no serious study on the subject matter or department of knowledge in the universities. This is not very good.

Actually, this human form of life is meant for researching this: athāto brahma jijñāsā. The Vedānta-sūtra says. This human form of life is meant for searching out about Brahman, or the spirit, Absolute Truth. So the yoga system means that brahma-jijñāsā, to search out the Brahman principle within this material body. Matter and spirit. So that searching out, as recommended in the Bhagavad-gītā by Kṛṣṇa Himself… And Arjuna said that "The system You are recommending, or the haṭha-yoga system, is not possible for me." But Kṛṣṇa assured him that Arjuna was the greatest of all yogis. He, I mean to say, pacified him by saying that "Don't bother because you are unable to practice haṭha-yoga system, you are not a yogi. You are the best yogi. You are the best yogi." Why? He gave this formula, that yoginām api sarveṣām: [Bg. 6.47] "Of all different types of yogis…" There are haṭha-yogī, jñāna-yogī, dhyāna-yogī, bhakti-yogī, many, karma-yogī. There are many yogis. But Kṛṣṇa said, "Of all the yogis, the one yogi who is constantly thinking of Me within himself…" Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā. Mad-gata. Kṛṣṇa says mad-gata. Means "simply upon Me, Kṛṣṇa." Antar-ātmanā, "within the heart." Sa me yuktatamaḥ: "He is the first-class yogi."

Now who can think of Kṛṣṇa always within himself? That is also very easy to understand. If you love somebody, then you can think of him always within yourself. Otherwise it is not possible. If you love somebody, then naturally you'll think of him always. That is described in the Brahma-saṁhitā:

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.38]

Premāñjana-cchurita-bhakti-vilocanena. One who has developed love of God, or Kṛṣṇa… When I speak of Kṛṣṇa, you should understand "God." Premāñjana-cchurita-bhakti-vilocanena [Bs. 5.38]. Another name of Kṛṣṇa is Śyāmasundara. He is blackish like the cloud, but very beautiful; therefore His name is Śyāmasundara. So in this verse of Brahma-saṁhitā it is said that the santaḥ, saintly person, who has developed love for Śyāmasundara, Kṛṣṇa… Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva [Bs. 5.38]. Sadaiva means always, constantly. Santaḥ sadaiva hṛdayeṣu. Hṛdayeṣu means within the heart. Actually, when one comes to the point of samādhi in yoga system, he thinks of Viṣṇu form of the Lord within the heart without any stopping. That is called samādhi. He is absorbed in the thought of Viṣṇu within the heart.

So Kṛṣṇa, Śyāmasundara, is the original Viṣṇu. That is stated in the Bhagavad-gītā. Ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. Sarvasya means including Brahmā, Viṣṇu, Maheśvara. Everyone. Ahaṁ sarvasya prabhavaḥ. So He is the original Viṣṇu. According to śāstra, Vedic literature, He is original Viṣṇu, Kṛṣṇa, then His first expansion is Baladeva. Baladeva expansion: Saṅkarṣaṇa. Saṅkarṣaṇa expansion: Nārāyaṇa. Nārāyaṇa expansion: Viṣṇu, Mahā-Viṣṇu, Garbhodakaśāyī, Kṣīrodakaśāyī. These are statements. So Kṛṣṇa is the original Viṣṇu, Śyāmasundara.

So this is the perfect system. Mad-gatenāntar-ātmanā. "Anyone who is thinking of Kṛṣṇa always within himself, he is first-class yogi." If you want perfection in yoga system, don't be satisfied only by practicing a course of āsana. You have to go further. Actually, the perfection of yoga system means when you are in samādhi, always thinking of the Viṣṇu form of the Lord within your heart, without being disturbed. Therefore the yogis go in a secluded place, and in samādhi they… Controlling all the senses and the mind. You have to control the mind, control the senses, and concentrate everything on the form of Viṣṇu. That is called perfection of yoga. And after that, there are other siddhis, aṣṭa-siddhi-aṇimā, laghimā, prāpti.

So actually this yoga system is very, very difficult. It may be possible by some solitary man, but for the general mass of people it is not possible. The general mass of people, that is recommended in the śāstra that

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

There is no other alternative. Nāsty eva, nāsty eva. There is no other alternative, no other alternative, no other alternative. Three times. Three times means yoga, jñāna, and arcana. Yoga system as it was recommended in the Satya-yuga, kṛte yad dhyāyato viṣṇum, that is yoga-always in meditation of Viṣṇu. That is called yoga. Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ [SB 12.3.52]. And in the Tretā-yuga, by performing great sacrifices, yajñas. And in the Dvāpara-yuga, by temple worship. Kalau tad dhari-kīrtanāt: in the Kali-yuga, this age…

The present age is called Kali-yuga. Kali-yuga means the age of quarrel and disagreement. Nobody agrees with any other man. Everyone has got his own theory; everyone has got his own philosophy. So therefore it is called Kali-yuga. And if I don't agree with you, you fight with me. Therefore it is called Kali-yuga. So this is the only method recommended in this age: kalau tad dhari-kīrtanāt. Simply by chanting the holy name of God, one can attain perfect self-realization, which was attained by the yoga system in the Satya-yuga, which was attained in the Tretā-yuga by performing great sacrifices, and which was performed in the Dvāpara-yuga by large-scale temple worship. That thing can be attained by the simple method hari-kīrtanāt. Hari means the Supreme Personality of Godhead; kīrtanāt-by glorifying Him. This is the method recommended in the śāstras. And Lord Caitanya Mahāprabhu, five hundred years ago, He appeared in a town which is known as Navadvīpa. It is about sixty miles northern side of Calcutta. People still go there. We have got our temple, center there. It is also a sacred pilgrimage. So Caitanya Mahāprabhu appeared there, and He started this saṅkīrtana movement, mass saṅkīrtana movement, without any discrimination. And He predicted that this saṅkīrtana movement would be spread all over the world and the Hare Kṛṣṇa mantra would be chanted in every village, town on the surface of the globe.

So in pursuance of the order of Lord Caitanya Mahāprabhu, following His footsteps, we are trying to introduce this saṅkīrtana movement, Hare Kṛṣṇa, and it is coming out very successful. Everywhere. I am especially preaching in the foreign countries. All over Europe, America, Japan, Canada, Australia, I am traveling. Malaysia. And anywhere I have introduced this saṅkīrtana movement-we have got different centers, about sixty centers-they have been received with great pleasure. Just like you saw these boys and girls. I have not imported them from India, but they have taken this movement very seriously, and they will take it, because it appeals to the soul directly. We have got different status of our life. Bodily concept of life, mental concept of life, intellectual concept of life and spiritual concept of life. So actually we are concerned with the spiritual concept of life, athāto brahma jijñāsā. If you are allured by the bodily concept of life, then we are no better than these dogs and…, cats and dogs. Yasyātma-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13]. If we accept that "I am this body," then we are no better than the cats and dogs, because their concept of life is like that.

When we understand that "I am not this body…," As Kṛṣṇa wanted to impress upon Arjuna in the beginning of His teaching of Bhagavad-gītā: "First of all try to understand what you are. Why you are lamenting in the bodily concept of life? You have to fight. Certainly you have to fight with your brothers and brother-in-laws and nephews, other side. And you are lamenting. But first of all understand whether you are body or not." That is the beginning of Bhagavad-gītā. He tried to make him understood that you are not body. So these instructions were not for Arjuna. For everyone. We have to first of all learn that "I am not this body. I am spirit soul." Ahaṁ brahmāsmi. That is Vedic instruction. And as soon as you come to this point, if you are firmly convinced that you are not this body, that is called brahma-bhūta [SB 4.30.20] stage, Brahman realization stage. That is knowledge, real knowledge. Knowledge, advancement of knowledge for eating, sleeping, mating, that is animal knowledge. The animals also, the dog also knows how to eat, how to sleep, how to mate and how to defend. So if our education is only on these points… The dog is eating according to his nature, but we are also eating in a nice plate, nicely cooked food in a nice table, but the principle is eating. That is not advancement, that "I am eating in a better plate in a better place than the dog; therefore I am advanced." But you are eating, that's all. Similarly sleeping. You may sleep in a very nice apartment, six story building or 102nd story building; a dog is lying on the street. But when he sleeps and when you sleep, there is no difference. You cannot know whether you are sleeping in a skyscraper building or on the ground, because you are dreaming something else which has taken you from your bed. You have forgotten that "My body is lying there on the bed, and now I am flying in the air," dreaming. So this sleeping method, if you improve, that is not advancement of civilization. Similarly mating. The dog has no social custom. Whenever there is another she-dog, he mates on the street, and you may do very silent in a secret place, but the mating is there. But people are learning how to mate like dog. So in this way defending. A dog has also his defending measures. He has got teeth and nails. He can defend himself. And you might have atom bombs. But the measure is defending. That's all.

Therefore śāstra says that human life is not meant only for these four principles of life, bodily demands. There is another thing. That another thing is brahma-jijñāsā. Athāto brahma jijñāsā. A human being should be inquisitive to learn what is Absolute Truth. So that education is lacking. Therefore without this brahma-jijñāsā education, brahma jānātīti brāhmaṇaḥ. According to Vedic civilization, a brāhmaṇa is learned. Paṇḍita. A brāhmaṇa is called paṇḍita because brāhmaṇa means one who knows Brahman. Brahma jānātīti brāhmaṇaḥ. Therefore he is called paṇḍita. In India the brāhmaṇa is addressed as paṇḍita. Paṇḍita means a brāhmaṇa is expected to know Brahman; therefore he is brāhmaṇa. Not by birth. Brahma jānāti. Janmanā jāyate śūdraḥ. By birth everyone is śūdra, fourth-class man. Janmanā jāyate śūdraḥ saṁskārād bhaved dvijaḥ. And when he's reformed by the purificatory process…

There are daśa-vidha-saṁskāra, ten kinds of purificatory process. When one undergoes all these processes and at last comes to the spiritual master who gives him sacred thread as recognition of his second birth… Dvija. Dvija means second birth. One birth by the father and mother, and the other birth is by the spiritual master and Vedic knowledge. That is called second birth. Saṁskārād bhaved dvijaḥ. At that time he is given chance to study and understand what is Vedas. Veda-pāṭhād bhaved vipraḥ. By studying very nicely all the Vedas, one becomes vipra. Then, when he actually realizes what is Brahman and his relationship with Him, then he becomes a brāhmaṇa. And above that situation, when from Brahman understanding, impersonal Brahman understanding, he comes to the platform of understanding Viṣṇu, Lord Viṣṇu, the Supreme Personality of Godhead, he becomes a Vaiṣṇava. This is the process. That is the perfectional process. Kṛṣṇa therefore says in the Bhagavad-gītā, janma karma me divyaṁ yo jānāti tattvataḥ. "Anyone who knows Me in truth," what happens to him? Tyaktvā dehaṁ punar janma naiti: [Bg. 4.9] "Such persons, after giving up this body, do not come back again in this material world to accept a material body." Then what happens to him? Mām eti: "He comes to Me, back to home, back to Godhead."

So this Kṛṣṇa consciousness movement is directly giving people how to understand Kṛṣṇa. Janma karma me divyaṁ yo jānāti tattvataḥ. Tattvataḥ, in truth. So we are giving Kṛṣṇa knowledge based on this authorized scripture, Bhagavad-gītā, Vedas. Vedas means knowledge. And what is the… Vedānta means the ultimate end of knowledge. What is that end of knowledge? That is Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. By all the Vedas, the ultimate conclusion should be Kṛṣṇa. Bahūnāṁ janmanām ante [Bg. 7.19]. This conclusion comes after many, many births. Bahūnāṁ janmanām ante jñānavān. After culturing knowledge for many, many births, when actually one becomes wise, then bahūnāṁ janmanām ante jñānavān māṁ prapadyate, he surrenders unto Kṛṣṇa. How he surrenders? Because he knows, vāsudevaḥ sarvam iti: [Bg. 7.19] Vāsudeva, Kṛṣṇa is everything. Whatever we see, it is simply a manifestation of the energy of Vāsudeva. One must be convinced on this fact, and then he becomes a devotee. Prapadyate. Kṛṣṇa therefore advises that you understand or not understand, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Simply surrender unto Me."

So what Kṛṣṇa taught in the Bhagavad-gītā, we are teaching the same thing without any different manufactured ideas. That is our Kṛṣṇa consciousness movement. And it is open to everyone. The process is very simple. We have got our center here. If you want to take advantage of this movement, you are welcome. You'll be happy.

Thank you very much. Hare Kṛṣṇa. (applause)

Prabhupāda: If they have got any questions.

Hṛdayānanda: Are there any questions? Please feel free to ask any questions you like.

Prabhupāda: All right. Have chanting. (kīrtana) (end)

720214BG.MAD

Bhagavad-gītā 7.1

Madras, February 14, 1972

Prabhupāda:

mayy āsakta-manaḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Mr. (indistinct) Swami, Ladies and Gentlemen, first of all, I thank you very much for kindly coming here and participating in this Kṛṣṇa consciousness movement. As I have already explained last night, that originally we are all Kṛṣṇa conscious. Just like each of, each of every one of us is conscious somehow or other. Everyone knows, "I am the son of such and such gentleman.'' Similarly, originally we were all Kṛṣṇa conscious, because Kṛṣṇa said that mamaivāṁso jīva bhūta: [Bg. 15.7] "All the living entities, they are My part and parcel.'' In another place Kṛṣṇa said, aham bīja-pradaḥ pitā. Sarva-yoniṣu kaunteya [Bg. 14.4]. All the forms of living entity that are manifest, they are all sons of the supreme father, Kṛṣṇa. In other religion, just like Christian religion, they accept the supreme father: "O father, give us our daily bread,'' they pray in the church. But they do not know the name of the father. That is the difficulty. But one who is Kṛṣṇa conscious, he knows what is the name of his original father, what does He do, where He lives, what is His personal feature, what is His pastime-everything. Therefore Kṛṣṇa says here, asaṁśayaṁ samagraṁ mām yathā jñāsyasi tac chṛṇu [Bg. 7.1]. Everyone is anxious to know, at least (indistinct) men, what is God, what is our relationship with Him, how He looks, where He lives. These are naturally inquisitiveness of any sane man. So here in the Bhagavad-gītā the Personality of Godhead Himself speaks about Himself. We have to simply accept it, that's all. You haven't got to make any research where is God, what is God, where does He live, what does He do. Here is everything.

So unfortunately, God is canvassing Himself personally, and still we are unaware of Him. Why? Because there is one verse which you will see in Caitanya-caritāmṛta. Caitanya-caritāmṛta… Here two honorable Justices are present, and I can recite that verse. It is in Bengali. It is said that caitanya-dayā katha karaha vicāra. The author is placing the quantity of mercy as given by Caitanya Mahāprabhu to the judgment of the public. Caitanya-dayā katha karaha vicāra. It is not something we have accepted blindly as faith. No. It is a fact. It is a science. It is an authority. Therefore we place before the Justices for judgment, caitanya-dayā katha karaha vicāra vicāra karite citte pābe camatkāra. If you wait for the judgment, then when you hear the judgment you will find, ah, a great ecstasy you will enjoy. This is Kṛṣṇa consciousness. If you kindly try to understand the Kṛṣṇa consciousness movement with cool head, I mean, I mean to say right judgment, you will find ecstasy. Otherwise Kṛṣṇa…, to understand Kṛṣṇa is very difficult. Kṛṣṇa says Himself,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

To understand Kṛṣṇa is not very easy task. Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu: "Out of millions and millions persons, kaścid, someone may try to make his life successful, human life.'' kaścid yatati siddhaye.

This human form of life is especially meant for God realization, not for any other business. But people do not try for it. In Śrīmad-Bhāgavatam it is said, nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1], that we should not, especially this human form of body… There are 8,400,000 forms of body-cats, dogs, trees, plants, insects-so many. So this form of life, human form of life, it is worth that, nāyaṁ dehaḥ, nṛ-loke, which means you are born in the human society. Nāyaṁ deho deha-bhājāṁ nṛ-loke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1]. Kaṣṭān means we have to satisfy the necessities of our body. That is a fact. Āhāra-nidrā-bhaya-maithunaṁ ca-these are the necessities of the body. So we have to satisfy them, that is a fact, but not with great difficulty, kaṣṭān kāmān. Kaṣṭān kāmān means… Kāmān means the demands of the body. But we should not take up a civilization which teaches to fulfill the necessities of our life with great labor, kaṣṭān kāmān, because that kind of civilization is existing amongst the hogs and dogs. They are working whole day and night. So perfection of human life is not (to) increase our industrial enterprise or economic development or so many things we are now planning. The perfection of human life is to understand Kṛṣṇa, to understand God. If you have got any objection to speak "Kṛṣṇa'' as the name of God-you may have-but actually, if there can be any name of God, that is "Kṛṣṇa.'' Kṛṣṇa means all-attractive. All-attractive. That is defined in the śāstra. So Kṛṣṇa, when He was present as a historical person… Kṛṣṇa is also a historical person, because five thousand years ago He appeared on this planet and He took His birth in Mathurā, and He was raised as a cowherd boy in Vṛndāvana, then He went to Dvārakā. In this way His life is explained in the Śrīmad-Bhāgavatam. So Kṛṣṇa, the Supreme Personality of Godhead comes here, yadā yadā hi dharmasya glānir bhavati [Bg. 4.7]. That is a fact. He comes in one day of Brahma after millions of years. These have been described in the śāstra. But unfortunately, although Kṛṣṇa, the Supreme Personality of Godhead explains Himself, we unfortunate creature, we take Him as ordinary person. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. That we should know. That is taught by Kṛṣṇa Himself in the form of Lord Caitanya. He has given such a nice program that although it is very difficult to understand Kṛṣṇa, as Kṛṣṇa says Himself,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

To understand Kṛṣṇa as a historical person, that He took His birth in the family of Yadu-vaṁśa, Yadu dynasty, and then He was carried to His foster father, Nanda Mahārāja, and He was raised there-this is also one understanding. But the understanding of Him as the Supreme Personality of Godhead is very difficult. It is very difficult.

So by the grace of Lord Caitanya, who is not different from Kṛṣṇa… So Rūpa Gosvāmī detected this fact. When Rūpa Goswāmī first met Lord Caitanya at Prayāg, he offered his obeisances in this way:

namo mahā-vadānyāya

kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya-

nāmine gaura-tviṣe namaḥ

[Cc. Madhya 19.53]

He detected, "My dear Lord, You are Kṛṣṇa Himself. Now You have taken the form in the disguise of Caitanya, Sri Kṛṣṇa Caitanya. You are chanting Hare Kṛṣṇa mantra. Your mission is to distribute Kṛṣṇa-prema, Kṛṣṇa-prema.'' Kṛṣṇa…, Caitanya Mahāprabhu's mission was to distribute Kṛṣṇa-prema. Premā pum-artho mahān. He distributed love of God, how to love God. That is the highest perfection. What is said here in the Bhagavad-gītā, manuṣyāṇāṁ sahareṣu kaścit yatati siddhaye… Siddhaye. Siddhaye means how to obtain the perfection of life. The perfection of life is not dharma artha kāma mokṣa [SB 4.8.41, Cc. Ādi 1.90]. That is described in the beginning of Śrīmad-Bhāgavatam, dharmaḥ projjhita-atra kaitavaḥ. Dharmaḥ projjhita-kaitavaḥ atra paramaḥ nirmatsarāṇāṁ. In the beginning, introduction of Śrīmad-Bhāgavatam, the author, Vyāsadeva, says that all kinds of kaitavaḥ-kaitavaḥ… Śrīdhara Swami has commented upon it, kalaḥ niṣandi rūpa. Any religion which is seeking after some result of action…. Generally we perform religion, dharma-artha. We perform religion for getting some economic benefit, artha. And why artha is required? For kāma, dharma artha kāma. For, for satisfying our sense gratification we require money, and generally we perform religious rites, ritualistic ceremonies, yajña, dharma for getting some economic development. Dharma artha kāma. Artha is required, money is required for fulfilling our sense gratification, and when we are baffled in gratifying our senses… Because here the whole struggle is going on. Everyone is trying to be the "Lord of all I survey". So there is baffle, there is confusion sometimes, and at that time they want mokṣa, relief for all these struggle for existence. But Śrīmad-Bhāgavatam says that in the Śrīmad-Bhāgavatam these four things are rejected: dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2]. Śrīdhara Swami has commented that mokṣa-vañcapa yajñaṁ nirastam. Then what it is for? It is for simply developing your lost consciousness, Kṛṣṇa consciousness. That is Śrīmad-Bhāgavatam. Because originally we are Kṛṣṇa conscious. Because we are all sons of Kṛṣṇa or part and parcel of Kṛṣṇa; therefore Kṛṣṇa and our relationship cannot be, I mean, eliminated. It is eternal. But that, at the present moment, we have forgot. That is our present position, māyā. By the pressure of māyā we have forgotten our relationship.

That is also explained in Caitanya-caritāmṛta:

kṛṣṇa bhuliya jīva bhoga vañcha kare

pāśate māyā tāre jāpaṭiyā dhare

When we forget, when you become other than Kṛṣṇa conscious, at that time māyā captures. That is māyā. When they put off Kṛṣṇa means māyā-forgetting Kṛṣṇa and trying to become here a big businessman or big minister, big this, that, or so many things. Ultimately I am trying to become God. When I fail with all these things, then I try to become God. So all these things are māyā.

kṛṣṇa bhuliya jīva bhoga vañcha kare

pāśate māyā tāre jāpaṭiyā (dhare)

And Sri Caitanya Mahāprabhu says that actual constitutional position of living entity is jīvera svarūpa haya nitya kṛṣṇa dāsa [Cc. Madhya 20.108-109], that living entity is eternally servant of Kṛṣṇa, part and parcel. Just like this finger is the part and parcel of your body. What is the business of this finger? It is to serve this, serve this body always. I want, "Mr. Finger, please come here.'' "Oh, yes.'' He will do(?). And everything, part and parcel means to serve the whole. That is also explained in the Śrīmad-Bhāgavatam, that the brāhmaṇa is the facial part of the universal form of the Lord, the kṣatriya is the arms of the universal form, the vaiśyas are the belly of the universal form of the Lord, and the śūdras, they are the legs of the universal form of the Lord. So the leg…, the head may be very important part of the body, but you cannot neglect the legs. If you want to keep the body in fitness, then the brain must work nicely, the hand must work nicely, the belly must work nicely, and the legs also must. Catur varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. So actually classless society means when these brāhmaṇa, kṣatriya, vaiśya, śūdra, they work for Kṛṣṇa. That is classless. That is Kṛṣṇa consciousness. The idea of classless society can be achieved when people become Kṛṣṇa conscious. It is so important movement. Therefore I am speaking that the matter is placed before these Justices. Just try to understand. And for the benefits of the society, for the human society, for the human being, this Kṛṣṇa consciousness movement must be very seriously taken up by you. That is my point. Kṛṣṇa bhuliya jīva bhoga. Here, either you become this party or that party, the real purpose of forming party is to enjoy, and they bluff the people that "I shall give you this thing, that thing.'' But actually I want somehow or other the post and I, bhoga vañcha… Either you become communist, socialist or capitalist or this "ist'' or that "ist,'' the real disease is bhoga-vañcha, "How I shall enjoy this world.'' That is the real disease.

So you can change from one party to another, but the real disease is there. The real disease can be cured here by Kṛṣṇa consciousness movement. I am eternal servant of Kṛṣṇa. Everything belongs to Kṛṣṇa. Kṛṣṇa says,

bhoktāraṁ yajña-tapasaṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

Actually if the world want peace and prosperity, tranquillity, you must have to take this Kṛṣṇa consciousness; otherwise there is no possibility. Kṛṣṇa, the Supreme Lord, He is actually the proprietor. No land belongs to me or you. It is artificially. Just like I say to my American student, two hundred years ago the American land was there. Somebody was claiming, "America is ours.'' Now immigration from Europe, now they have their turn. They are thinking, "It is our country.'' But actually no land belongs to me or you. Everything belongs to Kṛṣṇa, or God. Īśāvāsyam idaṁ sarvaṁ yat kiñcid [Īśo mantra 1]. Everything is God's property. We have got right to use the God's property because we are sons, but tena tyaktena bhuñjīthā: whatever He allows you, you can take that. Mā gṛdhaḥ kasya svid dhanam. Don't think encroach on another's property. This is Kṛṣṇa consciousness philosophy, that you should always understand that Kṛṣṇa is the real bhoktā, or enjoyer. Kṛṣṇa is the proprietor of all the lokas. Kṛṣṇa is the real friend of everyone. We are seeking friendship from so many persons to improve our material condition, but you do not know the real friend is within you, everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. The real friend is within everyone's heart-Kṛṣṇa-and if you take shelter of Him… "Shelter of Him'' means simply hear about Him.

śṛṇvataṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

If you simply hear about Kṛṣṇa, just like you are kindly hearing now, then gradually the dirty things within your heart will be cleansed.

That…, this thing has been offered by Caitanya Mahāprabhu. Caitanya Mahāprabhu has introduced this chanting of Hare Kṛṣṇa mantra. That is not whimsically; that is according to śāstra. In the Bṛhan-nāradīya Purāṇa it is said,

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

If anyone wants God realization, then they…, he must take to this process of chanting, kīrtanīyaḥ sadā. In the Śrīmad-Bhāgavatam also, it is said by Śukadeva Goswāmī when he was teaching it, Mahārāja Parīkṣit, about the symptoms of this kali-yuga. There are many symptom, just like you know how in the Twelfth Canto, Second, Third Chapter, the different types of faulty conditions of this yuga are mentioned there. For example, there is statement, svīkāra eva ca udvāhe: "In this Kali-yuga, simply by agreement the marriage ceremony will be performed.'' That is actually happening, especially in European country. Then, lāvaṇyaṁ keśa-dhāraṇam. In the Kali-yuga… Just see how five thousand years they predicted that are happening now. Lāvaṇyaṁ keśa-dhāraṇam: "If one keeps long hair, then he thinks that 'I have become very beautiful.' '' So these things have been ensured, as practically these are being, European and American countries, the boys are keeping long hair. They have (indistinct) hair. Lāvaṇyaṁ keśa-dhāraṇam. So there are so many symptoms, everything. Now we have to wait for the last symptom, when there will be no milk, no sugar and no grains. That day, we shall have it. The Kali-yuga is so serious. But Sri Śukadeva Goswāmī said to Parīkṣit Mahārāja, kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ: "My dear King, although I have described so many faulty things in this age, there is one great benefit.'' Kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ. What is that? Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet [SB 12.3.51]. Simply by chanting "Kṛṣṇa,'' kīrtanād eva kṛṣṇasya. Especially it is mentioned, kīrtanād eva kṛṣṇasya nāma. Not that, as you say something, any nāma you can do. No. Kṛṣṇasya. In another place also it is stated, śravaṇaṁ kīrtanaṁ viṣṇoḥ.

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyam

sakhyam ātma-nivedanam

[SB 7.5.23]

These are the nine different kinds of executing devotional service. So kṛṣṇasya, viṣṇoḥ. The Ṛg Veda also says, oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. So the chanting means not that any name I select, I can chant. No. Chanting means kīrtanād eva kṛṣṇasya. Śravaṇaṁ kīrtanam viṣṇoḥ. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

So this prescription has been given by Lord Caitanya. He has described, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ

śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam

ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ

(sarvātmā-snapanaṁ) paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

[Cc. Antya 20.12]

So my appeal is to you, and especially the two Justices, please try to understand, serious vicāra, not that whimsically to accept by sentiment. No. Vicāra. Vicāra means śāstra-vicāra. We have to accept the Vedic authorities, what the Vedic injunction is there. The Vedic injunction is,

harer nāma harer nāma harer nāmaiva kevalaṁ

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

So that is Vedic injunction. Just like from lawbook when you give evidence before the Justice, it is accepted law. That is in the law. Similarly, whenever there is reference in the Vedic literature, we have to accept. And practically we have seen people did not know the name of Kṛṣṇa three, four years ago, they are mad after Kṛṣṇa, the European, American. This is the practical fact. Therefore through the grace of Lord Caitanya, through the method given by Lord Caitanya, if we approach Kṛṣṇa it becomes very easy. That was the…, detected by Rūpa Goswāmī. Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te [Cc. Madhya 19.53]. Kṛṣṇa-prema. To attain Kṛṣṇa, to understand Kṛṣṇa is very difficult. Kṛṣṇa Himself says so.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin vetti māṁ tattvataḥ

[Bg. 7.3]

So one does not understand what is Kṛṣṇa, then what to speak of loving Kṛṣṇa? If you don't understand somebody, how you will love him? But through the method given by Lord Caitanya, if we accept, it becomes so easy that even mlecchas and yavanas, who never heard of Kṛṣṇa, they are dancing in ecstasy for kṛṣṇa-prema. So if we actually want that siddhi, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3], that perfection of life, we must take to this Kṛṣṇa consciousness movement. It teaches how to surrender unto Kṛṣṇa. If we surrender to dog, forgetting Kṛṣṇa, we are under the clutches of māyā.

Now if we surrender, Kṛṣṇa says,

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

[Bg. 18.66]

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. These are the statement. Mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. You have been captured by māyā. You have forgotten Kṛṣṇa. Just try to surrender unto Him. This is the teachings of Lord Caitanya. And they are accepting, these Western outsiders, because they have no hodgepodge in their mind, you see. They have cleansed. So I have said that kṛṣṇas tu bhagavān svayam [SB 1.3.28], that, and they are getting the result. And chant Kṛṣṇa's name. Kṛṣṇa and Kṛṣṇa's name, nondifferent. (Sanskrit-indistinct) There is no difference. Kṛṣṇa is the Absolute. Kṛṣṇa, Kṛṣṇa's name, Kṛṣṇa's quality, Kṛṣṇa's form, Kṛṣṇa's entourage, they are all the same. Anything in relationship with Kṛṣṇa is Kṛṣṇa. That is absolute knowledge. So it has become easier for them because they are accepting as they are stated in the śāstra. If we neglect the śāstra-vidhi, yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ, na siddhim sa va [Bg. 16.23]. So the defect at the present moment: that we are manufacturing our own concoctions. This should be stopped. You take as it is stated in the śāstra. Kṛṣṇa says that "I am the Supreme,'' mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. We accept Kṛṣṇa as the Supreme. Ahaṁ sarvasya prabhavaḥ: [Bg. 10.8] "I am the origin of everything.'' The Vedānta-sūtra says, janmādy asya yataḥ [SB 1.1.1]. So why don't you accept? Why you comment in a different way? No. Why you comment like this? When Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī [Bg. 18.65], "Oh, it is not to Kṛṣṇa, it is something within Kṛṣṇa.'' Kṛṣṇa is not divided in that way-"something within and something without.'' He is absolute. We are divided within our soul, outside of this material body, but not Kṛṣṇa. Therefore Kṛṣṇa says one who thinks Him as ordinary human being, he is a mūḍhāḥ. Avajānanti māṁ mūḍhā mānuṣīṁ tanum… [Bg. 9.11]. "Because I appeared as a human being, mūḍhās, those who are rascals, they think Me as ordinary human being.'' No. Paraṁ bhāvam ajānanto. He does not know what is immense power behind. That Kṛṣṇa showed. Kṛṣṇa, when He was present, when He was seven years old, He lifted the Govardhana Hill. We have to accept that, not that we make some comment upon it, because we think Kṛṣṇa is ordinary boy, "How seven-years-old boy can lift?'' But we forget that He is Kṛṣṇa. If Kṛṣṇa can throw so many innumerable planets in the sky, floating just like cotton swab, is it very difficult for Kṛṣṇa to lift a mountain?

But they do not accept Kṛṣṇa as God. That is the difficulty. You do not accept Kṛṣṇa as God, but you accept Kṛṣṇa as ordinary human being; therefore you are mūḍhāḥ. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Na māṁ duṣkṛtino mūḍhāh. Again the same thing, mūḍhāḥ. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. He has used very strong word to tell you, because He is the father, and the father can chastise the son using very strong. Similarly, He is the original father; therefore He is trying to chastise,

na mām duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

Because they have taken to the āsuraṁ bhāvam… Āsuraṁ bhāvam means, Śrīpāda Rāmānujācārya has explained that āsuraṁ bhāvam means disobedience to the order of God. That is āsurīm. And devānām means obedience to the order of God. There are two kinds of men: daiva āsura eva. Viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ. Simply one who carries out the order of Kṛṣṇa, he is devatāḥ, and who does not carry out the orders of Kṛṣṇa, he is āsura. These things are explained in the Bhagavad-gītā very nicely. So I am only requesting that Kṛṣṇa consciousness movement, that originally we are all Kṛṣṇa conscious, just like the water when it falls down on the ground it is distilled, clear water, but as soon as it touches the earth it becomes muddy. Similarly, because we are part and parcel of Kṛṣṇa, we are all as pure as Kṛṣṇa. Kṛṣṇa is accepted in the Bhagavad-gītā by the statement of Arjuna: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. Kṛṣṇa is paraṁ pavitra, pure, the purest, apāpa-viddha. So we, being part and parcel of Kṛṣṇa, we are also paraṁ pavitra, but due to the material contact of these three modes of nature we have become polluted. The exact, in the same way, as we are part. So how we have fallen down, why you have come to this material world, how we can revive our again Kṛṣṇa consciousness, these are the subject matter of this Kṛṣṇa consciousness movement. We appeal to you: try to understand this movement. Enjoy with full heart, and do some welfare activity to the human society.

Thank you very much. Hare Kṛṣṇa. (applause) (end)

720415BG.AUC

Bhagavad-gītā 7.1

Auckland, April 15, 1972

Prabhupāda:

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Ladies and gentlemen, I beg to thank you for giving us the opportunity to preach Kṛṣṇa consciousness in this meeting. So this is the essence of Kṛṣṇa consciousness movement, this verse spoken by Kṛṣṇa Himself. Bhagavad-gītā is spoken by Kṛṣṇa Himself, and we are preaching kṛṣṇa-kathā, the words, the message of Kṛṣṇa, as it is, without any wrong interpretation.

Our beloved student Śrīmān Hanumān Gosvāmī has already given some introduction about our movement. Lord Caitanya, five hundred years ago, ordered it. Lord Caitanya is accepted as Kṛṣṇa Himself in the form of a devotee. Kṛṣṇa, when He was personally present, He stressed that He is the Supreme Personality of Godhead. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. I understand that you are reading in this hall Bhagavad-gītā regularly. You know all these verses. Mattaḥ parataraṁ nānyat asti kiñcit. Kṛṣṇa says, mattaḥ: "Beyond Me." Just like if I say, "Beyond me, this person." Similarly Kṛṣṇa says mattaḥ parataraṁ nānyat [Bg. 7.7].

So your prayer, nirākāra, or gagana-sadṛśa, that is one feature of Kṛṣṇa. Kṛṣṇa is person. The nirākāra, Brahman feature is His effulgence of the body. That is expressed in the Bhagavad-gītā, brahmaṇaḥ ahaṁ pratiṣṭhā. The Absolute Truth is realized in three angles of vision according to the capacity of the devotee. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam [SB 1.2.11]. Tattva-vit. Tattva-vit means one who has realized the Supreme Truth. He is called tattva-vit. Tattva means Supreme Truth, and vit means one who knows. So vadanti tat tattva-vidas tattvam [SB 1.2.11]. Those who know what is Absolute Truth, they say that is the Absolute Truth which is advaya-jñāna. Advaya-jñāna means without any duality. Just like here in this material world it is called dual world, duality. Everything cannot be understood absolutely. If I say… It is a, rather in ordinary language, relative world. Here everything is relative. Just like if I say "father," "father" has no meaning if there is no son. Duality. If I say "good," so unless I have got idea of bad, I cannot understand good. If I say "light," unless I have got conception of darkness, I cannot understand light.

So here everything is duality, relative knowledge, relative world, but in the absolute world everything is one, spirit. Here… because here we have got experience two energies, spiritual energy and material energy, working. The material energies are the physical elements, bhūmir āpo 'nalo vāyuḥ: [Bg. 7.4] earth, water, fire, air, sky, and, in subtle form, mind, intelligence, ego. They are all material. Mind is also material, intelligence is also material, but they are subtle forms. And spiritual existence is the living entity, as we are. These things are very nicely explained in the Bhagavad-gītā. Apareyam itas tu viddhi me prakṛtiṁ parām. The material, physical elements, they are inferior quality of, inferior quality, energy, of Kṛṣṇa. But the superior quality of energy we are, living entities. Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5].

Therefore here in this material world there are two energies working. In the spiritual world there is only spiritual energy working. But in the material world, two energies are working: material and spiritual. Material energy is dependent on spiritual energy. Spiritual energy is prominent everywhere, in this material world and the spiritual world. Here also, the matter is developing upon spirit, not that spirit is manifesting under certain conditional stage of matter. That is a wrong theory. For example, the small spiritual spark, the living entity, very small, we cannot even imagine with our material brain. It is one ten-thousandth part of a point. We, in the material world, we cannot measure the length and breadth of point. Therefore those who are mathematicians, they say, "Point has no length, no breadth." But actually that is not a fact. You have no eyes to see the length and breadth of a point. You are so blunt, your senses are so limited, imperfect, that you cannot imagine that a point can have length and breadth. But we get information from Vedic literature, not only the point, but one ten-thousandth part of the point is measured. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca, jīvo bhāgaḥ sa vijñeyaḥ [Cc. Madhya 19.140]. Because we have no imagination, we have no instrument, neither we have sufficient knowledge what is the length and breadth of the form of the living entity, therefore Vedic literature gives you an idea that you just try to imagine one ten-thousandth part of the point, and that is the measurement. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca, jīvo bhāgaḥ sa vijñeyaḥ sa cānantyāya kalpate [Cc. Madhya 19.140]. So living entities, spiritual spark, that measurement is given there. Whenever there is measurement, there is form. It is not…

But because we cannot see the form, we say nirākāra. It is our incompetency. Just like I cannot see beyond this wall. My seeing power is limited. Therefore I see there is nothing beyond this. There is nothing beyond this room. That is not fact. There is everything. I can see the sun, which is fourteen hundred thousand times bigger than this planet, but my eyes are seeing, daily just like a disc. So don't believe your senses. Your senses are imperfect. Whatever knowledge you get by experimental knowledge, experimental method, that is the modern ways of understanding. But these things cannot be experimented. Therefore we have to take the knowledge from the Vedas. Tad-vijñānārthaṁ sa gurum evābhigacchet samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham [MU 1.2.12]. Tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). These are Vedic mantras. We have to understand the transcendental science through Vedic knowledge. By our imperfect knowledge, if we try to understand the Absolute Truth, naturally we shall find Him.

We can imagine. Just like gagana-sadṛśa. So God is great, but we have no knowledge how He is great. We can simply think of gagana, the sky. That is the greatest. That is our… But we do not know that millions of skies are within the belly of the Supreme Personality of Godhead. There our estimation, gagana-sadṛśa, is imperfect. How He can be gagana-sadṛśa? Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. Jagad-aṇḍa-nāthāḥ. Jagad-aṇḍa means universe, and the gagana is within the universe. Gagana, we cannot see beyond this gagana, but beyond this gagana there is another gagana. In the Bhagavad-gītā… You are reading Bhagavad-gītā. You must know it. Paras tasmāt tu bhāvaḥ anyaḥ: [Bg. 8.20] "There is another sky, spiritual sky." Sanātana. Paras tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt sanātanaḥ, sarveṣu naśyatsu na vinaśyati. This gagana will be annihilated at the time of destruction, but that does not annihilate.

So the idea of gagana is not perfect idea of the Supreme. Gagana-sadṛśa, that is limited within the purview of our knowledge because we cannot think that anything can be greater than this big sky. No, He is mahato mahīyān, bigger than the biggest, aṇor aṇīyān, smaller than the smallest. Just like we can imagine atom, the smallest. But atom we can see by some way or other atom. Six atoms, trasareṇu. Six atoms, when it is combined, we can see through the windows with the sunshine so many trasareṇu. Those small particles which we see through the window with sunshine, they are combination of six atoms. They are not original atom. But the atomic constitution of the living entity is a thousand times smaller than the atom. Therefore aṇor aṇīyān mahato mahīyān: "He is greater than the greatest and smaller than the smallest." The smaller than the smallest, we are. We are also part and parcel. Just like the sun and the sunshine. The sunshine is combination of small atomic molecular parts, shining parts. They are also different. They are not combined together. That is scientific. Similarly, we are also sparks of the Supreme Personality of Godhead. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. You are reading Bhagavad-gītā. You know. That aṁśa, that is described already-one ten-thousandth part of the point. Mamaivāṁśo jīva bhūtaḥ [Bg. 15.7]. In another place, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]. This material world is important because it is being manipulated by that small spiritual spark, jīva-bhūtāṁ mahā-bāho.

So we are small particles, part and parcel of the Supreme, and they are distributed all over His creation, brahmajyoti. That is nirākāra. But the brahmajyoti is not the ultimate truth. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. The first realization… Just like light in the morning. When you see light, you see the light of the sun. But that is not very important thing, sunlight. Of course, we have no other means to understand beyond the sunlight, but we take it sunlight is very important. Actually very important because through sunlight the whole universe is maintained. It is sunlight. As soon as there is shortage of sunlight, the place becomes immediately condemned. As soon as there is sunlight, we feel pleasure, "Oh, today is very sunny day, nice." So sunlight is always there, but it is being covered. The sunlight is not covered, sun is not covered, but our eyes are covered. Suppose there is cloud. A cloud may expand, say, a hundred miles. But do you think the sunlight is a hundred miles? You cannot estimate, millions and millions of miles. So what hundred-miles cloud can cover the sun? The hundred-miles cloud can cover my eyes. And we say, "Today sun is covered by the cloud." That is our ignorance.

Similarly, the Supreme Brahman, who is spreading the effulgence of light, He cannot be covered. We are covered. We, the small particles, we are covered. Mohita. Tribhir guṇamayair bhāvair mohitam. Mām eva nābhijānāti. In the Bhagavad-gītā this is. They are bewildered by this external energy. Their eyes have been covered. Their eyes… Our, because we are very small, so our senses, the capacity of the senses, they are also limited. Although we have got all the qualities, because fire and a spark of fire qualitatively the same, but quantitatively different. Similarly, we are Brahman, and Kṛṣṇa is Parabrahman, Supreme Brahman. Nityo nityānām, the chief of the all eternals. Cetanaś cetanānām. He is the supreme living entity of all living entities. He is also living entity. So if I am a living entity, I have got a form, so why the supreme living entity will not have a form? This is poor fund of knowledge. He is not nirākāra. But we cannot estimate His ākāra. That is nirākāra. Nirākāra means to estimate. We cannot estimate how big He is. That means nirā… Nirākāra does not mean formless. When there is in the śāstra, nirākāra, this word is used, nirākāra means He has no prakṛta-ākāra, material form. That is nirākāra, not that he has no form. That is poor fund of knowledge. He is sac-cid-ānanda-vigraha [Bs. 5.1]. Therefore Kṛṣṇa says in the Bhagavad-gītā, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: [Bg. 9.11] "My original form is like human being." And the Bible also it is said, "Man is made after the form of God."

So God has a form just like a human being, two hands, two legs, and He Himself comes to show Him. That is Kṛṣṇa. He is not nirākāra. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Vigraha, vigraha means form. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ. Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ [Bg. 7.24]. That is stated in the Bhagavad-gītā. You know. Avyaktaṁ vyaktim āpannam. "The original is impersonal Brahman. Now He has taken form." This conclusion, who makes? Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ [Bg. 7.24]: "Those who are less intelligent, whose intelligence is very poor, they consider that ultimately I am nirākāra. I have taken the form." Sākāra-nirākāra. No. Kṛṣṇa says, sambhavāmy ātma-māyayā: [Bg. 4.6] "I come out of My good will." Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham: [Bg. 4.7] "At that time I appear." Therefore Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. We have to understand Him in truth, not by imagination, not by malinterpretation, but by fact. The fact is being explained by Kṛṣṇa Himself. Why we should go to understand Kṛṣṇa by the commentary of some less intelligent, some poor fund of knowledge? Why we should go?

So this Kṛṣṇa consciousness movement means we are presenting the Bhagavad-gītā as it is. That's all. We have no difficulty. We have no difficulty because Kṛṣṇa is accepted as authority, the Supreme Personality of Godhead, by all the ācāryas, not only formerly, like Vyāsadeva, Nārada, Asita, Devala, many, many big, big stalwart… Vyāsadeva everyone knows. Vyāsadeva is the original writer of Vedic knowledge, Vedavyāsa. He accepts Kṛṣṇa as the Supreme Personality of Godhead. His disciple Nārada accepts, the Supreme Personality of…, Vyāsadeva's guru, Nārada. Nārada's guru, Brahmā, he accepts, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. So Govinda is person. This impersonal Brahman, nirākāra, that is His personal effulgence, bodily effulgence. Just like the sun. You can understand. The sun planet is localized, and within the sun planet, there is sun-god. His name is also mentioned in the Bhagavad-gītā, Vivasvān.

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

[Bg. 4.1]

evaṁ paramparā-prāptam

imaṁ rājarṣayo viduḥ

[Bg. 4.2]

So this is the process of studying Bhagavad-gītā. So if you study Bhagavad-gītā and conclude that the Absolute Truth is nirākāra, I don't think you are making very much progress. Therefore Kṛṣṇa says, tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. You try to understand this science by praṇipāta, praṇipātena, by surrendering, not by serving yourself, that "I am very learned scholar. Why shall I surrender?" No. That is the first thing wanted. If you want to understand Bhagavad-gītā, then you must take the direction from the Bhagavad-gītā. The first direction is evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. "All the rājarṣis, they understood Bhagavad-gītā by the paramparā system." That paramparā system, Kṛṣṇa also says, imaṁ vivasvate yogaṁ proktavān aham avyayam: [Bg. 4.1] "I spoke first of all this system of yoga system mentioned in the Bhagavad-gītā." That is bhakti-yoga. What is that yoga system? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is the ultimate instruction of Bhagavad-gītā. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. "All the Vedas, they are teaching only to understand Me, Kṛṣṇa."

So if we do not understand Kṛṣṇa as He is, although He is explaining, all the ācāryas are explaining… In our country… You come from India. In our country there are big, five ācāryas who is practically controlling the Hindu society or the Vedic society: Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Nimbārka, Viṣṇu Svāmī, Lord Caitanya Mahāprabhu. So we have to follow the footprints, the footsteps of the ācāryas. That is mentioned in the… Ācāryopāsanam. If you want to advance in knowledge, then you must worship the ācāryas. Otherwise what knowledge you will get? You cannot get, manufacturing knowledge or getting knowledge from somebody who has manufactured knowledge. The knowledge must be received by paramparā, by paramparā, as Kṛṣṇa says. Evaṁ paramparā-prāptam [Bg. 4.2], sa kāleneha yogo naṣṭaḥ parantapa. He again spoke the science of Bhagavad-gītā to Arjuna because the paramparā was broken. Sa kāleneha naṣṭaḥ. Otherwise there was no need of speaking Bhagavad-gītā to Arjuna. And why He selected Arjuna to understand Bhagavad-gītā? That is also explained. One may say that Arjuna was a gṛhastha, householder, and a politician and a soldier. Why Bhagavad-gītā was instructed to him? That is natural. He was not a vedāntī. He was not a brāhmaṇa. He was not a sannyāsī. Why he was selected to understand Bhagavad-gītā? This should be… There should be inquiry. Generally you understand that a vedāntī, a sannyāsī, a brāhmaṇa may know about spiritual knowledge, about God. No, that is not the fact. The fact is, as Kṛṣṇa says, bhakto 'si priyo 'si me rahasyaṁ hy etad uttamam: [Bg. 4.3] "Because you are My devotee, because you are My dear friend, you can understand the mystery of Bhagavad-gītā."

So the ordinary man who is either Kṛṣṇa conscious nor a devotee of Kṛṣṇa, he cannot explain Bhagavad-gītā. Whatever they are explaining they are simply spoiling their time and others' also, big, big scholars-I do not wish to discuss-simply misled. Now this movement has begun to present Bhagavad-gītā as it is, and people are taking. People are accepting. So you Indians who are present here, that is my request, that you can do tremendous service on behalf of your country. As Caitanya Mahāprabhu said,

bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

So in this land, New Zealand, fortunately you are there. You try to understand Bhagavad-gītā as it is and preach it. People will take. People will appreciate your contribution. As our Gosvāmījī said that… Actually I have experienced. Whenever I go… When I was in Columbus, I met one gentleman on the street. So as soon as he understood that I am from India, "Oh, India is very poverty-stricken." Yes. This is our advertisement. And actually, in comparison to Western countries, we are poverty-stricken. That's all right. But still we have gift. We have to give something which is so brilliant. This is Kṛṣṇa consciousness.

So my request is that we are going to start a Rādhā-Kṛṣṇa temple here. Just cooperate with us. These foreigners are doing your business. It was your business to spread Kṛṣṇa consciousness all over the world, but you are sleeping. But the Americans, Canadians, Europeans, I am training them. So you take it very seriously. You try to understand Bhagavad-gītā as it is. Try to understand Kṛṣṇa and spread it. That is my request.

Thank you very much. Hare Kṛṣṇa. [break]

Indian guest (1): …must be a very enlightened man to be able to carry on the work that you are doing, and the vast amount of work that you have done. I would like to ask just one question, if you could enlighten me on that. I would like to hear your explanation on how do you have seen the form of God, if you have had any enlightenment on this. In what form you have…

Prabhupāda: Here is the picture of Kṛṣṇa. You don't believe? You have not seen picture of Kṛṣṇa?

Indian guest (1): Yes, I have.

Prabhupāda: Then why do you say there is no form of Kṛṣṇa? When you see a photograph of a person, how do you know that he has no form?

Indian guest (1): I do not understand that.

Prabhupāda: If you see the photograph of your father, how do you say that is he impersonal, he has no form? How do you conclude? First of all answer me. I have seen form of Kṛṣṇa. You have seen also form of Kṛṣṇa. There are hundreds and thousands of temples in India. Do you think they are all fools? And they were established by big ācāryas, by Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, Lord Caitanya. There is Jagannātha temple. Jagannātha temple, every day hundreds and thousands of people are going to see. In Vṛndāvana there are five thousand temples, Kṛṣṇa. Five thousand, ten thousand people are going. You know. In India there are so many pilgrimages. So do you think all these temples established by our predecessor, they are all fools?

Indian guest (1): So therefore you conclude that when you become enlightened, you will see the God in form of human nature?

Prabhupāda: Yes. That is after. In the beginning you have to accept this form, but when you make advance, then you will see always.

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.38]

When you… First of all you begin, how to try to learn how to love God. And when you are actually on the platform of love, prema, premāñjana-cchurita-bhakti, you will see God always in His form. He becomes revealed. You haven't got to try to see, but He will reveal. Svayam eva sphuraty adaḥ. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234]. When you engage your tongue… That beginning is tongue. Jihvādau sevonmukhe. If you begin your service… God cannot be understood by our challenging mood. Therefore Kṛṣṇa says, "First of all surrender. Then try to understand." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi [Bg. 18.66]. When you surrender, and by that surrendering process, when you are free from the resultant action of sinful activities, then you can appreciate God, not that God is my order-supplier: "Please come. I will see You." No. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya. You are reading Bhagavad-gītā. You know all these things.

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

[Bg. 7.28]

These things are there in the Bhagavad-gītā. One who is completely free from the resultant action of sinful activities, they can be engaged fully in Kṛṣṇa consciousness. So these students are being trained how to become free from sinful activities. They are forbidden not to have illicit sex. These are four pillars of sinful activities: illicit sex life, meat-eating, intoxication and gambling. Yatra pāpaś catur-vidhā. These are exactly to the injunction of the Vedas. So if we purify ourself… In the Bhagavad-gītā, Arjuna appreciates Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. How you can approach the pavitraṁ paramaṁ bhavān without being pavitra? So there is a process to appreciate whether Kṛṣṇa or God has form. Unless we adopt the form, superficially it is not possible. I see otherwise there are… Why so many process of bhajana-sādhana if it is so cheap that we can immediately understand what is God? No. And the Veda says, tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. That was our system. First of all, they used to become brahmacārīs, to become most obedient servant of the spiritual master before becoming gṛhastha. Celibacy, brahmacārī, then gṛhastha. So these things are all lost now. Therefore the śāstra says,

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

You chant Hare Kṛṣṇa mantra with your tongue. Take prasādam of Kṛṣṇa. You will gradually develop your Kṛṣṇa consciousness, and you will understand what is God. That is the process.

Hanumān: Any other questions?

Indian guest (2): Swamiji, we live in the Western world, and some are born here, although the youth and from their date of birth they are all born in India. Perhaps we know very little about Gītā, but this movement have taken to convert people or to convince people, and how do you give these people stages? Because when persons are ignorant, they need primarily some teaching and then, just like in the school, they go step by step. In this movement, how can you or what can you expect, or what would you like to give as an enlightenment for ordinary people? Suppose myself. I am just an ordinary person, and I don't understand anything. Well, what I'd like to know, that I think if you just give those steps would be far better for the audience to just follow that.

Prabhupāda: Yes. That I have already explained, that we are training people in different parts of the world by opening centers. So you come and take the advantage of this center and learn how to do it. This center is open for this purpose, that people may take advantage how to develop Kṛṣṇa consciousness. Just like you go to a school and you learn how to read and write, and then you pass M.A. examination, similarly, if you think that you have forgotten, you have no knowledge, please come, take the process. And just like these people, they were not born in India. They are not Hindus. They are not Vaiṣṇavas. Their forefathers never heard what is Kṛṣṇa, neither they heard. How they are taking? It is the process. That process we are giving to everyone without any discrimination. We have got students from all communities: Hindus, Muslim, Christian, Parsis, and Africans. The process is so perfect. If you take the process, you will also understand. So for this teaching this process, we are opening center here. You all Indians, your chance is first. So why don't you cooperate and learn? It is open to everyone. It is not a secret thing. So I invite you on Tuesday. (aside:) At what time we are going to…?

Bali-mardana: Seven-thirty.

Prabhupāda: Seven-thirty evening. Please come. The temple will be open and you come, you try to understand. You invite us occasionally in this big place. We have no big place now. We have got very small place. But we shall be very glad to speak about Kṛṣṇa consciousness movement.

So everything is… That I was going to explain. There was no time.

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Kṛṣṇa is teaching, mayy āsakta: "Just try to increase your attachment for Me." There is a process, how to increase attachment. Mayy āsakta. So attachment process. Attachment process is

ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā

tato 'nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ

athāsaktis tato bhāvas tataḥ premābhyudañcati

sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ

[Cc. Madhya 23.14-15]

There is a process. If you are actually serious, then come to the process, ādau śraddhā. Just like you are hearing me kindly. It is called śraddhā. You have got little śraddhā. Next stage is sādhu-saṅga [Cc. Madhya 22.83]. Those who are actually practicing Kṛṣṇa consciousness, just associate with them. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā [Cc. Madhya 23.14-15]. Then, if you try to follow how they are… Just like they are chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma… If you follow the bhajana-kriyā, then anartha-nivṛttiḥ syāt. Anartha, unwanted things. Just like these four things of sinful activities-illicit sex and intoxication, gambling and meat-eating-these are anartha. Anartha means it is not necessary at all. It is not that without meat-eating, we cannot live. Thousands and thousands in India, eighty percent, they are strictly vegetarian. That does not mean they are dying. Here also, in Western countries, I have got thousands and thousands of disciples. They have given up all these things. That does not mean that they have become dead. No. It is anartha, unwanted. So if you take to bhajana-kriyā, then automatically this anartha also will disappear. Anartha-nivṛttiḥ syāt. That means you become purified. Tato niṣṭhā. Then you will have firm conviction. Tato niṣṭhā tato ruciḥ. Then taste, taste will increase. Athāsaktiḥ. Then āsakti. That is Kṛṣṇa speaking in the Seventh Chapter, mayy āsakta-manāḥ. We have to increase our attachment for Kṛṣṇa. And this is the process. So there is process. If you are actually serious, you can take the process, and you will be successful.

Indian guest (3): One more question, Swamiji. When a person gradually go along the path and have, in the process, have some achievements, don't you agree that chanting is not the only attachment, or rather to know Kṛṣṇa? He can…

Prabhupāda: There may be other methods. I can understand you. But the śāstra says, "No other method will be successful." Kalau nāsty eva nāsty eva nāsty eva gatir anyathā. Karma, jñāna, yoga. So therefore three times stressed, nāsty eva. "By karma you will not be successful." Time is different. Just like you go to a drug shop, there are hundreds and thousands of medicines. They are all medicine, but the medicine which is prescribed by the physician for you, that is your medicine. So in this age this is the medicine. There may be other methods, they are all bona fide methods, but they will not be successful. This method will be successful. You have to take in that light.

Indian guest (4): Do you give any importance of coming in, sighting of the soul in the front, and can a person not act as a human being, but…

Prabhupāda: Well, you are in my front. You are a soul. What is the difficulty? Everyone, you are all souls. You are in my front. Simply you are dressed only. Suppose you come in a dress. You are my friend. Do I see your dress or you? Paṇḍitāḥ sama-darśinaḥ. Vidyā-vinaya-sampanne [Bg. 5.18]. You are reading Bhagavad-gītā. You know all these things. When you are learned, you won't see the dress. You will see the soul.

Indian guest (5): My real object… Still, I want to… The chanting would be the primary stage, but it is not the stage that it will stay on all the time for a person who is really seeing the truth.

Prabhupāda: No. If you take the process, you will come to the perfectional stage very easily.

Indian guest (5): But do you agree or not?

Prabhupāda: What is that?

Indian guest (5): That chanting is not the stage you have to preserve all the time or practice all the time?

Śyāmasundara: That you become as more advanced in spiritual life, your chanting drops away.

Prabhupāda: No. no, chanting is eternal. After you become perfect, you will also chant more loudly.

Indian guest (5): I have one question. Swamiji, you accept Kṛṣṇa as the supreme glory…

Prabhupāda: I do not accept. The whole Vedas accept.

Indian guest (5): But in our Hindu religion, there are gods and goddesses. There are so many.

Prabhupāda: Yes. Yes. That is for material purpose. Those who are after material benefits, they can worship different demigods. That is mentioned in the Bhagavad-gītā. That is the point. You are reading Bhagavad-gītā. You should note all these things. Kāmais tais tair hṛta-jñānā yajante anya-devatāḥ [Bg. 7.20]. Those who are bewildered or lost of intelligence, they go to worship other demigods.

Indian guest (5): Basically we accept…

Prabhupāda: So those who are interested in spiritual salvation, they need not worship other demigods, but those who are interested for material profit, they can worship demigods. Yajante anya-devatāḥ. Karmaṇā… There is a verse. Just to have immediate result of material profit, the Vedas recommend, "All right, you worship this demigod, that demigod." So our concern is we don't want any material profit; we want Kṛṣṇa. Therefore we do not require to worship demigods.

Indian guest (5): But why not Viṣṇu?

Prabhupāda: Viṣṇu and Kṛṣṇa the same. Viṣṇu and Kṛṣṇa the same. Kṛṣṇa is viṣṇu-tattva.

Indian guest (5): Rāma and…

Prabhupāda: Rāma also. We worship Rāma also. Rāma, viṣṇu-tattva.

Indian guest (5): Because they are the incarnation of the Viṣṇu. The person himself is the reincarnation of the Viṣṇu.

Prabhupāda: So whatever is… That is your conclusion. But Kṛṣṇa said mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. So if we have to believe Bhagavad-gītā, then Kṛṣṇa is the Supreme. That's all. Now have kīrtana. (end)

720701BG.SD

Bhagavad-gītā 7.1

San Diego, July 1, 1972

Pradyumna: (leads chanting, etc.)

śrī bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Translation: (not on tape) "Now hear, O son of Pṛthā (Arjuna) how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt."

Prabhupāda: Purport.

Pradyumna: "In the Seventh Chapter of Bhagavad-gītā, the nature of Kṛṣṇa consciousness is fully described. Kṛṣṇa is full in all opulences, and how He manifests such opulences is described herein. Also, four kinds of fortunate people who become attached to Kṛṣṇa and four kinds of unfortunate people who never take to Kṛṣṇa are described in this chapter. In the first six chapters of Bhagavad-gītā, the living entity has been described as nonmaterial spirit soul, which is capable of elevating himself to self-realization by different types of yogas. At the end of the Sixth Chapter, it has been clearly stated that the steady concentration of the mind upon Kṛṣṇa, or in other words, Kṛṣṇa consciousness, is the highest form of all yoga. By concentrating one's mind upon Kṛṣṇa, one is able to know the Absolute Truth completely, but not otherwise. Impersonal brahmajyoti or localized Paramātmā realization is not perfect knowledge of the Absolute Truth because it is partial. Full and scientific knowledge is Kṛṣṇa, and everything is revealed to the person in Kṛṣṇa consciousness. In complete Kṛṣṇa consciousness one knows that Kṛṣṇa is ultimate knowledge beyond any doubts. Different types of yoga are only stepping-stones on the path of Kṛṣṇa consciousness. One who takes directly to Kṛṣṇa consciousness automatically knows about brahmajyoti and Paramātmā in full. By practice of Kṛṣṇa consciousness yoga, one can know everything in full, namely the Absolute Truth, the living entities, the material nature and their manifestations with paraphernalia. One should therefore begin yoga practice as directed in the last verse of the Sixth Chapter. Concentration of the mind upon Kṛṣṇa, the Supreme, is made possible by prescribed devotional service in nine different forms, of which…"

Prabhupāda: There are many persons who like meditation. Nowadays, it is very popular, especially in your country. But when we ask them what is the subject of meditation, they cannot say. Can you say what is the subject of meditation? Anyone who is little aware of this meditation? What is that meditation?

Devotee: It's a process of negation.

Prabhupāda: Eh?

Devotee: It's a process of negation for some yoga systems…

Prabhupāda: Negation how?

Devotee: Of feeling. Thinking, feeling, and willing.

Prabhupāda: No, no. Negation… Something positive you negate. So what is that positive, and what is that negation? Nobody can…

Devotee: Desires, negating the desires, natural desires? They want to…

Prabhupāda: That means these are manufacturing. Actually, there is no fixed-up knowledge. Just like somebody was asking (about) transcendental meditation. What is that transcendental meditation? Can anyone explain?

Devotee: I went to one of their meetings, and it was just…, they talk about something concentrating, feeling, something going down, like, something coming up. But it's just…

Prabhupāda: Not very, I mean to say, clear. Something vague. So this will not help. Here is positive proposition, that you concentrate on the form of Kṛṣṇa. Mayy āsakta-manāḥ pārtha. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā śraddhāvān… Antar-ātmanā [Bg. 6.47]. One has to fix up the form… Actual yoga system is to concentrate on the form of Viṣṇu. Dhyānāvasthita-tad-gatena manasā. By… Meditation means to concentrate the mind without being diverted to any other subject. Simply thinking of Lord Viṣṇu. That is the yoga meditation recommended in Vedic literature. So here also, Kṛṣṇa says "Me." Kṛṣṇa and Viṣṇu, the same. Viṣṇu is expansion of Kṛṣṇa. So when we concentrate our mind upon Kṛṣṇa, Viṣṇu is included there. Go on.

Pradyumna: "Concentration of the mind upon Kṛṣṇa, the Supreme, is made possible by prescribed devotional service in nine different forms, of which śravaṇam is the first and most important."

Prabhupāda: So our yoga system is not like that, that we whole day, twenty-three hours and forty-five minutes, I engage myself in all nonsensical activities, and fifteen minutes I concentrate my mind, the meditation. That kind of yoga system is not here. Here, twenty-four-hours' meditation. Even during sleeping. Twenty-four hours means during sleeping also. Life should be melded, molded in such a way that twenty-four hours you'll be able to think of Kṛṣṇa. So we are engaging our students in so many Kṛṣṇa activities. They are going to the park, chanting Hare Kṛṣṇa, or distributing literature. All these activities, remembering Kṛṣṇa. They have no other, I mean to say, thought except Kṛṣṇa. So this fifteen minutes, twenty-minutes, sitting, is all right. But one who is twenty-four hours thinking of Kṛṣṇa or Viṣṇu, how far he is advanced, that can be imagined. Therefore Kṛṣṇa says personally, yoginām api sarveṣām: [Bg. 6.47] "Of all the yogis…"

There are different types of yogis. It is, it is not that… Just like we do some other business, twenty-three hours, forty-five minutes, and fifteen minutes we sit down for meditation. No. Twenty-four hours. Kīrtanīyaḥ sadā hariḥ. Sadā means twenty-four hours. That is recommendation of Caitanya Mahāprabhu.

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

[Cc. Ādi 17.31]

To execute this twenty-four-hours' meditation one has to be, become, has to become, has to become very humble. Because so many people will criticize. Just like last night our Ātreya Ṛṣi was speaking that some of his fellow officer was criticizing him. So we have to tolerate. Just like when the elephant passes, many dogs bark. So we do not care for these dogs barking. As elephant, we must go on gravely. You see.

Therefore tṛṇād api sunīcena taror api sahiṣṇunā. We have to execute this twenty-four-hours' Kṛṣṇa business, Kṛṣṇa consciousness, always absorbed in thought of Kṛṣṇa-in sitting, in walking, in eating, in sleeping, everything. In working. That is first-class yoga. It is also yoga, but first-class yoga. Not third-class, fourth-class yoga. Of course, any yoga system, we cannot say it is third class, fourth class, but when we make comparative study, there must be something better or something inferior. Just like we have already described. You have got a staircase to go to the one hundredth floor. So one has gone twenty steps, one has gone fifty steps, one has gone seventy-five steps, one has gone full hundred steps. So one who has gone twenty-five steps, he cannot be compared with one who has gone one hundred steps. Similarly, the yoga system is just like a staircase for going to the spiritual world. So one who has taken to Kṛṣṇa consciousness, he's on the top, topmost yoga system. Go on.

Pradyumna: "The Lord therefore says to Arjuna, tac chṛṇu, or 'Hear from Me.' No one can be a greater authority than Kṛṣṇa, and therefore, by hearing from Him…"

Prabhupāda: There… Here is another point. We have to learn by listening from somebody. Tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. We approach guru for hearing from him the truth. Just like child listens from the parents and he learns to speak, he learns to know what is what. The father says, "This is dish"; the child also says, "This is dish." The father says, "This is spoon"; the child also says, "This is spoon." So he learns by hearing. "Mother language" means if the child is handed over to some other person whose mother, whose language is different from the mother, he'll learn, from the very beginning he'll learn that language.

So hearing is very important. Therefore our bhakti process, bhakti-yoga process is hearing. The more you give aural reception to the transcendental message, more you become expert. You haven't got to become a Ph.D. or very learned fellow, or very scholar. No. Even a child, without any education, he can also become Kṛṣṇa conscious simply by hearing. In New Yor… In Los Angeles, our child friend, he's only three years old. Oh, he cites so many mantras. He has learned. Yes. So many. Of course, one child may be specially intelligent, but anyone can learn. The method is simply hearing and seeing the behavior. You put one child in this association; automatically, with his growth, he'll become a Vaiṣṇava, a Kṛṣṇa conscious devotee. Automatically, by seeing these activities, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65], by thinking of Kṛṣṇa. Because the child will get the opportunity for hearing the word "Kṛṣṇa, Kṛṣṇa." Everyone has got God-gifted instrument, this ear. And if we give aural reception, we'll learn. There is no need of education, ABCD. No.

So hearing is so important. Śrī Caitanya Mahāprabhu's preaching work… Caitanya Mahāprabhu's, this propaganda of saṅkīrtana movement, He has given stress on this hearing process. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. You can remain in your place. We don't say that you change your place. Whatever you are, you remain. If you are American, you remain American. If you are Hindu, you remain a Hindu. If you are Muslim, you remain Muslim. We don't say that first of all you become a Hindu or this or that. No. We simply request, "Please come here, sit down, and hear." That's all. This is the yoga system. Hearing yoga system. We don't say, press, that "You do this, you do that." We say the regulative principle. When one is seriously becoming our intimate friend or member, then we say that "You have to follow the rules and regulations." That he will agree. If he has actually heard our words, then immediately he will agree. It is not very difficult thing.

So hearing is so important thing. Śravaṇam. Śravaṇam means hearing. So Caitanya Mahāprabhu was talking with Rāmānanda Rāya, the process of self-realization. You will have it. For those who have got Teachings of Lord Caitanya, he'll read it. When Rāmānanda Rāya and Lord Caitanya (were) speaking, so Śrī Caitanya Mahāprabhu asked Rāmānanda Rāya, "What is the best process for self-realization?" Because life is meant for self-realization. This human life is meant for self-realization. Ātma-tattvam. Otherwise it is animal life. The animals, they are cats and dogs; they are not interested in self-realization. But human life is meant for self-realization. Therefore Caitanya Mahāprabhu questioned Rāmānanda Rāya that "What is the best process of self-realization?" He recommended, first of all, the varṇāśrama-dharma. Ca…

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam

[Cc. Madhya 8.58]

The real business is viṣṇur ārādhanam. Viṣṇu, the all-pervading Supreme Personality of Godhead, who is within the atom, who is within your heart, and who is also in His Goloka Vṛndāvana, that all-pervading… So varṇāśrama-dharma means how to realize that Supreme, all-pervading Godhead. That is varṇāśrama-dharma. Varṇa means four social divisions: brāhmaṇa, kṣatriya, vaiśya, śūdra; and āśrama means four spiritual divisions: brahmacārī, gṛhastha, vānaprastha… So accepting these four spiritual and four material principles of life, that is humanity. One who is not within this category, varṇāśrama-dharma, he's not accepted as a human being or a civilized human being.

In the civilized nation, there is the four divisions of spiritual life and four divisions of… But they do not know it. But those who are followers of Vedic culture, they know how the divisions are to be made. Just like in your body, you have got four divisions: the head division, the arms division, the belly division, and the leg division. They're all required. It is not that simply you have got a nice brain like Professor Einstein; that will do. No. You must have hands also. You must have belly. You must have legs. Then it is complete. The head is most important part of the body-that is all right-but leg is also required. You cannot neglect leg. So similarly, this division is very scientific: intelligent class of men and martial class of men and productive class of men and laborer class of men. When we compare the laborer class of men with intellect, intellectual class of men, there is difference. But both of them are important factors to maintain this body. That is called varṇāśrama-dharma.

So life's aim is self-realization-Viṣṇu-not the skyscrapers. These are piling stones and woods. This is not very intelligent work. The woods and pile, stones and earth is there already-big, big mountain, hills. You do the business of a porter, carry it out, and high, I mean to say, heap, heap it in one place, it becomes a skyscraper building. And if you simply are proud of these heaps of stones and woods and iron, that is not civilization. That is not civilization. Civilization is that the living entity who is using these resources, what, to know what is the actual business. This piling of stones and wood is done also by the birds. They also pick up, according to their strength, some twigs, and they make a nest. That intelligence is there. The rat also, he makes subway. (laughter) You see, So this is not very intelligent work, to imitate the rats, the birds, the cats, the dogs. That is not civilization. Civilization means self-realization, "What I am? Why I am forced to die? I do not like to die." To know this, that is civilization. When all these inquiries will come into one's mind… "Well, I do not wish to die. Why death is there, forced? I am forced to die. I do not wish to be diseased. Why disease comes to me upon me?" When this "why" question will come, "Why?" that is humanity. And if he remains dull, "All right, let me die," then he's cat and dog. That's all. If there is no "Why?" then he's cat and dog.

So human civilization does not mean this piling of woods and stones. No. That is not human civilization. Human civilization means brahma-jijñāsā, inquiry. These are the inquiry. "Why? Why I am forced to do this?" These things are taught regularly in the varṇāśrama system. One is made brahmacārī, celibacy, spiritual. One is made a very decently, family life, gṛhastha. One is made retired life, sannyāsī. Very systematical. So if we don't follow the varṇāśrama-dharma, then we are not even human beings. They are cats and dogs. So therefore Rāmānanda Rāya proposed this varṇāśrama… Varṇāśramācāravatā. He quoted from Viṣṇu Purāṇa. But Caitanya Mahāprabhu said, "Oh, this is rejected." He immediately rejected. Now, so scientific institution of varṇāśrama-dharma system, coming from very early age, Caitanya Mahāprabhu said, "This is external. Say something better." So in this way, Rāmānanda Rāya was putting some better proposal than varṇāśrama-dharma. Then varṇāśrama-tyāga. Tyāga means renouncing, renounced order. But Caitanya Mahāprabhu's speaking, "No, no. It is … It is not very important. Go more."

So when Caitanya Mahā…, eh, Rāmānanda Rāya quoted one verse from Bhāgavatam which was spoken by Brahmā, that jñāne prayāsam udapāsya namanta eva, "When one gives up this nonsense speculative process…" Everyone is speculating. The scientist, philosopher, everyone is speculating, just to show himself that he has grown very learned, he can put some theory. So this is first rejected. Brahmā… Brahmā says. Brahmā's experience… He's the topmost living creature within this universe. He said that "When a person will give up this nonsense habit of speculation…" Jñāne prayāsam udapāsya. He must become submissive. One should not pose himself that he knows something, he can speculate something, he can invent something. Just like the so-called scientists, they are simply speculating and wasting labor. Nothing can be done by you. Everything is already arranged. You cannot change. You can simply see how the law is working; so much you can do. But neither you can change the law, you can make a better facility for the law. No. That you cannot do. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. Duratyayā means it is very difficult. So Caitanya Mahāprabhu, when He was informed this statement of Brahmā, that one should give up the speculative method, that he can create something… These nonsense habits should be given up. He must become very humble. Humbler than the grass. Just like we trample over the grass; it does not protest. "All right, sir, you go." That type of humble. Tṛṇād api sunīcena taror api sahiṣṇunā. Taru means tree. Tree is so much forbearing.

So Caitanya Mahāprabhu said, jñāne prayāsam udapāsya namanta eva… "Or then I, I give up the speculative process and I become humbler, as you advise. Then what is My next duty?" Next duty is: namanta eva, being humble, san-mukharitāṁ bhavadīya-vārtām, you should approach a person who is a devotee, and you should hear from him. Sthāne sthitāḥ. You remain in your place. You remain American. You remain Indian. You remain Christian. You remain a Hindu. You remain black. You remain white. You remain woman, man, whatever you are. Simply you lend your ear to the discourses given by realized souls. This is recommended. And when you hear, then you contemplate also. Just like you are hearing me. If you contemplate that "What Swamiji said…?" Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Śruti-gatām. Śruti means just receiving through the ear. If you contemplate and try to understand with your body, mind, then gradually you'll… Because your aim is self-realization. So self means Superself. The Supreme Lord, He's the Supreme Self. We are part and parcel. So by this process, Caitanya Mahāprabhu says, God, Ajita, one who is never conquered… If you… By challenge, if you want to know God, you'll never understand. God never accepts challenge. Because God is great. Why should He accept your challenge. If you say, "Oh, my dear God, please come here. I shall see You," so God is not like that, that He will carry your order. You must carry His order. Then God realization. God says: "You surrender," sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That process, you'll learn God. Not that "Oh, I shall know God. I have got good intelligence, speculate." No.

So this hearing… We are talking of the hearing. The hearing process is so important. All our, this institute, Kṛṣṇa consciousness movement has spread because the students who have joined us, they have given aural reception, by hearing. The hearing, everything was changed within themselves and they have joined with full, whole-heartedness, and the… Going on. So hearing is so important. We are opening so many centers just to give people chance of hearing about the transcendental message. So you take chance, you take, I mean to say, the advantage of this hearing process. Then?

Pradyumna: "No one can be a greater authority than Kṛṣṇa…"

Prabhupāda: Yes. Than hearing from Kṛṣṇa. The Bhagavad-gītā, Kṛṣṇa is speaking. So hear from Him. If you say that "Kṛṣṇa is no longer present before me," no, Kṛṣṇa is present by His Bhagavad-gītā. His words and He, there is no difference. Absolute. Absolute. If you pollute the words… Kṛṣṇa is speaking something, and you are rascal, nonsense, explaining in a different way, then it has no meaning. Then Kṛṣṇa is gone. But if you speak as Kṛṣṇa is speaking, then it is…, Kṛṣṇa is present before you by His words. Immediately. By His word, you can see Kṛṣṇa. Just like the brāhmaṇa in South India. He was illiterate; he was reading, trying to read Bhagavad-gītā, but immediately Kṛṣṇa became present before his eyes, and he was crying. He was crying. That is reading.

So Kṛṣṇa can be present by His words. Because Kṛṣṇa's word and Kṛṣṇa is not different, Absolute. If you actually accept Kṛṣṇa in the form of Bhagavad-gītā, then you are directly associating with Kṛṣṇa, as Arjuna was doing. There will be no difficulty. Ajita. Kṛṣṇa is unconquered, but simply by your humble receptive process, you will conquer over Kṛṣṇa. How you'll conquer? He's already within your heart. You'll realize that "Here is Kṛṣṇa." That is conquer. Then?

Pradyumna: "No one can be a greater authority than Kṛṣṇa, and therefore by hearing from Him one receives the greatest opportunity for progress in Kṛṣṇa consciousness. One has therefore to learn from Kṛṣṇa directly or from a pure devotee of Kṛṣṇa, and not from a nondevotee upstart, puffed up with academic education. In the Śrīmad-Bhāgavatam this process of understanding Kṛṣṇa, the Supreme Personality of Godhead, the Absolute Truth, is described in the Second Chapter of First Canto as follows:

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

[SB 1.2.18]

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

[SB 1.2.19]

evaṁ prasanna-manaso

bhagavad-bhakti-yogataḥ

bhagavat-tattva-vijñānaṁ

mukta-saṅgasya jāyate

[SB 1.2.20]

bhidyate hṛdaya-granthiś

chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi

dṛṣṭa evātmanīśvare

'To hear about Kṛṣṇa from Vedic literatures, or to hear from Him directly through the Bhagavad-gītā, is itself righteous activity. And for one who hears about Kṛṣṇa, Lord Kṛṣṇa, who is dwelling in everyone's heart, acts as a best-wishing friend and purifies the devotee who constantly engages in hearing of Him. In this way, a devotee naturally develops his dormant transcendental knowledge. As he hears more about Kṛṣṇa from the Bhāgavatam and from the devotees, he becomes fixed in the devotional service of the Lord. By development of devotional service one becomes freed from the modes of passion and ignorance, and thus material lusts and avarice are diminished. When these impurities are wiped away, the candidate remains steady in his position of pure goodness, becomes enlivened by devotional service and understands the science of God perfectly. Thus bhakti-yoga severs the hard knot of material affection and enables one to come at once to the stage of asaṁśayaṁ samagram, understanding of the Supreme Absolute Truth Personality of Godhead.' "

Prabhupāda: This is the process. By hearing, you become pious. Those who are hearing in this meeting, even they cannot understand the words which we are discussing, he's, he's becoming purer. He's becoming… Just like one becomes purer by acting piously. So simply hearing, if one cannot understand the whole thing, he becomes pious. Puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. One who is speaking Kṛṣṇa's words, and one who is hearing Kṛṣṇa's…, both of them are becoming purified.

So if we hear daily, regularly, nityam, nityaṁ bhāgavata-sevayā, then… Naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā [SB 1.2.18]. If you hear daily… Just like we are holding class daily in the morning. And bhāgavata-sevayā. Sevayā means service. To make the place nicely cleansed so that devotees will sit down and Śrīmad-Bhāgavatam, Bhagavad-gītā will be discussed, this is called bhāgavata-sevā, serving the Bhāgavata. Nityaṁ bhāgavata-sevayā… Naṣṭa-prāyeṣv abhadreṣu. The whole difficulty is that our heart is covered with so many dirty things. So by this process, this bhāgavata-sevayā, the dirty things will be cleansed. Not that exactly all cleansed. Even a little portion is cleansed, naṣṭa-prāyeṣu, not fully cleansed, prāyeṣu, almost, then immediately, bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī [SB 1.2.18], immediately you come to the platform of bhakti-yoga. Little cleansed. Svalpam apy asya dharmasya trāyate mahato bhayāt. Not that… Therefore, we sometimes see that one who has taken to Kṛṣṇa consciousness, still, he is committing something wrong. But that is not very, that is not a case of discouragement. You stick to this principle. Kṣipraṁ bhavati dharmātmā. Api cet su-durācāraḥ. We should not willingly do anything wrong. But due to our past habit, if we do something wrong, that we should not be discouraged, But stick to the principle, then gradually you'll be cleansed. Naṣṭa-prāyeṣu abhadreṣu. Prāyeṣu means almost cleansed, not completely clean. So we don't claim that we have become liberated from all dirty things. There are so many dirty things still. But little clearance will help us to become a devotee of the Lord.

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

[SB 1.2.18]

Naiṣṭhikī. This is the stage of attachment to Kṛṣṇa. Mayy āsakta-manāḥ. There are different stages. So this niṣṭhā, firm faith. First of all, loose faith. Then, as we execute devotional service, the faith becomes firmer, firmer, firmer. And when it comes to firm, "Yes, Kṛṣṇa is the Supreme Personality of Godhead, I am His eternal servant," this is firm faith. Without any deviation. Bhaktir bhavati naiṣṭhikī.

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

[SB 1.2.19]

Sthitaṁ sattve prasīdati. Sattva-guṇa, when goodness, the modes of goodness… So progress in devotional service means one is becoming perfect. Because he is perfect, everyone is perfect, but he's covered with some dirty thing. Just like gold is covered with some dirty earth. But if you wash the gold, or, by chemical process, if you cleanse, then real gold will come out. Similarly, we are all part and parcel of God. Therefore Godly qualities are there, in every one of us. It is simply covered by these material dirty things. This will be cleansed by this hearing process. The more you hear, the more it becomes cleansed, the more you become fixed up in devotional service. The more you give up your other nonsense habits. Kāma and lobha. Other nonsense habits, they are based on two things: lust and greediness. Kāma-lobha. Lust and greediness. These are two dirty things. So tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye. Ceta. Your heart will be cleansed of these lusty things and greediness. Then you come to the pure modes of goodness. And as soon as you come to the pure platform of goodness… Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye ceta etair anāviddham. Then your heart will not be pierced by these nonsense two, rajo-guṇa and tamo-guṇa. You'll be situated in sattva-guṇa. Sthitaṁ sattve…

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

[SB 1.2.19]

Then you'll see everything clearly and be satisfied. "Oh, this is my position."

So this is the process of the more you become purified, the more you'll be advanced in Kṛṣṇa consciousness. And your advancement in Kṛṣṇa consciousness will be tested, how you are developing good qualities. Officially I'm Kṛṣṇa conscious yogi, but I am still addicted to so many nonsense habits-that means you are not advancing. That is the test. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ [SB 5.18.12]. He hasn't got to learn how to become good. Simply by executing this devotional service, he'll be all good. That is the test.

Thank you very much. (end)

721213BG.AHM

Bhagavad-gītā 7.1

Ahmedabad, December 13, 1972

Prabhupāda:

śrī-bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayam samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

So by the end of the Sixth Chapter, Kṛṣṇa has explained the aṣṭa, aṣṭāṅga-yoga-siddhi. Aṣṭāṅga-yoga-siddhi, that yoginām api sarveṣāṁ mad-gatenāntar-ātmanā [Bg. 6.47]. Always who is thinking of Kṛṣṇa within himself, śraddhāvān, with faith and knowledge, he is first-class yogi. So how this first-class yoga system helps me? Because the other yoga systems, they will disagree, that "Simply by thinking of Kṛṣṇa within one's heart, how one becomes perfect?" That is explained from the Seventh Chapter of Bhagavad-gītā, how simply by understanding Kṛṣṇa, you become well aware of everything, this yoga system. In the Vedas also it is stated, kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you, if you simply understand Kṛṣṇa, then you know everything. Kṛṣṇa is the root of everything. Therefore Kṛṣṇa says, śrī-bhagavān uvāca.

We should always remember that this Bhagavad-gītā is being spoken by the Supreme Personality of Godhead. So no more better authority. And God is speaking about Himself. Otherwise, by speculation you cannot understand God. That is not possible. You have to hear from God Himself about God.

athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ bhagavan-mahimno

na cānya eko 'pi ciraṁ vicinvan

[SB 10.14.29]

"A person who has got little favor," athāpi te deva padāmbu…, "little favor from the lotus feet of Your Lordship, he," jānāti tattvam, "he knows what is tattva, what is the Absolute Truth." Athāpi te deva padāmbuja-dvaya-prasāda-leśānu…, prasāda-leśa: Little favor, not all. Prasāda-leśānugṛhīta eva hi jānāti tattvam, na ca anya ciraṁ vicinvan. Others may go on speculating for years and years. It is not possible to understand. And similarly, in the Brahma-saṁhitā, another Vedic literature, it is said, panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām [Bs. 5.34]. Muni-puṅgavānām, great saintly persons, sages, if they travel for millions of years… Panthās tu koṭi-śata-vatsara. Koṭi, again multiplied by hundreds and hundreds. Vāyor athāpi, on the airplane of air. Not this metal airplane, but actually air airplane or by the airplane of mind. Mind speed, we know. Mind can run within a second many thousands of miles, immediately. Suppose I am sitting here. So I have got my apartment in Los Angeles, ten thousand miles away. I can immediately go… This is called mind-speed. So with the mind speed, with the velocity of air, if one runs on, to find out the Kṛṣṇa planet, or Kṛṣṇa, still, avicintya-tattva, still, it is inconceivable tattva.

panthās tu koṭi-śata-vatsara-sampragamyo

vāyor athāpi manaso muni-puṅgavānām

so 'py asti yat-prapada-sīmny avicintya-tattve

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.34]

Govinda is very, very difficult to understand by mental speculation, philosophical theses. Philosophical theses, speculation, without religion is simply waste of time. And religion without philosophical basis is sentiment. They must be combined together.

So Bhagavad-gītā is that, religion combined with philosophy. If you simply take philosophy, it is dry speculation. No juice. Carvita-carvaṇānām: "Chewing the chewed." There is no benefit. And if you take, simply take religion without basis of philosophy, then it is fanaticism. That's all. So both should be combined. Religion based on philosophy and logic, that is religion. So that combination is Bhagavad-gītā. So here in the Seventh Chapter, beginning, opening chapter, it is said, bhagavān uvāca. You are searching after God. Now here is God Himself speaking. So recognized God by all sages: Vyāsadeva, Nārada, Asita. And later on by Rāmānujācārya, by Śaṅkarācārya, by Madhvācārya, by Viṣṇu Svāmī, by Caitanya Mahāprabhu, and then our Guru Mahārāja. So our method is very simple: evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. So we accept this paramparā system. I may not know what is God, but because my predecessors, ācāryas, confirm it, the "Here is Bhagavān," we accept it. That's all. We save so much trouble by mental speculation. We accept the paramparā system. Therefore… And we get the result. So that is the way.

Now, here, not only the paramparā system… The paramparā system begins from Kṛṣṇa. As Kṛṣṇa says in the Fourth Chapter: imaṁ vivasvate yogaṁ proktavān aham avyayam: [Bg. 4.1] "I spoke first to the sun-god." It is not said, "First." Many times He has said to many predominating deities. But in this era… This is called the age of Vaivasvata Manu. There are fourteen Manus in one day of Brahmā. So Vaivasvata Manu is the eighth Manu. That means we are passing through the midday of this era, manvantara. There is fourteen Manus in one day of Brahmā, and this era is called Vaivasvata Manu, because he is the son of Vivasvān. And that Vivasvān is given reference in the Fourth Chapter: imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. So if you simply calculate the age of Manu it becomes forty millions of years. So Bhagavad-gītā is not a new theses. It is coming from time immemorial. So Kṛṣṇa is the original preceptor. So here Kṛṣṇa again personally speaking. The authority, personally… Out of compassion and friendship, love to Arjuna, He's speaking directly to Arjuna. And Arjuna understood Him: the Supreme Personality of Godhead. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣam [Bg. 10.12]. Puruṣam. Puruṣam means person. He's not imperson. Imperson is the, another feature of the person. Brahmaṇaḥ ahaṁ pratiṣṭhā. Kṛṣṇa says that "The brahmajyoti, impersonal Brahman, that is situated upon Me." Ahaṁ pratiṣṭhā. Just like we are sitting on this platform. This is pratiṣṭhā. Similarly, the brahmajyoti is situated on the person of Kṛṣṇa. The person is the ultimate understanding of the Absolute Truth, not the impersonal feature. That is preliminary understanding or imperfect understanding. There is brahmajyoti. Just like we are experiencing the sunshine. The sunshine is also experience of the sun-god, but it is imperfect understanding. It is not perfect understanding. If you want to understand the sun-god, then you have to penetrate through the sunshine and reach the sun planet. And then, if, if, you are able to see the predominating deity of the sun planet, whose name is Vivasvān… Similarly, the whole material creation is a part of the brahmajyoti. Sarvaṁ khalv idaṁ brahma.

So you have to penetrate… In the Īśopaniṣad, it is said that, requested, it is requesting the, that "You kindly wind up Your brahmajyoti so can, I can see Your face rightly." So ultimately, there is person. Tattva-vastu.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

This is the version of Śrīmad-Bhāgavatam. So Brahman realization is for the persons who are trying to understand the Absolute Truth by philosophical speculation. That is the understanding. Similarly, the localized Paramātmā feature is realized by the yogis. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. And the devotees, they realized directly the Supreme Personality of Godhead, Bhagavān, ṣaḍ-aiśvarya bhagavān, with full richness, full reputation, full strength, full knowledge, full renunciation. This is the meaning of Bhagavān. I have already explained. So that Bhagavān is speaking.

So mayy āsakta-manāḥ pārtha: "Those who have developed attachment for Me, mayy āsakta, only attached to Kṛṣṇa…" That is Kṛṣṇa consciousness, always thinking of Kṛṣṇa. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. This is yoga. It is already explained by the end of the Sixth Chapter. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā [Bg. 6.47]. One who has developed attachment for Kṛṣṇa, he has come to perfection, simply by developing. And this development of attachment is possible by this arcana-vidhi. Just like our, rising early in the morning, offering maṅgalārātrika, then changing the dress, garlanding, dressing, so many things. From morning, four, to, up to night at ten o'clock, there is program. That is real temple worship. Not that the temple is closed whole day and night, and the pūjārī goes for five minutes and bells the bell, again close. No. There is system. Śrī-vigrahārādhana-nitya-nānā-śṛṅgāra-tan-mandira-mār janādau **. So many activities in temple worship. So for the kaniṣṭha-adhikārī, neophytes, those who are serious to become, to awaken his attachment for Kṛṣṇa, they must take to this arcana-mārga. This is called arcana-mārga, temple worship. Everyone can establish a small temple in his house, and he can begin family-wise: himself, his wife, his children. That is wanted. This Kṛṣṇa consciousness movement wants to see that every house has become a temple of Kṛṣṇa. That is our program. Mayy āsakta… Just to increase the attachment for Kṛṣṇa.

That is needed, especially for the gṛhasthas, for the householders… Still in India, there are many respectable families. They are maintaining a small temple. Therefore Kṛṣṇa says, śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate [Bg. 6.41]. Yoga-bhraṣṭa, this yogaṁ yuñjan mad-āśrayaḥ, this bhakti-yoga, one who could not finish the cent percent bhakti-yoga in one life, at least he's guaranteed to have next life as a human being. Because Kṛṣṇa says, śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate. Śucīnām. Śucīnām means first-class brāhmaṇa, Vaiṣṇava. They are called śuci. The śuci, the, just the opposite word is muci. Muci means most nasty habit, and śuci means most cleansed habit. So one poet said that śuci haya muci haya yadi kṛṣṇa tyaje and muci haya śuci haya yadi kṛṣṇa bhaje: "If one becomes Kṛṣṇa conscious, even though he's born in the family of muci, he becomes śuci. And even though one is born in the family of śuci, brāhmaṇa, if he rejects Kṛṣṇa, he becomes muci." So muci haya śuci haya yadi kṛṣṇa bhaje and śuci haya muci haya yadi kṛṣṇa tyaje. This is the…

So the highest perfection of life is to awaken our dormant Kṛṣṇa consciousness. That is the highest perfection of life. Everyone has got Kṛṣṇa consciousness dormant. It is covered by the influence of māyā. By the influence of māyā. That is also stated in the Caitanya-caritāmṛta, that

nitya-siddha kṛṣṇa-prema 'sādhya' kabhu naya

śravaṇādi-śuddha-citte karaye udaya

[Cc. Madhya 22.107]

Nitya-siddha. Kṛṣṇa is the Supreme Personality of Godhead, and we are all part and parcel of Kṛṣṇa. So therefore our relationship with Kṛṣṇa is natural. It is natural. Just like my part and parcel of the finger; so without finger, my body's imperfect. Finger must be… So the existence of finger with this body, it is natural. Similarly, to remain with Kṛṣṇa, that is our natural position, constitutional position. Remain with Kṛṣṇa as cowherd boy, as gopī, as Kṛṣṇa's father, Kṛṣṇa's mother, Kṛṣṇa's servant, Kṛṣṇa's trees, Kṛṣṇa's Yamunā, Kṛṣṇa's flower, Kṛṣṇa's Vṛndāvana land-remain with Kṛṣṇa in any form you like. Śānta dāsya sākhya vātsalya mādhurya. In any mellow, humor, you can remain with Kṛṣṇa. That is our natural position. But when we try to imitate Kṛṣṇa, to become a imitation Kṛṣṇa… Just like there are so many persons, they say, "I am Kṛṣṇa." This is māyā. Immediately… Because we trying to forget Kṛṣṇa, our relationship with Kṛṣṇa, immediately māyā captures.

kṛṣṇa-bahirmukha hañā bhoga vāñchā kare

nikaṭa-stha māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

As soon as we desire to forget Kṛṣṇa, or to rebel against Kṛṣṇa, that "Why I shall serve Kṛṣṇa? I am Kṛṣṇa," immediately māyā is there, side by side. Kṛṣṇa is there. Apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam. When Vyāsadeva, after getting instruction from Nārada, he wanted to write Śrīmad-Bhāgavatam, so he first of all meditated. Bhakti-yogena manasi, apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam [SB 1.7.4]. He saw both Kṛṣṇa and His illusory energy, apāśrayam, on the back side.

So Kṛṣṇa is never influenced by the illusory energy, māyā. We become influenced by the māyā. Kṛṣṇa… Just like cloud. Cloud cannot cover the sun. It is our eyes which are covered by the cloud. We see, we say that "Now the sun is covered by the cloud." No, that is not the fact. Sun is very, very big. Sun cannot be covered by cloud. It is our eyes which are covered by the cloud. Similarly, māyā… We are teeny part and parcel of Kṛṣṇa. Therefore we are covered by māyā. Sometimes, not always. Kṛṣṇa, when we forget Kṛṣṇa…

kṛṣṇa-bahirmukha hañā bhoga vāñchā kare

nikaṭa-stha māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

As soon as we try to forget Kṛṣṇa, immediately māyā is there. Therefore the reversing process, reversing process, if we want to go back again to Kṛṣṇa, then daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. You cannot go back to home, back to Godhead, by your own speculation. That is not possible. Ciraṁ vicinvan. You can go on speculating to become one with God. That is another thing. But if you actually want to know God and see God, then as Kṛṣṇa says, mām eva ye prapadyante māyām etāṁ taranti te: [Bg. 7.14] simply surrender to Kṛṣṇa and māyā will give you no more trouble. You can see Kṛṣṇa. This is the process.

Therefore Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogam. To… This is yoga system. It is called bhakti-yoga. Bhakti-yoga system. So a neophyte devotee should be engaged in temple worship, but if he does not make further improvement, if he sticks to the simply temple worship, then he remains a kaniṣṭha-adhikārī, lower-standard devotee. Lower-standard devotee. But one has to become first-standard devotee; at least, one must… A first-standard devotee is very high position, spiritual position. But at least, we must come to the second standard. The lower standard is

arcāyām eva haraye

pūjāṁ yaḥ śraddhayehate

na tad-bhakteṣu cānyeṣu

sa bhaktaḥ prākṛtaḥ smṛtaḥ

Arcā, this arcā-vigraha, Deity, Kṛṣṇa, arcāyām eva haraye, the Deity of Kṛṣṇa, yaḥ pūjāṁ śraddhayā īhate, with great devotion and according to the rules and regulations, if one performs, that is very nice. But if he does not improve, na tad-bhakteṣu cānyeṣu, he does not become knowable to the devotees and other persons, then he remains a kaniṣṭha-adhikārī. Sa bhaktaḥ prākṛtaḥ. Prākṛta means in the material platform. He does not actually promoted to the spiritual platform if he simply remains. Therefore along with the worship of Kṛṣṇa in the temple, this hearing should be… Śravaṇaṁ kīrtanam [SB 7.5.23]. Just like we are doing. We do not engage only the devotees to the temple worship, but there must be program for hearing Bhagavad-gītā, Śrīmad-Bhāgavatam, the science of God. Otherwise, after sometimes, simply if you ring the bell, after time you'll be disgusted and the whole thing will be lost. As it has become now in India. There was no instruction about Kṛṣṇa consciousness. They simply attached to the temple and belling. And now it is now zero. Devotion is zero.

So two things must go on, parallel. Then if we, two things must go, then you are promoted to the second platform, madhyama-adhikārī. Madhyama-adhikārī means at that time he sees four things:

īśvare tad-adhīneṣu

bāliśeṣu dviṣatsu ca

prema-maitrī-kṛpopekṣā

yaḥ karoti sa madhyamaḥ

Madhyama. Īśvara. By arcana-vidhi, he understands Kṛṣṇa, the Supreme Personality of Godhead, by this process. By the regulative process, by the instruction of the spiritual master, by the regulative principles set up in the bhakti-śāstras, just like Nārada-pañcarātra, Bhakti-rasāmṛta-sindhu. There are many. So at that time, if one comes from the lower platform to the… Of course, we must know that any devotee, either in the lower platform or in the second platform or on the firs platform, they are to be considered as devotees. Not that because one is in the material platform, he's not devotee. He is also devotee. But he has to improve. The improvement means he must know what is Kṛṣṇa. Simply if he remains attached to the temple worship and does not try to understand who is a Kṛṣṇa devotee and how he has to deal with others… Na tad-bhakteṣu cānyeṣu. We have got some duty to others. This is preaching work. This is preaching work. One should not be satisfied simply by worshiping in the temple. Then he'll remain a neophyte. He must become a preacher, Kṛṣṇa consciousness. Then he comes to the second platform.

So when he becomes a preacher he sees four things. He sees God, Kṛṣṇa, Īśvara; tad-adhīna, and the devotees. Tad-adhīna means those who have accepted Kṛṣṇa as the parama-puruṣa. There is another verse in the Śrīmad-Bhāgavata: itthaṁ satāṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena. Dāsyaṁ gatānām, for the bhaktas, Kṛṣṇa is the Supreme Lord, Paradeva.

itthaṁ satāṁ brahma-sukhānubhūtyā

dāsyaṁ gatānāṁ para-daivatena

māyāśritānāṁ nara-dārakeṇa

sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ

[SB 10.12.11]

When Śukadeva Gosvāmī described the cowherd boys playing with Kṛṣṇa… So he is remarking that "These boys who are playing with Kṛṣṇa… Who is this Kṛṣṇa?" Itthaṁ satāṁ brahma-sukhānubhūtyā. Those, those who are impersonalists, those who are attached to the impersonal brahmajyoti, for them, He is the target. He is the target. From Him, the brahmajyoti comes. Itthaṁ satāṁ brahma-sukhānubhūtyā. And dāsyaṁ gatānāṁ para-daivatena: "And those who are devotees, for them, here is the Supreme Lord." Dāsyaṁ gatānāṁ para-daivatena. And māyāśritānāṁ nara-dārakeṇa: "And those who are under the influence of māyā, for them, He's ordinary human child." The same person. Different views. One is seeing that the ultimate target of brahmajyoti, and somebody is seeing that He is the Supreme Lord, and somebody's seeing, "He's ordinary boy." So Kṛṣṇa is visioned under different positions. Under different positions. But He's the Supreme Lord.

So this yoga system, attachment for Kṛṣṇa, begins from the temple worship and ends into mahā-bhāgavata. Mahā-bhāgavata means who simply sees Kṛṣṇa, nothing… Sarvatra haya nija iṣṭa-deva-sphūrti. Sthāvara-jaṅgama dekhe nā dekhe tāra mūrti [Cc. Madhya 8.274]. Similarly, in the Bhagavad-gītā also:

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

[Bg. 5.18]

He does not see anything but Kṛṣṇa. A mahā-bhāgavata, when a tree, when he sees a tree, he does not see the form of the tree, but he sees Kṛṣṇa. That is mahā-bhāgavata. That we should not imitate. That is the highest stage, perfectional stage. But at least, we come to the middle stage. What is that middle stage? To… We must understand what is God, what is Kṛṣṇa. Perfect understanding. And tad-adhīna, and His devotees. Īśvare tad-adhīneṣu bāliśa. Bāliśa means innocent persons. They are un… I mean to… They do not know actually what is God. And dviṣat. Dviṣat means envious. The four classes of men: God, His devotee, innocent person, and envious person, demons. So the person who is promoted to the second stage, he'll deal with these four classes of divisions differently. Īśvara-prema. One should try to learn how to love Kṛṣṇa. Yato bhaktir adhokṣaje [SB 1.2.6]. That is first class. And tad, īśvare tad-adhīneṣu bāliśeṣu dviṣatsu ca, prema, prema, love for Kṛṣṇa, and maitrī, and to make friendship with the devotees. Prema-maitrī. And kṛpā: those who are innocent, one should be merciful. The devotee should be merciful, just to awaken their Kṛṣṇa consciousness. And dviṣatsu ca upekṣāḥ: and those who are envious, they should be rejected. These four classes… To try to love Kṛṣṇa, to make friendship with devotees, and to give some service to the innocent public who does not know what is God, and those who are envious, asuras, they should be rejected. The madhyama-adhikārī should not touch the demons. Because maybe, he may turn again, be demon. Therefore one should be very careful to associate with the demons.

But when one becomes uttama-adhikārī, mahā-bhāgavata, he does not see anyone as demon. He sees, "Everyone is worshiping Kṛṣṇa. I am not worshiping." This is mahā-bhāgavata. Just like Rādhārāṇī. Rādhārāṇī always feels that "I do not know how to love Kṛṣṇa. Oh, he, here is a gopī. How she loves Kṛṣṇa." That is Her… This is called mahā-bhāva. So we should not imitate Rādhārāṇī. Caitanya Mahāprabhu… Just like Caitanya Mahāprabhu, He's the symbol of Rādhārāṇī's mahā-bhāva. He says that "I do not love Kṛṣṇa. I do not know how to love Kṛṣṇa." Then if you, somebody, if somebody says, "Then why You are crying?" "Well, that is a show. I am making a show. I am crying." Then what is the symptom? "The symptom is that if I would have loved Kṛṣṇa, then without Him I have died long, long ago. I should have died. I am living still without Kṛṣṇa; that means I do not love Kṛṣṇa." This is mahā-bhāgavata-bhāva, separation.

āśliṣya vā pāda-ratāṁ pinaṣṭu mām

adarśanān marma-hatāṁ karotu vā

yathā tathā vā vidadhātu lampaṭo

mat-prāṇa-nāthas tu sa eva nāparaḥ

[Cc. Antya 20.47]

[Lord Kṛṣṇa, who is the lover of many devotees (women), may embrace this fully surrendered maidservant or may trample me with His feet, or He may render me brokenhearted by not being present before me for a long duration of time, but still He is nothing less than the Absolute Lord of my heart].

This is mahā-bhāgavata. So mahā-bhāgavata, we should not imitate. But we should not remain also as kaniṣṭha-adhikārī. We must come to the madhyama-adhikārī, middle stage. So these stages will be manifest gradually if we simply try to develop our attachment for Kṛṣṇa.

So this is the beginning: arcā, arcanam. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanam [SB 7.5.23]. Arcanam. Therefore for every gṛhastha… Because gṛhasthas are busy in so many ways, they have no opportunity to preach. But they must take to arcana. Every house, every householder, they must… What is the difficulty? Just like we have got in this platform, Deity of Rādhā-Kṛṣṇa, everyone can install Rādhā-Kṛṣṇa Deity at home and under the instruction of spiritual master and shastric regulations. Then, if we engage ourselves in arcana-vidhi, then automatically, all the anomalies of life will stop. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā [Cc. Madhya 23.14-15]. This arcana-vidhi is one of the items of bhajana, bhajana-kriyā. So anartha-nivṛttiḥ syāt. If every house engages in this arcana-vidhi, so many unwanted things will vanish. You'll have no more interest for seeing cinema or going to the restaurant or smoking biḍi and wasting time by unnecessary talks. So many things. And your life will be perfect. So many nonsense things will go automatically. Anartha-nivṛttiḥ syāt. So therefore to become Kṛṣṇa conscious, every house, everywhere, every person, every human being should adopt this arcana-vidhi. Then at least he will save so many unnecessary… Anartha-nivṛttiḥ syāt. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15].

So Kṛṣṇa says that mayy āsakta-manāḥ pārtha: "My dear Arjuna…" Arjuna is addressed here as "Pārtha," very familial. Because Pārtha, Kṛṣṇa, Arjuna's mother's name was Pṛthā, Kuntī's name. And Pṛthā, Kuntī, happened to be the aunt of Kṛṣṇa. So He's very feelingly, in a familial way, He's addressing, "Pārtha, My dear Arjuna, Pārtha, mayy āsakta-manāḥ, simply by increasing attachment for Me," mayy āsakta, mayy āsakta-manāḥ pārtha yogam… This is yoga. This is perfect yoga. Yoginām api sarve… Mad-āśrayaḥ. "This yoga system should be executed directly under My direction, or under the direction of a representative of Mine." The spiritual master is the representative of Kṛṣṇa. How he becomes representative? What is the test? The test is… Just like anyone can understand, representative. Suppose a business firm's representative is going to canvass for business, what is his business? He will take the interest of the firm, not his personal interest. He will try to secure business for the firm he's working, not for his personal… That is perfect representative. And if he goes, in the name of the firm's representative, and he does his own business, then he's a liar. Similarly, Kṛṣṇa's representative means one who speaks about Kṛṣṇa as Kṛṣṇa speaks. And if he adulterates, he's a liar. He's not representative. He's not representative. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65], and if the representative says, "Just become a devotee of Kṛṣṇa. Just worship Kṛṣṇa. Just offer your obeisances to Kṛṣṇa," he is representative. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], and the representative will say that "You give up all other process. You simply surrender to Kṛṣṇa." He will never say that "I am Kṛṣṇa." He'll never say. He's not representative of Kṛṣṇa. He's a liar. He's not representative.

So to become representative of Kṛṣṇa is not very difficult. Simply one has to become very sincere. That's all. That whatever Kṛṣṇa says, he will say. Just like Arjuna accepted: sarvam etad ṛtaṁ manye yad vadasi keśava [Bg. 10.14]. That is representative. "My dear Keśava, Kṛṣṇa, whatever You are speaking, I accept them all, in toto, without any reformation." That is representative of Kṛṣṇa. Caitanya Mahāprabhu said,

yāre dekha tāre kaha 'kṛṣṇa'-upadeśa

āmāra ājñāya guru hañā tāra' ei deśa

[Cc. Madhya 7.128]

Āmāra ājñāya. One has to carry out the order of God. He is representative. Otherwise liar, misnomer. So therefore Kṛṣṇa says, mad-āśrayaḥ. Mad-āśrayaḥ: "Either under My direction, the direction is there, or My representative's." Mat. Mad-āśrayaḥ means "either under My direction or one who has taken…" [break]

…We have discussed. But gāyatrī-mantra is the beginning of brahminical culture because without attaining the brahminical qualification, nobody can understand Vedic literature. Therefore a brāhmaṇa, initiated, he's given the gāyatrī-mantra. So that is required. [break]

Indian: Hare Kṛṣṇa. Your Divine Grace, in order to understand Śrī Bhagavān Kṛṣṇa, we have to take your help, as you said you have explained what are the words of Kṛṣṇa. And in order to understand yourself we have, or we had to take the help of so many other persons. You speak in English and Sanskrit or Hindi, and at college, and at school, so many teachers taught us Sanskrit, Hindi, and history, geography, because there are so many illustrations in your speech also. Then guru has been defined like this:

ajñāna-timirāndhasya

jñānāñjana-śalākayā

cakṣur unmīlitaṁ yena

tasmai śrī-gurave namaḥ

Ajñāna timirāndhasya. About jñāna, nothing has been said whether it is spiritual jñāna or material jñāna. So in order to understanding you and, through yourself, also Kṛṣṇa, all these so-called gurus, or, I may say, teachers, they have contributed towards understanding or developing Kṛṣṇa consciousness. Now, leaving aside these material teachers I am taking the, taking one spiritual guru who gave me Kṛṣṇa consciousness first and who taught me to worship God, Kṛṣṇa, and to maintain a temple at my own house and to learn the ślokas from Gītā or the Śrīmad-Bhāgavata. And I have learned by rote the grandness of adhyāyas of Bhāgavatam and the Gītā. But you see I could not understand anything. Now, after going through your literatures, complete literatures, now the whole light has come to me, and I have began to understand even that the guru who gave me such Kṛṣṇa consciousness. I don't challenge or question the other findings of their(?) gurus. Just like a boy who absent from class, not attending his class, there is no fault of the guru. Guru has been attending his lectures. But I am truant. I am not attending class. So you see I can't blame that guru. But now I have understood everything from Your Grace, and now that ajñāna has been removed. I have now become more Kṛṣṇa conscious than before. So should I give credit to all those gurus who have helped me to understand? Or should I now select, or should I exercise any choice that I should accept this guru or that guru only? So that doubt should be cleared.

Prabhupāda: Hmmm. Guru is only one. Guru means, as you explained,

ajñāna-timirāndhasya

jñānāñjana-śalākayā

cakṣur unmīlitaṁ yena

tasmai śrī-gurave namaḥ

One who eradicates the ajñāna, andhakāra, darkness. In the darkness, if somebody brings lamp, ajñāna-timirāndhasya jñānāñjana-śalākayā… The jñāna-rūpa, torchlight, he's guru. So maybe of different degrees, but anyone who opens the spiritual eyes, he's guru. So… But in the śāstra it is said, gurur api kāryākāryakam ajānataḥ. If I accept some guru, but if later on it appears that he did not know what is to be done, what is to be not to be done, then Śrīla Jīva Gosvāmī says that such guru: parityāgo vidhīyate. Such guru should be rejected. But it doesn't matter that degree. Actually, if the guru teaches Kṛṣṇa consciousness, then he may be in lesser degree, but he's accepted as guru. There is no question of rejection. Because Kṛṣṇa is actually jñāna. One who teaches Kṛṣṇa as the Supreme Personality of Godhead, "One has to know Kṛṣṇa, one has to surrender to Kṛṣṇa," this kind of teaching is required. And if the guru says that "I am Kṛṣṇa. Everyone is Kṛṣṇa," then, "daridra-kṛṣṇa, daridra-nārāyaṇa," he is not a guru. He's not a guru. He's misguiding. Misguiding. Avaiṣṇavo gurur na syāt. This is the shastric injunction. Ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. A… Generally, a qualified brāhmaṇa becomes guru. That is natural. Brāhmaṇa is the head of the society. So he is… And without becoming brāhmaṇa, nobody can become guru. That is also fact. Because brāhmaṇa means brahma jānātīti brāhmaṇaḥ, one who knows Brahman, Brahman. So guru must be a brāhmaṇa, mean a qualified brāhmaṇa, not born-brāhmaṇa, so-called brāhmaṇa. Qualified brāhmaṇa. So still, brāhmaṇa's qualification, ṣaṭ-karma, paṭhana pāṭhana yajana yājana dāna pratigraha. So śāstra says that ṣaṭ-karma-nipuṇo vipraḥ. If one vipra is quite expert in executing the six kinds of business, and mantra-tantra-viśāradaḥ, and very well known in the Vedic mantras and hymns and everything complete, but if he is avaiṣṇava, if he is not Vaiṣṇava, he does not know viṣṇu-tattva, or kṛṣṇa-tattva, then he cannot become spiritual master. Avaiṣṇavo gurur na syād vaiṣṇavaḥ śva-paco guruḥ. But if a Vaiṣṇava, one who knows viṣṇu-tattva, kṛṣṇa-tattva, even if he's born in the family of śva-paca, the dog-eaters, caṇḍāla, he can be accepted as guru. So the real test is whether the guru is a Vaiṣṇava, whether he know the science of Kṛṣṇa. That is also confirmed by Caitanya Mahāprabhu:

kibā vipra, kibā nyāsī, śūdra kene naya

yei kṛṣṇa-tattva-vettā sei 'guru' haya

[Cc. Madhya 8.128]

A… It doesn't matter what he is, whether he's a sannyāsī or a gṛhastha or a brāhmaṇa or a su…, born in brāhmaṇa family or… It doesn't matter. Yei kṛṣṇa-tattva. Anyone who knows Kṛṣṇa, he can become guru, not others. So that is the statement of the śāstras. Avaiṣṇava cannot become guru.

Indian: In your presence I may declare also attending I have found your system of Kṛṣṇa consciousness the best and very practical. Because I, I am a…

Prabhupāda: Hare Kṛṣṇa. (end)

730113BG.BOM

Bhagavad-gītā 7.1

Bombay, January 13, 1973

Prabhupāda:

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

So today's subject matter is Kṛṣṇa-yoga. Yesterday we discussed some portion of it.

Now, Kṛṣṇa is all-attractive.

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhaga itīṅganā

(Viṣṇu Purāṇa 6.5.47)

Bhagavān. There is definition of Bhagavān. Not that any rascal advertises himself Bhagavān and he becomes Bhagavān. No. Parāśara Muni, father of Vyāsadeva, gave us what we mean by Bhagavān. Bhaga means opulence, and vān means one who possesses opulence. Just like we have our practical experience. Anyone who is very rich, he's attractive. He becomes attractive. Many men go to him for some favor. One who is very influential, he becomes very attractive. One who is very famous, he becomes attractive. One who is very learned, wise, he becomes attractive. One who is very wise, he becomes attractive. And one who is in the renounced order of life Renounced order of life means one who possesses everything but renounces, does not use it for his personal benefit. Just like a person who is very charitably disposed, he gives everything to the public. He's also very attractive.

So these are six kinds of attraction. So Bhagavān means one who is in full possession of all these attractive features, He's Bhagavān. Not any rascal loitering in the street and becomes Bhagavān. No. That is misleading. We do not know what is meant by the word bhagavān; therefore we accept any rascal as Bhagavān. Aiśvaryasya samagrasya. Riches. There are many rich men in Bombay city, but nobody can claim that "I am the possessor of all the riches. All the bank money or any money there is in Bombay, that is my money." Nobody can say. But Kṛṣṇa can say. Aiśvaryasya samagrasya. Samagra riches, not paltry portion of it. Samagra. Aiśvaryasya samagrasya vīryasya. Strength, influence. Vīryasya. Yaśasaḥ, reputation, fame. Just like Kṛṣṇa spoke this Bhagavad-gītā five thousand years ago, but still it is adored all over the world. Not only in India, but all over the world. Bhagavad-gītā is known in any country, irrespective of religion or faith. Everyone, any intelligent man, any scholar, any philosopher reads Bhagavad-gītā. That means Kṛṣṇa is so famous. Everyone knows.

So aiśvaryasya. And when He was present, He showed His riches. Nārada Muni wanted to see how Kṛṣṇa is managing His sixteen thousand wives, 16,108 wives. So when Nārada Muni came, he entered each and every palace. There were 16,108, all marble palaces, bedecked with jewels. There was no need of electricity or light at night, all the palaces were so bedecked with jewels. And the furnitures were made of ivory and gold. Opulences. The gardens were full of pārijāta trees. And, not only that, Nārada Muni saw that Kṛṣṇa was present with each and every wife and He's doing…, He was doing different types of business also. Somewhere He was sitting with His wife, children. Some…, somewhere marriage ceremony was going on of His children. Somebody… So many, all. Not one kind of engagement. So this is called opulence, riches. Not that possessing a few tolās of gold, one becomes God. No. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29], suhṛdam… Kṛṣṇa declares that "I am the supreme enjoyer." Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. "I am the proprietor of the planets." That is richness. Power. So far strength and power is concerned, Kṛṣṇa, when He was three months old, on the lap of His mother, He killed so many demons.

So Bhagavān does… Is not manufactured by some process. Bhagavān is Bhagavān, always Bhagavān. Either He is representing as a child, as a boy or a youth, He never becomes old. That is another feature of Bhagavān. That is another aiśvarya. We want to keep our youthhood by so many ways, but Kṛṣṇa is always young. Bhagavān is always young. Bhagavān never becomes old. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca [Bs. 5.33]. He's the Purāṇa-puruṣam. Purāṇa-puruṣam means the oldest person. Be…, because He's ādyam, beginning of all puruṣas. Puruṣa means the three Puruṣas, Viṣṇu-Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu, Kāraṇodakaśāyī Viṣṇu. They are called Puruṣa. So ādyaṁ puruṣam. He's male, person. He's not imperson. Imperson is only His one bodily feature. So in spite of His being ādyam, ādi-puruṣam, the cause of all causes, cause of Mahā-Viṣṇu, cause of Brahmā, still nava-yauvanaṁ ca, He never becomes old, God never becomes old. That is His opulence. Aiśvaryasya samagrasya vīryasya yaśasaḥ. Yaśasaḥ, I have already explained. He's so famous still. You cannot find in the history of the world, five thousand years ago, who appeared and still famous. You don't find. There is not a single instance within the human history. But Kṛṣṇa, He appeared five thousand years ago, during the Battle of Kurukṣetra, before that, and still He's famous. Not only famous in India, but He's famous all over the world. In each, every language, the "Kṛṣṇa" word is there, dictionary. He's also stated as "Hindu God." But Kṛṣṇa is not Hindu god or Muslim God. He's God. God is neither Hindu nor Muslim nor Christian. God is God. So Kṛṣṇa is Bhagavān. Svayaṁ Bhagavān. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. There are… There may be many Bhagavāns, but Kṛṣṇa is the original Bhagavān.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

So Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. We have to increase our attachment for Kṛṣṇa. So how we can increase our attachment for Kṛṣṇa unless we know Kṛṣṇa, at least something about Him? Just like a girl becomes attached to a young boy when she knows about something about that boy. The more she knows, she becomes attracted. In the Caitanya Mahā…, Caitanya-caritāmṛta, it is said:

siddhānta baliyā citte nā kara alasa

ihā haite kṛṣṇe lāge sudṛḍha mānasa

[Ādi 2.117]

If you want to be attracted by somebody, we must know about him, something. Simply superficial understanding will not do. Just like we feel sometimes inconvenience in preaching about Kṛṣṇa because people here, they think they know everything about Kṛṣṇa; what they'll hear about from the Americans and Europeans? "What you can teach us?" Familiarity breeds contempt. No. Kṛṣṇa is not so easy to know.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

We have to know Kṛṣṇa as He is. So "know" means to hear about Him. Because Kṛṣṇa… We are not directly in contact with Him, Kṛṣṇa, in yoga. Kṛṣṇa-yoga means to know Kṛṣṇa, and then we become attached or make connection with Him. Sambandha. This is called sambandha. We must know what is our relationship with Kṛṣṇa. That relationship is described by Śrī Caitanya Mahāprabhu when He was inquired by Sanātana Gosvāmī, "So what is my position? What I am?" Śrī Caitanya Mahāprabhu said that every living entity is eternal servant of Kṛṣṇa.

This is our relationship. We are eternal servant of Kṛṣṇa. Therefore Kṛṣṇa is asking here: mayy āsakta. We are eternally related with Kṛṣṇa, but now, under the influence of this material energy or illusory, external energy, we have forgotten Kṛṣṇa. Therefore Kṛṣṇa says that "You have to divert your attention, attachment, to Me." Mayy āsakta. Mayi. Kṛṣṇa says mayi. Mayy āsakta. Mayy āsakta-manāḥ. Mind has to be always fixed up in Kṛṣṇa. This yoga has to be practiced. As Mahārāja Ambarīṣa did: sa vai manaḥ kṛṣṇa-padāravindayoḥ [SB 9.4.18]. He always… He was a great emperor. He had many business, political and maintenance of the kingdom. He was always busy, great emperor of the whole world, but still he fixed up his mind always on the lotus feet of Kṛṣṇa. That is called kṛṣṇa-āsakti. Kṛṣṇa-āsakti. Mayi, mayy āsakta-manāḥ. Mind has to be fixed with Kṛṣṇa. The process is very simple. Process is very simple. Everyone, at home, in any condition of life, he can fix up his mind in Kṛṣṇa. Our mind has to be fixed in something, because mind is never vacant. It is always fixed up or attached to some, something. Not for a second our mind is vacant. So this vacancy has to be filled up by the presence of Kṛṣṇa. That is perfect yoga.

In the last chapter… We are speaking from the Seventh Chapter. In the last chapter, Sixth Chapter, Kṛṣṇa said:

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

Yoginām. There are many yogis, many different types of yogis. But the best yogi, the foremost yogi, best of all is he… Who? Yoginām api sarveṣāṁ mad-gatena: "Simply in relationship with Me, thinking of Me." Mad-gatenāntar-ātmanā. Within the core of heart, always thinking of Kṛṣṇa. Mad-gata. Yoga process means to concentrate the mind upon the Supreme Personality of Godhead, generally Lord Viṣṇu. So Lord Viṣṇu and Kṛṣṇa, there is no difference. They are the same. Kṛṣṇa is the original Viṣṇu. So the first-class yogi is he who is always concentrating his mind upon Kṛṣṇa. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā, śraddhāvān. Unless you have got śraddhā, you cannot make any progress. Śraddhā. Śraddhā means faith. Just like you have all came. You have got little faith or more faith. There is faith. Without faith, how you could come here and spare some time for understanding Kṛṣṇa, or hearing about Kṛṣṇa? So this is the beginning, śraddhāvān. Śraddhāvān bhajate yo mām. With faith.

That faith begins… In the Bhagavad-gītā, the Kṛṣṇa is creating that faith, personally. He's speaking about Himself to create your faith. Kṛṣṇa says that "You are searching after the Supreme." Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. Aham ādir hi devānām [Bg 10.2]. So in this way Kṛṣṇa… Not advertising Himself, but He is presenting Himself. Because He comes down to establish real religious system. Yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. Dharma-saṁsthāpanārthāya. He has come. He came to establish real religious principle. Real religious principle means to accept the codes of Kṛṣṇa. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Nobody can create religious principle. A man cannot create. That is not possible. Any religious system which is created by man, that is not religion. Religion means what is created by God. That is religion. Dharmaṁ tu sākṣāt. Sākṣāt mean directly. So this Bhagavad-gītā is real religion, because it is directly spoken by the Supreme Personality of Godhead for the benefit of the whole human society. And Kṛṣṇa says also that "If you have got any other faith, religion. you give it up." Sarva-dharmān parityajya mām ekam [Bg. 18.66]. Only one. God is one; religion is one. The process of religion is one, and the activity, who is in God-relationship, his activity's also one. That is oneness. There cannot be any different activities. Therefore Kṛṣṇa is teaching mayy āsakta-manāḥ.

So how to increase your attachment? We have got attachment in so many other things. We have got attachment for the body, we have got attachment for the family, we have got attachment for the society, country. Or… So many things. But Kṛṣṇa says, mayy āsakta-manāḥ. That is yoga. That is perfect yoga. And to perform that yoga, Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. One has to take shelter of Kṛṣṇa. You cannot practice kṛṣṇa-yoga by taking shelter of anything else. You have to take shelter of Kṛṣṇa. Just like in the Fourth Chapter, Kṛṣṇa says that:

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

[Bg. 4.1]

evaṁ paramparā-prāptam

imaṁ rājarṣayo viduḥ

[Bg. 4.2]

So the beginning is Kṛṣṇa. So Kṛṣṇa, first of all, explained this Bhagavad-gītā to the sun-god. Imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. So their beginning is from Kṛṣṇa. And it was spoken first to the sun-god. The sun-god explained to his son, Manu, Viva…, vivasvate, Vaivasvata Manu.

This is, this age is Vaivasvata Manu age. There are so many things we have to learn, but we are neglecting. In one day of Brahmā, there are fourteen Manus, and each Manu's age is forty-three lakhs of years multiplied by seventy-two. So now it is the age of Vaivasvata Manu. This is the, out of the fourteenth Manu, this is the seventh Manu. It is going on. So this age is called Manu. Manu, the father of the humankind. Manuṣya. There is Manu-saṁhitā, to give direction to the people, how to act, how to live. That is Manu-saṁhitā. So in this way, we have to learn the philosophy of Kṛṣṇa which is directly spoken by Kṛṣṇa, not interpreted by anyone. That is Kṛṣṇa philosophy. If it is interpreted, or misinterpreted by some so-called scholar… We cannot accept them scholar who misdirect people by misinterpretation of Bhagavad-gītā. That is not very good. Otherwise why people are so much misdirected? Because the so-called scholars and philosophers, they have misdirected. They have tried to kill Kṛṣṇa from Bhagavad-gītā and pusḥ forward their own rascal philosophy. So that is not good. We have to learn Bhagavad-gītā directly from Kṛṣṇa. That is mayy āsakta. That is real Bhagavad… Because Kṛṣṇa, Kṛṣṇa says evaṁ paramparā prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. By the paramparā system, all the great kings, rājarṣayaḥ, they understood Bhagavad-gītā. So we have to accept the Bhagavad-gītā by the paramparā system. Not we manufacture our own interpretation. That is not Bhagavad-gītā. That is misusing the Bhagavad-gītā.

So if you want to increase our attachment for Kṛṣṇa, then the śraddhā is the basic principle, faith. "Yes. Kṛṣṇa is the Supreme Personality of Godhead." Even if we don't accept Him… At least everyone accepts Kṛṣṇa, the greatest personality. So that much faith is the beginning of āsakti, attachment for Kṛṣṇa. That little faith. Svalpam apy asya dharmasya trāyate mahato bhayāt. Now you have to increase that faith. That increased faith means, as it is enunciated by Rūpa Gosvāmī, ādau śraddhā. If you have got little faith, to increase the faith, just yourself associate with the devotees. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. Because… Just like if you want to do some business, if you, if you want to increase the volume of business, you have to associate with business…, businessmen of the same line. Just like there are different mercantile associations, sharebroker's association, grain merchant association, oil ship merchant association. So to increase the volume of business, one has to associate with the similar persons. So if you want to increase your faith in Kṛṣṇa, then you have to associate with Kṛṣṇa bhaktas. Associate. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15].

This sādhu means kṛṣṇa-bhakta. Without becoming kṛṣṇa-bhakta, according to Bhagavad-gītā, nobody can become a sādhu. That is also explained in the Bhagavad-gītā. Sādhur eva sa mantavyaḥ [Bg. 9.30]. Who? Bhajate mām ananya-bhāk. Api cet su-durācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ [Bg. 9.30]. He's sādhu. Not that sādhu, simply like me, change the dress or having a long beard or… No. The sādhu means one who's purely devotee of the Lord. He's sādhu. Bhajate mām ananya-bhāk. Without any deviation. One who has taken Kṛṣṇa, the Supreme Lord, as the only worshipable, he's sādhu. Sādhavaḥ sādhu-bhūṣaṇāḥ. Titikṣavaḥ kāruṇikāḥ sādhavaḥ sādhu-bhūṣaṇāḥ. Ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ [SB 3.25.21]. There, these are the definition of sādhu. Sādhu means titikṣava. One who has taken Kṛṣṇa as the Supreme Lord, Kṛṣṇa as the Supreme Person, he has to tolerate so many things-so many criticism, so many tribulations. Just like Prahlāda Mahārāja. Prahlāda Mahārāja had to undergo so much tribulation from the hands of his father because he became a sādhu, kṛṣṇa-bhakta. The only fault was that he was a kṛṣṇa-bhakta. Even the father, the atheistic father, became enemy. He wanted to kill him. You know Prahlāda-caritra. If there is opportunity, we shall speak. It is horrible. Five-years-old boy, because he was chanting Hare Kṛṣṇa, Nārāyaṇa, the father became enemy. Titikṣava. Therefore a sādhu has to become very tolerant.

Haridāsa Ṭhākura. Haridāsa Ṭhākura became a sādhu, a devotee of Kṛṣṇa. He came from Muhammadan community. In those days, the Muhammadan Kazi, magistrate, called him, that "You are Muhammadan and why you are chanting Hare Kṛṣṇa, the Hindu's God's name?" So he very mildly replied: "My dear sir, there are many Hindus, they have also become Muhammadans. So suppose I have become a Hindu. So what is the fault?" Oh, he become very angry, and he was ordered to be caned in seven markets. You see. So there are so many dangers. Although the time has…, is not so much polluted. People are liberated, liberal. Just like I am preaching in the Western countries. So nobody has checked, the government has not checked, because the time is not so cruel. Although in that Western country, Lord Jesus Christ was crucified.

So there is sometimes danger to become kṛṣṇa-bhakta. Therefore people avoid it. At least the criticism is there. Therefore Caitanya Mahāprabhu said that

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

[Cc. Ādi 17.31]

One has to become tolerant like the grass. Tṛṇād api sunīcena. Sunīcena. Just like we are trampling over the grasses. So many people are going on: no protest. Trees-we are cutting trees. We are taking their leaves, their fruits, taking shelter of the trees, when there is sunrise, is very scorching. And still we are cutting. Tolerant. So Caitanya Mahāprabhu has given these two instances: taror api sahiṣṇunā, tṛṇād api sunīcena. And amāninā mānadena. For one's self, for personal self, don't claim any respect, but you give respect to all others. Amāninā mānadena kīrtanīyaḥ sadā hariḥ [Cc. Ādi 17.31]. If you can situate yourself in this position, then you can chant Hare Kṛṣṇa mantra very peacefully. You'll not be disturbed. If you chant, if you begin chanting Hare Kṛṣṇa mantra, then your friends will criticize. It is very easy job, but for the fear of criticism from my friends, "I do not like to chant. I do not like, like to take the beads. I can carry a trans…" What is called? That? "…transistor throughout the whole road, but if I carry one bead, I'll be criticized." So one has to be tolerant. Now these European, American boys, they don't care for any criticism. They have given their so-called hats and coats and they are chanting. They are going on the street, chanting Hare Kṛṣṇa mantra. Not only here-in European, big, big cities, New York, London, Hamburg, Berlin, everywhere. So they don't care for this so-called criticism. They are fixed up. And people are accepting.

So this is called increasing the śraddhā, faith. Ādau, ādau śraddhā. To increase your attachment for Kṛṣṇa, the basic principle is śraddhā, faith. Then the faith is created by reading Bhagavad-gītā. You can understand what is Kṛṣṇa. Then you can have your faith: "Oḥ, here is God." That much. And sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is the beginning of faith, that "Now I must engage myself in the devotional service of Kṛṣṇa." If you decide like that, then your reading of Bhagavad… [break] …you have simply wasted your time. You may write very, so-called scholarly comment, but you have simply wasted your time. If you have not come to the conclusion that "Now I shall engage myself in the service of Kṛṣṇa…" Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. If you do that, that is the beginning of śraddhā. Then other things. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ.

This, this has been explained by Kavirāja Kṛṣṇadāsa Gosvāmī:

śraddhā-śabde viśvāsa kahe sudṛḍha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

[Cc. Madhya 22.62]

This is śraddhā. Śraddhā means śraddhā-śabde… [break] …word means śraddhā-śabde viśvāsa, full faith; sudṛḍha, very firm; niścaya, with conviction. That is śraddhā. Śraddha-śabde viśvāsa kahe sudṛḍha niścaya. What is that viśvāsa? What is that faith? Kṛṣṇe bhakti kaile sarva-karma kṛta haya. "If I devote myself in Kṛṣṇa consciousness, in the service of Kṛṣṇa, all my work will be perfect." This is called śraddhā. If you have got hesitation, that "Some percentage to Kṛṣṇa, some percentage to my family, some percent to my country, some percent to my dog, some percentage…" In this… No. Simply sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That faith, if you can raise yourself to that platform of faith, that is the beginning of faith. Kṛṣṇe bhakti kaile sarva-karma… Sarva-karma kṛta haya.

Kṛṣṇa is Supreme. So by serving the Supreme, you can serve everyone.

yathā taror mūla-niṣecanena

tṛpyanti tat-skandha-bhujopaśākhāḥ

prāṇopahārāc ca yathendriyāṇāṁ

tathaiva sarvārhaṇam acyutejyā

[SB 4.31.14]

This is called… Yathā taror mūla-niṣecanena. If you pour water on the root of the tree, the water reaches to the branches, to the twigs, to the leaves, to the flowers, to the fruits automatically. You simply pour water on the root. That is the system. If you pour water on the every leaf, I think you'll have no time. "Oh, there are millions of leaves. How we can…?" No. Take the root and pour water and it will reach. That is the way. Similarly, if you love your society, your friends, your country, your family, yourself, your dog, everything, if you love Kṛṣṇa, all love will be distributed. But if you don't love Kṛṣṇa, if you simply love this, simply love that, simply that, it will be never be perfect. Therefore the whole world is confused. They do not know where to repose the love. That do not know. Therefore Kṛṣṇa is canvassing: sarva-dharmān parityajya mām ekam [Bg. 18.66]. "Come here! Love Me! Increase your attachment for Me. Everything will be all right." Otherwise it is simply vague. Śrama eva hi kevalam. Simply waste of time.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

It is simply waste of time. The whole world is trying to formulate… The United Nations. How to love the nations, one another. But there is no Kṛṣṇa. Therefore twenty years they are trying to unite the nations, but they are simply becoming disunited, missing the point. They do not know how to unite. If you want to unite the whole human society into one, take to this Kṛṣṇa consciousness. You'll be united politically, socially, religiously, culturally, philosophically, in any way. Because Kṛṣṇa is everything. Ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. Kṛṣṇa is the root. Sarva-kāraṇa-kāraṇam [Bs. 5.1].

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

So take the root and your business will be successful. That is the effect of studying Bhagavad-gītā. Kṛṣṇe bhakti kaile sarva-karma kṛta haya. Simply by engaging yourself in the devotional service of Kṛṣṇa, all our other activities will be perfectly done. This is the secret of success, Kṛṣṇa consciousness. Try to understand this.

śraddhā-śabde viśvāsa kahe sudṛḍha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

[Cc. Madhya 22.62]

This is the whole philosophy. And practical example. Just like if you pour water on the root of the tree, then the water, however that water may be small, but because it is supplied… There are many examples. Just like if you pay your taxes to the government, it is distributed throughout the whole state: to the education department, to the water department, this department, that department. You are utilizing so many things, but you put your tax one place, to the government. It is distributed.

So therefore the yajña system is recommended in the Vedic way of culture to satisfy the Supreme. Viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam. Varṇāśramācāravatā.

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam

[Cc. Madhya 8.58]

Yajña, yajña means to satisfy the Supreme Personality of Godhead. To satisfy. But we do not know… Our culture is meant to… We do not know what is Supreme Personality of Godhead. We do not know what is God. Everything forgotten. If there is, we speak about God, they think that "These people have become crazy. They are, in this modern civilization, talking of God. What is this nonsense?" This is the position. But that is not the fact. God is there. God is there. God is personally canvassing here, Kṛṣṇa. How you can say God is not there? God is there. God must be there. Otherwise, how things are going on? Just like because you are within this body, although you cannot see yourself. We cannot see ourself, where I am in this body. But I am in this body. As soon as I go away from this body, this body's useless. Not even worth farthing. The such nice brain, such nice dress, such nice activity, as soon as I go away, I leave this body… Tathā dehāntara-prāptiḥ [Bg. 2.13]. As I leave this body and accept another body, this body's useless, immediately. Similarly you are seeing the whole cosmic manifestation, the gigantic body of this material world. So there is something, soul. Just like in this body, there is soul. Similarly this gigantic body has got a soul. That is God. How you can deny it?

In śāstra we say:

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.35]

Eko 'py asau racayitum. Just like this body has developed. How it has developed? Because the spirit soul is there. The spirit soul is injected by the semina of the father, and it is put within the womb of the mother. And then the two secretions develops into small body, like a pea, and that develops, gradually. When the development is complete, on the seventh month, the child moves. His sense, consciousness, comes. He's in the dreaming condition then. In the beginning, he's unconscious. Suṣupti. Then dreaming condition. He returns to his consciousness. And then he wants to come out. And then, in due course of time, at the end of ten months, the child comes out. This is the process of bodily construction, material bodily construction. Karmaṇā daiva-netreṇa jantur deha upapattaye [SB 3.31.1]. This is the beginning of body. So a dead child, coming out, does not grow because the soul is not there.

So unless the soul is there… There are so many instances. A very nice, big machine, aeroplane, 747, but if there is no pilot, who will drive it? The machine is worthless unless there is the pilot. Similarly this is also machine, this body. Yantrārūḍhāni māyayā [Bg. 18.61]. Īśvara… [break] …yantra… (end)

730127BG.CAL

Bhagavad-gītā 7.1

Calcutta, January 27, 1973

Prabhupāda: …yathā jñāsyasi tac chṛṇu [Bg. 7.1]. We are reciting from Bhagavad-gītā, Seventh Chapter. The yoga system is called attachment for Kṛṣṇa, or kṛṣṇa-yoga. Yoga means connecting, link, and if we always keep ourself connecting link with Kṛṣṇa, then we become the topmost yogi. There are many kinds of yogis. Generally the yogis, they think of the Supreme Personality of Godhead always within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti 'yaṁ yoginaḥ [SB 12.13.1]. This is the yogis' business. Yogi's business does not mean simply have some gymnastic or bodily exercise and keep the body fit for sense enjoyment. That is not the purpose of yoga. Yoga means connecting. We are now, or we are now disconnected. Or it is not disconnected. We are now forgotten our intimate relationship with God. We cannot be disconnected. That is not possible. Because we are part and parcel of the Supreme Lord, there cannot be disconnection. Just like father and son. The son may go out of home, forget his father and mother for many years, but the connection between the son and the father and the mother is never disconnected. That is not possible. As soon as the son comes home, although the son was absent for many, many years, the father receives him, the mother receives him with affection. And immediately the paternal relationship, affection, immediately established.

This is our position. We are part and parcel of Kṛṣṇa. When I speak "Kṛṣṇa," means God. You know, all. It is not very difficult for Indians. So because we are part and parcel of Kṛṣṇa, there cannot be disconnection. Therefore it is a stage of forgetfulness. Instead of loving Kṛṣṇa, we have expanded our love for so many things. Somebody's loving his body. Somebody's loving his family. Somebody's loving his society, community, nation, or the human society. We are trying to… We must love. There is no escape. I must love somebody, because the propensity's there. So the original love is for Kṛṣṇa. But because we have forgotten Kṛṣṇa, therefore our love is distributed in so many ways. But we are frustrated. We, we are not happy. Neither the person whom we love or the country whom we love or the society which I love, they're also not happy. Because everything is misplaced. Everything is misplaced. Just like if you water on the top of the tree or every leaf, every branch, every twig, you cannot keep the tree very fresh. But if you water on the root of the tree, it keeps fresh, always.

yathā taror mūla-niṣecanena

tṛpyanti tat-skandha-bhujopaśākhāḥ

prāṇopahārāc ca yathendriyāṇāṁ

tathā sarvārhaṇam acyutejyā

[SB 4.31.14]

This is from Śrīmad-Bhāgavatam, instruction given by Nārada Muni to Pracetasas. Those who have read Śrīmad-Bhāgavatam, they know how he was explaining. So this example is very nice. Yathā taror mūla-niṣecanena. If you water on the root of the tree, automatically the trunk, the branches, the twigs, the leaves, the flowers, fruits, everything is refreshed. Another example is also there in the next line: prāṇopahārāc ca yathendriyāṇām. As by supplying food to the stomach all the indriyas, all the senses, become refreshed, energetic, similarly acyutejyā, by loving Kṛṣṇa, Acyuta… Acyuta is another name of Kṛṣṇa. Senayor ubhayor madhye rathaṁ sthāpaya me acyuta [Bg. 1.21]. Kṛṣṇa is addressed as Acyuta. So acyuta-ijyā, by worshiping Kṛṣṇa, by satisfying Kṛṣṇa, you can satisfy everyone. This is the process.

So here, this process is explained by Kṛṣṇa Himself. The śāstra says this is the process. But still Kṛṣṇa is explaining Himself the process. The process is mayy āsakta-manāḥ. One has to increase his attachment for Kṛṣṇa. We have got attachment for so many things. We have to divert the attachment towards Kṛṣṇa. Mayy āsakta-manāḥ pārtha yogam. This is the yogaṁ yuñjan. One has to perform, execute, mad-āśrayaḥ. This yoga can be executed when we take shelter of Kṛṣṇa, mad-āśrayaḥ. Mad-āśrayaḥ means either you take shelter of Kṛṣṇa or one who has taken shelter of Kṛṣṇa. Mad-āśrayaḥ. In two ways you can take it, the meaning. Mad-āśrayaḥ. One who does not know except Kṛṣṇa, he's also mad-āśrayaḥ. And one who has taken shelter of Kṛṣṇa, that is also mad-āśrayaḥ. So one has to become a devotee, or to take shelter of a pure devotee to practice the yoga system. Ādau gurvāśrayam. That is our system. That is our system. That is the Vedic system. The Vedic system is

tad-vijñānārthaṁ sa gurum evābhigacchet

samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

[MU 1.2.12]

So to practice this yoga, any yoga, you have to take shelter of somebody who knows how to practice this yoga. Mad-āśrayaḥ. Then the result will be asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. Then, without any doubt and in complete awareness, you'll understand the process. And in complete awareness of Kṛṣṇa, your life is successful. Simply if you know Kṛṣṇa, if you try to understand Kṛṣṇa, and fortunately if you know Kṛṣṇa, then your life is successful.

What is the success of life? The success of life is that we are wandering throughout the universe.

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja

[Cc. Madhya 19.151]

We are transmigrating from different bodies. Jalajā nava-lakṣāṇi sthāvarā lakṣa viṁśati, kṛmayo rudra-saṅkhyakāḥ. In Padma Purāṇa, the gradual process of evolution is there. This evolution theory put forwarded by Darwin, that is nonsense. Because the Darwin's theory is evolution of this body. In one sense, it is… But it is incomplete. Actually we are getting different types of body according to our association with the different modes of material nature. The material nature is being conducted by three modes: sattva-guṇa, rajo-guṇa, tamo-guṇa. So those who are in the modes of material nature, in the modes of goodness, their body is different. Just like brāhmaṇa. Simply getting the body of brāhmaṇa is not sufficient. One has to learn how to become brāhmaṇa. Satyaṁ śamo damas titikṣā. But there is opportunity. If one is born in a brāhmaṇa family, he has got the opportunity to develop the brāhmaṇa qualities. Similarly, if one is born in the family of a kṣatriya, he gets the opportunity of kṣatriya spirit. Similarly vaiśya. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. But the quality and actual action. Just like a boy is born of a medical practitioner. He has got greater chance of becoming, becoming a medical student, medical practitioner. But simply by getting birth as a son of medical practitioner is not sufficient. He has to take education. So cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Kṛṣṇa does not say "By birth." By acquiring the qualities and action. One must have the brahminical qualities and act as a brāhmaṇa; then he'll be accepted as brāhmaṇa.

So we are transmigrating according to our karma, different forms of life. The reason is kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu [Bg. 13.22]. Kāraṇaṁ guṇa-saṅga, as you are associating with the guṇas, with the material qualities. So one has to increase his attachment for Kṛṣṇa by becoming nirguṇa. Everything is going on under the modes of material nature. Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. That is the instruction. One has to become above the, transcendental to these guṇas. And what is that process? The process is mad-āśraya. When you take shelter of Kṛṣṇa or you take shelter of Kṛṣṇa's pure devotee, then you become transcendental. Sa guṇān samatītyaitān brahma-bhūyāya kalpate. Who? Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate [Bg. 14.26]. So mad-āśraya means, kṛṣṇa-yoga means bhakti-yoga. If you want to learn Kṛṣṇa, if you want to know Kṛṣṇa, then you have to take this process. Mayy āsakta-manāḥ pārtha yogam. And if you practice this yoga, kṛṣṇa-yoga, or bhakti-yoga, then you become the topmost of all yogis. That is also stated in the Sāṅkhya Yoga chapter of Bhagavad-gītā:

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

So you have to keep always Kṛṣṇa within your heart. Kṛṣṇa is already within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna [Bg. 18.61]. He's already there. Simply you have to qualify yourself to see that Kṛṣṇa is here. That is called kṛṣṇa-yoga, or bhakti-yoga. So there are many instances.

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.38]

Those who have developed this mayy āsakta-manāḥ, means to develop your love for Kṛṣṇa. As Caitanya Mahāprabhu said: premā pum-artho mahān. Generally people are attached to four principles of salvation: dharma, artha, kāma, mokṣa [SB 4.8.41, Cc. Ādi 1.90]. But actually you have to go beyond mokṣa. Beyond mokṣa means brahma-jñāna, ahaṁ brahmāsmi: "I'm not this body. I am spirit soul, Brahman." Kṛṣṇa is Paraṁ Brahman, and we are all Brahman, part and parcel of Kṛṣṇa. We are not Paraṁ Brahman. That is not possible. Paraṁ Brahman is Kṛṣṇa. As we'll find in the Tenth Chapter: paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. Kṛṣṇa is addressed as Paraṁ Brahman. Arjuna is never addressed as Paraṁ Brahman. That is the difference between Kṛṣṇa and the living entity. He's para. He's Parameśvara. Īśvaraḥ parama-īśvara, īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. There are two words, ātmā, Paramātmā. Īśvara, Parameśvara. So Kṛṣṇa is para. Brahman, Paraṁ Brahman.

So people are after realization of Brahman, Brahman realization. Brahman realization is not very difficult for a intelligent man, because one can understand that he's Brahman, he's not this body. That is the first instruction in the Bhagavad-gītā: dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ [Bg. 2.13]. Asmin dehe, in this body, there is the proprietor of the body. Idaṁ śarīraṁ kṣetram iti abhidhīyate. This body is kṣetra, is field of activities according to our karma. But the proprietor of the body, the soul, he's Brahman. He's spirit soul. Na hanyate hanyamāne śarīre [Bg. 2.20]. That Brahman, that spirit soul, is never annihilated after the destruction of this body. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre [Bg. 2.20].

So we have to understand this fact. This is the business of human life. Athāto brahma jijñāsā. Everyone should be inquisitive to learn about Brahman, the spirit soul. Not like animals. The animals they have got no inquiry about Brahman. They simply eat, sleep beget some offspring and, in due course of time, die. That is not the business of human being. The business of human being is different. That is advised by Prahlāda Mahārāja:

kaumāra ācaret prājño

dharmān bhāgavatān iha

durlabhaṁ mānuṣaṁ janma

tad apy adhruvam arthadam

[SB 7.6.1]

Prahlāda Mahārāja recommends, kaumāra ācaret prājño dharmān. Children, kaumāra… Kaumāra means from fifth year to the fifteenth year. These ten years, the boys and girls, especially boys, they should be instructed about religion. Now our government is secular. There is no question of teaching the children about religion, dharmān. Because dharmeṇa hīnāḥ paśubhiḥ samānāḥ. If you don't teach your children from the beginning of life about religion, then you are creating so many animals. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. Not only here, everywhere, the whole world, they are, their universities are producing some animals. That's all. Therefore there is so much chaos and confusion all over the world. Varṇa-saṅkara. So if you want to be happy, really, if you want to make your life successful, human life, then you have to take this principle of mayy āsakta manāḥ. You have to increase your attachment for Kṛṣṇa. This is the meaning of Kṛṣṇa consciousness movement. It is not a sectarian religion. It is the fact. Unless the human society takes to this principle of increasing their attachment… We have got… At last, we increase our attachment for dogs and cats.

So attachment is there. Now this attachment has to be employed on Kṛṣṇa. That yoga system, kṛṣṇa-yoga system, is described in this Bhagavad-gītā, Seventh Chapter: mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ, asaṁśayaṁ samagraṁ mām [Bg. 7.1]. Asaṁśayam, "without any doubt." In any other process, you cannot understand what is God in full sense. That is not possible. By speculating process… There are so many speculators, theosophist, theologist, philosopher, Māyāvādī. They are speculating about God by… But that, by that process, by speculative process, you cannot understand God. That is not possible. Panthās tu… It is stated in the Brahma-saṁhitā:

panthās tu koṭi-śata-vatsara-sampragamyo

vāyor athāpi manaso muni-puṅgavānām

so 'py asti yat prapada-sīmny avicintya-tattve…

[Bs. 5.34]

If you want to know Kṛṣṇa or God by the speculative process, not only for one year, two years… Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi. Not mental speculation, but on the aeroplane running on the speed of vāyu, or air, or mind, the speed of mind, still, by traversing many crores of years, you cannot reach. Still it, it remains avicintya, inconceivable. But if you take to the process of this kṛṣṇa-yoga, or bhakti-yoga, then you can become aware of Kṛṣṇa very easily. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. To understand Kṛṣṇa superficially, that is not sufficient. That is also good, but you must have tattvataḥ, what is Kṛṣṇa actually. That knowledge can be achieved-bhaktyā, by this kṛṣṇa-yoga. Otherwise,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

There are so many human beings all over the world, Mostly, they're like animals-without culture. Because, according to our Vedic culture, unless one takes to the institution of varṇa and āśrama, he's not a human being. He's not accepted. So therefore Kṛṣṇa says manuṣyāṇāṁ sahasreṣu. Who is accepting this varṇāśrama? No. Chaotic condition. So in that chaotic condition you cannot understand what is God, what is Kṛṣṇa. Therefore Kṛṣṇa says manuṣyāṇāṁ sahasreṣu. Out of many, many thousands and millions of people, one takes to the scientific institute of varṇāśrama-dharma. That means followers of the Vedas, strictly. Out of these persons who are following the Vedic principles, mostly they're attached to karma-kāṇḍa, ritualistic ceremonies. So out of many millions of persons engaged in ritualistic ceremony, one becomes advanced in knowledge. They are called jñānīs, or speculative philosophers. Not karmīs, but jñānīs. So out of many millions of such jñānīs, one becomes mukta, liberated. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. This is liberated stage. One who is Brahman realized soul, he has nothing to lament or nothing to hanker. Because in the karmī stage we have got two diseases: hankering and lamenting. Whatever you have got, if it is lost, then I lament. "Oh, I got this and that and it is now lost." And whatever we do not possess, we hanker after. So for possessing, we hanker, we work so hard. And when it is lost, we again lament and cry. This is karmī stage. So brahma-bhūtaḥ stage… Jñāna stage means he has no more lamenting or hankering. Prasannātmā. "Oh, I am, ahaṁ brahmāsmi. What I have got to do with this body? My business is to cultivate transcendental knowledge, brahma-jñāna." So in that stage, brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu [Bg. 18.54]. That is the test. He has no lamenting. He has no hankering. And he's equal to everyone. Paṇḍitāḥ sama-darśinaḥ.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

[Bg. 5.18]

He has no distinction. So in this way, when one is situated, then mad-bhaktiṁ labhate parām [Bg. 18.54], then he comes to the devotional platform. And when he comes to the devotional platform, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55], then he's able.

So this Kṛṣṇa yoga is the only process to understand God, or Kṛṣṇa. In the Bhāgavata also it is said: evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ [SB 1.2.20]. One can become jolly by practice of this bhagavad-bhakti-yogataḥ. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ. Kṛṣṇa-tattva-jñānaṁ jāyate, mukta-saṅgasya jāyate. Unless you are liberated, you cannot understand what is God. In the nonliberated condition, you cannot understand what is God or what is Kṛṣṇa. And if you engage yourself in the bhakti-mārga,

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

These are the bhakti processes. Śravaṇam. The first business is hearing. Tad-vijñānārtham. Vijñānārtham. If you want to know some science, you must hear from the authorized person. Similarly our process is to hear from Kṛṣṇa, the most authorized person. Not only our… All the ācāryas. Mostly ācāryas, they advented in your country, South India: Rāmānujācārya, Madhvācārya, Śaṅkarācārya, Viṣṇu Svāmī, all of them. So in your country, in your part of India, they are very fortunate. And they can… Sometimes it is described the Śrīmad-Bhāgavatam is South Indian literature. I think in my Bhagavad-gītā one professor Dimmock, he has given an introduction of this Bhagavad-gītā, and he has mentioned Śrīmad-Bhāgavatam as South Indian literature. Actually it is not. It is Vedic literature. It is meant for everyone. But because from South India, all the ācāryas, especially Vaiṣṇava ācāryas, Rāmānujācārya, Madhvācārya, they distributed the Vaiṣṇava philosophy, people, they understand this Bhā…, Śrīmad-Bhāgavatam is from South India. So anyway it doesn't matter.

So our, this preaching of kṛṣṇa-bhakti, Kṛṣṇa consciousness is meant for everyone. Kṛṣṇa is for everyone. Sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ yāḥ [Bg. 14.4]. Sarva-yoniṣu. Not only He's for human being, but He's for every living entity, sarva-yoniṣu. There are 8,400,000 forms of life-trees, birds, beasts, aquatics, human beings. So many. They're all… Kṛṣṇa claims, ahaṁ bīja-pradaḥ pitā. "The material nature is the mother of all these forms, and I am the bīja, seed-giving father." So Kṛṣṇa is not only for Indians or for the Hindus or for the brāhmaṇas. Not like that. Or for the śūdras. No. Kṛṣṇa is for everyone. That is… Therefore because Kṛṣṇa is for everyone, therefore these Americans, the Europeans, Canadians, Africans, they're taking to Kṛṣṇa. The same thing, as I begun, because our relationship is father and son, how it can be disconnected? One might have forgotten, but as soon as the forgetfulness is removed, immediately understands: "Oh, I am Kṛṣṇa's." That this is Kṛṣṇa consciousness movement. We are trying to invoke the dormant Kṛṣṇa's love in every human being. And this is the duty of the Indians. Caitanya Mahāprabhu prescribed this duty:

bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

Caitanya Mahāprabhu, within these five hundred years, He inaugurated the saṅkīrtana movement, Kṛṣṇa consciousness movement, from Bengal. You know. So His order is… It is not that because Caitanya Mahāprabhu advented Himself in Bengal, He requested the Bengalis. No. He said, especially to the Indians: bhārata-bhūmite haila manuṣya-janma yāra [Cc. Ādi 9.41]. Anyone who has taken birth on the land of Bhāratavarṣa as human being, he should make his life perfect and distribute the knowledge to the others who are in ignorance. Because transcendental knowledge, spiritual knowledge, that is only in India. That is a fact. That is nowhere else. Even one Chinese educationist, he has admitted that "If we want to know what is religion, then we have to approach India." There is no other source.

So my request is that we Indians, we shall take this order of Śrī Caitanya Mahāprabhu very seriously. People are suffering for want of Kṛṣṇa consciousness. There is immense field for preaching this philosophy all over the world. You can see the example, the European and American boys, how they have been attracted, how they are singing in ecstasy. They have taken it seriously. So in India I don't find all our young men are so serious about Kṛṣṇa consciousness movement, but I invite that "Come and join this movement, make your life successful by understanding the Kṛṣṇa philosophy, and try to distribute it all over the world." This is necessity of the present day. It is not sectarian, or crooked philosophy. It is meant for my brother and my sister, not for anyone else. No. It is meant for everyone. And this knowledge can be distributed especially if the Indians take it seriously. They are doing. There are… You'll find many sannyāsīs. The… Indians should have done it. Because Caitanya Mahāprabhu says, bhārata-bhūmite haila man… But because there is scarcity of Indian philanthropists to do this business, so we are pushing on this movement through the Americans. But actually there is no such difference. Actually American or Indian, for Kṛṣṇa consciousness, we have no such distinction. Anyone, everyone is Kṛṣṇa's, and Kṛṣṇa is for everyone.

So this is called sanātana. It cannot be disconnected. Kṛṣṇa is for everyone. Kṛṣṇa came personally to distribute this knowledge.

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham

[Bg. 4.7]

Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām, dharma-saṁsthāpanārthāya [Bg. 4.8]. Kṛṣṇa came to establish what is real religion. Not cheating religion. Cheating religion will not help us. Why I say "cheating religion"? Because it is said in the beginning of Śrīmad-Bhāgavatam, dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2]. Kaitava means cheating. You cannot make people happy by presenting some cheating religion. That is the injunction of Śrīmad-Bhāgavatam. Real religion. What is the real, real religion? Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Dharma means the codes given by God. That is dharma. You cannot make this dharma, that dharma. Dharma is one. God is one. And you have to follow that one principle, how to approach Kṛṣṇa. That is bhakti. So dharma is to approach Kṛṣṇa, and the process is bhakti. And Kṛṣṇa is the Supreme God.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

He's the cause of all causes. This is the shastric injunction. So if you take this movement very seriously, the world will be happy, we'll be happy, personally or socially or economically, politically… That's a fact. Therefore Kṛṣṇa says: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. If we accept Kṛṣṇa, simply Kṛṣṇa, then you understand everything. Asaṁśayam, without any doubt. Samagram, in fullness. Kasmin vijñāte sarvam idaṁ vijñātaṁ bhavati.

So this Kṛṣṇa consciousness movement is very important movement. And we have got many books, you can see. We have got at least twenty books of four hundred pages for explaining Kṛṣṇa. Either you try to understand Kṛṣṇa through these books… Otherwise, you can understand Kṛṣṇa, very simple thing: Hare Kṛṣṇa. Chant Hare Kṛṣṇa mantra and you'll understand.

ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ

śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam

ānandāmbudhi-vardhanaṁ prati-padaṁ pūrṇāmṛtāsvādanaṁ

sarvātma-snapanaṁ paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam

[Cc. Antya 20.12]

So join saṅkīrtana movement. It is very important. Paraṁ vijayate. If you want victory of your life, join this movement. Paraṁ vijayate śrī-kṛṣṇa-saṅ… Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet [SB 12.3.51]. These are the recommendations. So the simple truth is, you be, become Kṛṣṇa conscious, and your life is successful. Not only your life is successful, if you preach in your family, in your society, in your community or internationally, they also become benefited.

So I thank you very much for your giving time. But my only request is that all of you try to chant this Hare Kṛṣṇa mahā-mantra and, if possible, read Kṛṣṇa book, Bhagavad-gītā As It Is. Don't read Bhagavad-gītā where the attempt is to kill Kṛṣṇa. Don't read. Then it will be spoiled. Caitanya Mahāprabhu has said: māyāvādi-bhāṣya śunile haya sarva-nāśa [Cc. Madhya 6.169]. Sarva-nāśa. If you hear the rascal commentary that "Kṛṣṇa means this, Kurukṣetra means this, body means, Pāṇḍava means this," in this way, if you drag some concocted meaning, then you'll never understand what is Bhagavad-gītā. You'll simply spoil your time. Śrama eva hi kevalam [SB 1.2.8]. That is simply wasting time. Read Bhagavad-gītā As It Is. Kṛṣṇa says, "I am the Supreme."

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Kṛṣṇa says that "I am the origin of everything." And in Vedānta says the Brahman, Absolute Truth is that, janmādy asya yataḥ [SB 1.1.1], wherefrom everything is emanating. And here Kṛṣṇa says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. All the ācāryas, they have admitted this. Even Śaṅkarācārya, who is not Vaiṣṇava. Still he accepts: sa bhagavān svayaṁ kṛṣṇa devakī-nandana. He has admitted. So Kṛṣṇa is the Supreme Personality of Godhead. There is no doubt. If you want to know Kṛṣṇa, the Supreme Lord, here is Bhagavad-gītā As It Is. Try to understand, and your life will be successful.

Thank you very much. Hare Kṛṣṇa. (end)

730216BG.SYD

Bhagavad-gītā 7.1

Sydney, February 16, 1973

Prabhupāda:

(mayy āsakta-manaḥ pārtha)

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

This is a verse from Bhagavad-gītā, how to develop Kṛṣṇa consciousness, or God consciousness. The Bhagavad-gītā, most of you have heard about the name of this book. It is very widely read book of knowledge throughout the whole world. Practically in every country there are many editions of Bhagavad-gītā. So the Bhagavad-gītā is the basic principle of our Kṛṣṇa consciousness movement. What we are spreading as Kṛṣṇa consciousness, that is only Bhagavad-gītā. It is not that we have manufactured anything. The Kṛṣṇa consciousness is existing since the creation, but at least for the last five thousand years, when Kṛṣṇa was present on this planet, He personally instructed Kṛṣṇa consciousness, and the instruction is left behind Him, this is Bhagavad-gītā. Unfortunately, this Bhagavad-gītā has been misused in so many ways by the so-called scholars and swamis. The impersonalist class, or atheist class of men, they have interpreted Bhagavad-gītā in their own way. When I was in America in 1966, one American lady asked me to recommend an English edition of Bhagavad-gītā so that she could read it. But honestly I could not recommend any one of them, on account of their whimsical explanation. That gave me impetus to write Bhagavad-gītā As It Is. And this present edition, Bhagavad-gītā As It Is, is now published by Macmillan Company, the biggest publisher in the world. And we are doing very nice. We published this Bhagavad-gītā As It Is in 1968, in small edition. It was selling like anything. The trades manager of Macmillan Company reported that our books are selling more and more; others are reducing. Then recently, in this 1972, we have published this Bhagavad-gītā As It Is, complete edition. And Macmillan Company published fifty thousand copies in others, but it was finished in three months and they are arranging for second edition.

So this Bhagavad-gītā should be read by every individual person to know the science of God. It is a great science. God is not a fiction or an imagination, as people take it. Not always, but in human society, everywhere in civilized human society there is some conception of religion, and the purpose of executing religious faith means to understand God. There is no other purpose of any religion. If in any religion the understanding of God is lacking, that is not first-class religion. So we are preaching not any particular type of religion. Religion is described in the English dictionary as "a kind of faith.'' Actually, religion does not mean. The Sanskrit word dharma, that dharma means characteristic. It is not a kind of faith-characteristic, or occupational duty. Generally it means characteristic. The characteristic is that every living being, whether it is animal or human being or tree or plants or insect… (loud noise from speaker system) (aside:) What is it? Every living being has a particular characteristic that is visible in all kinds of forms of living being. That is service. Everyone is rendering service. Here we have so many ladies and gentlemen present, but every one of us is rendering some service to the superior. That is our position. The animals also, the inferior animals, they are rendering service to the superior animal. The superior animal is eating the inferior animal, jīvo jīvasya jīvanam. Big snake is eating small snake. There is a verse in the Śrīmad-Bhāgavatam, apadāni catuṣ-padām. Those who are two-legged, they are eating the four-legged. And the four-legged animals, they are eating who cannot walk. Apadāni catuṣ-padām. Those who cannot move, just like grass, plants, tree, they cannot move, they are being eaten up by the four-legged animals. And the four-legged animals are being eaten by the two-legged animals, human beings. Just try to understand how the weaker section is serving the stronger section. That is the law of nature. Jīvo jīvasya jīvanam. One living entity is the food or living means for another living entity, by nature's law. So the conclusion is that we must render service to the strong. This is nature's law.

Now that being the position, we all living entities, we are weaker, and the strongest is the Supreme Lord; therefore our business is to render service to the Supreme Lord. We are rendering service to the stronger section, but the strongest of all stronger is the Supreme Lord. Therefore the conclusion is that our normal position is to render service to God. This is the position. We cannot say that "We don't care for God.'' That you cannot say. We are so dependent on God's mercy that we cannot say. Just like today, this evening, when we were coming in this hall, there was heavy rain. So this heavy rain… I am coming from India, and other parts there is drought. There is no rainfall; they are suffering for want of rainfall. But in Australia, especially in Sydney, I see there is good rainfall. So how the distinction can be adjusted? In some places there is no rainfall, but here we have got sufficient rainfall at the present moment. It is God's mercy. You cannot do it. Where there is shortage of rainfall, they cannot bring in rainfall by their scientific advancement of knowledge. That is not possible. You have to depend on God, on the mercy of God. What is this rainfall? This rainfall is an arrangement, taking water from the seas and spread all over the surface of the land. But you cannot do it. The sea water you can spread by pumping or by some other means, but that will not serve your purpose. The sea water must be distilled. It must be made into sweetness. Then such rainfall will give you some effect in producing agricultural production and so many things.

So in every way we are dependent on the Supreme Personality of Godhead. When we speak of Kṛṣṇa, we mean the Supreme Personality of Godhead. So here, Kṛṣṇa is teaching Himself, God is teaching Himself, what is God, what is the science of God. You cannot speculate on the science of God: "God may be like this. God may be like that.'' No. You have to know God from God Himself. Just like you cannot speculate about the position of a very big man. Suppose there is a very big man in your country. If you speculate about him at home, the knowledge is never perfect. It cannot be. Speculative knowledge is never perfect, especially when you imagine something about somebody. That is all humbug; it has no meaning. So God cannot be realized by speculation. But here is a chance wherein God is speaking about Himself, so you can understand what is God. Now in this verse, Bhagavad-gītā, Kṛṣṇa says,

mayy āsakta-manaḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

"My dear Arjuna, if you develop your attachment for Me,'' mayy āsakta… Mayy āsakta, "attachment to Me,'' God is saying. We have got attachment. Every one us has got some attachment, either for this or that. Especially our living condition means to love somebody. That love propensity, that loving propensity is there within me, within you. I want to love you or you want to love me or I want to love somebody, but I want to love; that is my hankering. But because the love is misplaced, therefore we are frustrated. Love is misplaced. The example is given in the śāstra. Just like the tree has to be watered, but if you do know the purpose of watering, where to water, then our business of watering will be misused. You cannot water on the leaves, on the twigs or on the branches. You have to pour water on the root. That is the principle. So our loving propensity, when it will be properly employed, when we try to love or develop our loving propensity for God, or directly when we learn how to love God, then our loving propensity is perfect. Then you can love other things, others also. It is not… Just like watering the root of the tree, you automatically pour water in the other parts of the tree, or supplying foodstuffs in the stomach, you supply foodstuffs to all the parts of the body. Similarly, if you can develop your love for God… That is already there. It is not an artificial thing. In the Caitanya-caritāmṛta it is said that nitya-siddha kṛṣṇa bhakti 'sādhya' kabhu naya (?). Our loving propensity or our love for God is already there in every living being, but it is now covered due to our ignorance, or due to our contamination with this material nature. So simply we have to awaken that love. That is our business. That awakening of love cannot be possible in other living condition than the human being. The human being, the human form of life, is therefore the perfectional stage, how to develop our love for God, or how we can love God. This is the main business of human life. Athāto brahma jijñāsā. The Vedānta-sūtra says that this life is especially meant for developing or inquiring about our love with Kṛṣṇa, or God. This is the only business. Athāto brahma jijñāsā.

So that love for Kṛṣṇa, or God, how you can develop or how you can awaken, that is explained by Kṛṣṇa in this verse. Mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. You have to increase your attachment for Kṛṣṇa, or God. According to Śrīmad-Bhāgavatam, the first-class religion is that which teaches the follower how to love God. This is first-class religion.

sa vai puṁsām paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

If you want actually peace of your mind or yourself, then you must learn how to love God. Because you are hankering to love the Supreme, but because you have no information of the Supreme, you are placing your love to your body, your society, your country, your family, or if you haven't got anything to love, then you get a dog, cat, and you love it. The loving propensity is there. This is the psychology. Now that loving propensity can attain its perfection, and as soon as you reach that perfectional point, you become happy. This is the formula for happiness. Everyone is trying to become happy, peaceful. That peacefulness, that happiness can be attained only when you increase your attachment or love for the Supreme Personality of Godhead. This is the meaning of Kṛṣṇa consciousness movement. We are not teaching any kind of faith. There are many different types of faith, so, but unfortunately, maybe due to the slackness of this movement or religious movement, people have lost all faith in religious movement. Maybe there are many reasons. But it cannot be left aside. You cannot give up. If you want actually peace of the mind, peace of yourself, then you must try to love God. That is the only way. Sa vai puṁsām paro dharmo [SB 1.2.6].

So how to love Kṛṣṇa, or God, that is being instructed by Kṛṣṇa. Mayy āsakta. You have to increase your attachment for Kṛṣṇa. When I speak of Kṛṣṇa, you should take it "God,'' the Supreme Personality of Godhead. The Supreme Personality of Godhead, if Supreme Personality of Godhead has got any suitable name, perfect name… God may have many thousands of names, but the most perfect name which we can give to the Supreme Personality of Godhead is Kṛṣṇa. Kṛṣṇa means "all-attractive.'' God must be all-attractive. It is not that God is attractive for a certain class of men and not attractive for others. You will find the picture of Kṛṣṇa. Here is Kṛṣṇa's picture, and there are many other pictures also. Here is also. He's attractive to the animals, He's attractive to the trees, He's attractive to the flowers, He's attractive to the water, and what to speak of human beings. He's attractive; therefore His name is Kṛṣṇa. Kṛṣṇa means all-attractive. So if any suitable name can be assigned to the Supreme Personality of Godhead, it is Kṛṣṇa. That is the verdict of the Vedic literature. Now Kṛṣṇa says, "If you develop your attachment for Me,'' mayy āsakta-manaḥ pārtha, "My dear Arjuna…'' Mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. It is a yoga, yoga system. You have heard the name of yoga system. There are different kinds of yoga systems, but the foremost and the topmost yoga system is to develop your attachment or constantly being in touch with the Supreme Personality of Godhead. That is first-class yoga. Yoga actually means to make your connection with the Supreme Lord. That is yoga. Yoga means addition, connect. And viyoga… The opposite word is viyoga. Just like addition and subtraction. Similarly, the yoga, and the opposite word is viyoga, or viyoga. Viyoga means when we are detached from God, and yoga means when we are attached to God. This the two different words. So here it is recommended, yogaṁ yuñjan mad-āśrayaḥ. It is another practice of yoga, the topmost yoga. In previous to this verse there is another verse,

yoginām api sarveṣām

mad-gatenāntarātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

That is Sixth Chapter. I am speaking from the Seventh Chapter. This Sixth Chapter of Bhagavad-gītā concludes with this verse, that yoginām api sarveṣām. There are different types of yogis, but the most important yogi, or the topmost yogi, is he. Who? "Who is always thinking of Me,'' Kṛṣṇa says. Who is always thinking of God. He's first-class yogi. Yoginām api sarveṣāṁ mad-gatenāntarātmanā. Yoga means that: always thinking of God. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogina. The yogi's business is that he's always meditating upon the form of the Supreme Personality of Godhead. That is yogi. Mad-gatenāntarātmanā. These are the Vedic version, that dhyānāvasthita. Dhyāna means meditation. Dhyānāvasthita-tad-gatena: just being absorbed in the form of God, Kṛṣṇa. One who is meditating, dhyānāvasthita-tad-gatena manasā,(?) mind is so trained up that mind cannot think of anything else except God, that is perfection of yoga. Mind…, we, our mind cannot be vacant. We must think of something in the mind. Not for a second we can make our mind vacant. That is not possible. So this vacancy, this mind's business-thinking, feeling and willing-when all of them are engaged in the Supreme Personality of Godhead, that is called perfect yoga system, or the topmost yoga system.

Unfortunately, the impersonalists, they have no idea of the form, form of the Lord. Because they're impersonalist, they do not accept any form of the Lord. But there is the form of the Lord. Form of the Lord, there must be. God is accepted as the supreme father. In Christianity also it is accepted, the supreme father. In every religion He's accepted the supreme person, supreme father, supreme master. So how He can be accepted as imperson? From logical point of view… Just like you are a person, your father is a person, his father is also a person, his father is also a person. Go on, even you do not know your topmost forefather, you know it that he was a person. Similarly, the supreme father, the father of all fathers, how He can be imperson? Logically you cannot conclude. He must be a person. And that is the Vedic version also. Brahmeti paramātmeti bhagavān iti śabdyate.

vadanti tat tattva-vidas

tattva yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

The Supreme Absolute Truth is one, but He's realized from different angles of vision. Those who are trying to realize the Supreme Absolute Truth by speculation, they come to the impersonal conclusion. And those who are trying to think Him, think about Him within the heart, dhyānāvasthita… That is the yogic, yogic principle, to think of the Supreme within the heart. He is there within the heart. Both the living entity, individual living entity and God, is sitting within this heart. That's a fact. We have to search it out, catch Him by yogic process. So those who are trying to understand the Absolute Truth by speculative method, they come to the conclusion of impersonalism. And those who are trying to capture the Supreme Personality of Godhead within the heart-yogis, Paramātmā-they understand Kṛṣṇa or God as Paramātmā, the Supersoul. Īśvaraḥ sarva-bhūtānām hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. You will find in the Bhagavad-gītā. Īśvara, the Supreme Personality of Godhead, is sitting in everyone's heart. Not only human beings, even animals, everyone. So that feature is called Paramātmā. But the ultimate feature is bhagavān. Bhagavān means the Supreme Personality of Godhead. Bhaga means opulence. There are six kinds of opulences. So the Supreme Personality of Godhead is the possessor of all the opulences, and He's a person. These are the Vedic versions. Īśvaraḥ paramaḥ kṛṣṇah [Bs. 5.1]. We, we are also, because we are part and parcel of God, we may be called as sample God, sample God. Just like in Christian Bible also it is said that man is made after the form of God. Actually that is a… We have got two legs, two hands, this form-this is after God's form. God has also the same form, like human being. It takes some time to understand. It is a great science.

Anyway, our position is, we learn from Bhagavad-gītā that we have to increase our attachment for God, Kṛṣṇa. mayy āsakta. This is the perfect process of yoga system. And if you simply increase your attachment for Kṛṣṇa, then asaṁśayam, without any doubt, samagram, and in fullness, you can understand what is God. This is Kṛṣṇa consciousness movement. We have got our Kṛṣṇa's form. Just like you see Kṛṣṇa is playing on His flute. Here is also Kṛṣṇa standing with His brother Balarāma. So Kṛṣṇa is sometimes with Rādhārāṇī, so we worship Kṛṣṇa-Rādhā, Rādhā-Kṛṣṇa in our temple. Those who have not seen-we invite all of you to our temple-there is Rādhā-Kṛṣṇa Deity. So this process, Kṛṣṇa consciousness movement, is to teach people how to increase his attachment for Kṛṣṇa. There are many processes. The beginning of the Kṛṣṇa consciousness is śraddhā, a little faith. That is the beginning. Adau śraddhā. Śraddhā means to accept that "This is a nice movement.'' This a nice movement. Just like you have come here with śraddhā, little faith, that "What these people are making in Kṛṣṇa consciousness movement? Let us go and see.'' This is called śraddhā. This is the first thing. So you have to increase this śraddhā. How? Adau śraddhā tataḥ sādhu-saṅga [Cc. Madhya 22.83]. If you want to increase this śraddhā, then you have to make association with the devotees. Just like all these European, American, Canadians, all my devotees, they came first to me when I began this Kṛṣṇa consciousness movement in New York. I was chanting underneath a tree, and these girls and boys, they were coming, so that was śraddhā. Then as they gradually came to me, that is called sādhu-saṅga. Just like anything you want to learn, you must associate with such kind of men. If you want to learn business, there are so many business corporation, association. So sometimes you become member in the stock exchange and other association to learn their business and make progress in their business. Similarly, if you want to increase your love for Kṛṣṇa, or God, you must associate with persons who are interested in this business-devotees. These devotees, they have no other interest. All these boys and girls who are under my direction, they have no other interest, simply Kṛṣṇa. So we have to associate with such persons, Adau śraddhā tato sādhu-saṅga [Cc. Madhya 22.54]. Sādhu-saṅga means to associate with the devotees. Adau śraddhā tato sādhu-saṅga. Sādhu. Sādhu, this word, Sanskrit word, is meant for the devotees, the lover of Kṛṣṇa. That is also explained in the Bhagavad-gītā: sādhur eva sa mantavyaḥ [Bg. 9.30]. Api cet sudurācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ. One who has unflinching faith in Kṛṣṇa, one who is cent percent engaged to render service to Kṛṣṇa, he is called sādhu. Sādhu does not mean a kind of dress or kind of beard. No. Sādhu means a devotee, perfect devotee of Kṛṣṇa. That is a sādhu. Therefore it is recommended, sādhu-saṅga. We have to associate with sādhu, means who have completely dedicated life for Kṛṣṇa's service. That is the injunction in the Bhagavad-gītā. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. This process is very simple. Kṛṣṇa advises Himself how to become a sādhu, how to become a saintly person. That is also. Only follow four principles: man-manā bhava mad-bhakto. You simply think of Kṛṣṇa, man-manā. You just become devotee of Kṛṣṇa, man-manā bhava mad-bhak… Mad-yājī-you simply worship Kṛṣṇa. Man-manā bhava mad-bhak… Māṁ namaskuru-"You offer your obeisances unto Me.'' These four principles. Think of Kṛṣṇa. That thinking of Kṛṣṇa we have introduced. We have not introduced; it is introduced from Vedic literature-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. If you chant these sixteen words, it is not very difficult. Anyone, there is no secrecy. There is no charge for it. We don't say that "I shall give you some secret mantra. You give me some money.'' No. We don't say. We openly chant this Hare Kṛṣṇa mantra. Anyone can chant also. But see the effect of chanting this mantra. That is up to you. If you begin chanting, you'll feel the effect very soon. So this is called man-manāḥ, always thinking of Kṛṣṇa. As soon as one chants Hare Kṛṣṇa, immediately he remembers Kṛṣṇa. He immediately remembers Kṛṣṇa's activities, Kṛṣṇa's pastimes, Kṛṣṇa's form, Kṛṣṇa's quality, Kṛṣṇa's attributes-everything. That is called to absorb the mind in Kṛṣṇa. That means you become immediately the first-class yogi. Yoginām api sarveṣāṁ mad-gatenāntarātmanā [Bg. 6.47]. This is the process.

So these boys and girls who have taken to Kṛṣṇa consciousness movement seriously, they are all first-class yogis because they are always thinking of Kṛṣṇa. Man-manā bhava mad-bhaktaḥ. So adau śraddhā… So if you want to develop Kṛṣṇa consciousness, then you kindly associate with these devotees. We are opening so many centers all over the world-we have already 102 centers-just to give opportunity to all classes of men to associate with devotees and develop your love for God. This is the purpose. And we have no other purpose, these centers are being opened. So I request you, those who are interested in loving God, in Kṛṣṇa consciousness, they will kindly associate with these devotees. Adau śraddhā tato sādhu-saṅga. And these devotees… This is our method. When a man, a gentleman or lady comes to our association, he associates with us for three months, six months, then automatically he desires to be initiated. Adau śraddhā tato sādhu-saṅga atha bhajana-kriyā. Bhajana-kriyā means one becomes anxious. The effect of sādhu-saṅga [Cc. Madhya 22.83] is to become anxious how to execute this devotional service properly. That is called initiation. So they come forward. The president recommends that "This boy or girl is now living with us for so many months, he's interested, he may be initiated.'' Then we initiate. But initiate with some condition. Anartha-nivṛttiḥ syāt. These are the different stages. Initiation means that he must be free from all kinds of sinful activities. These four principles, the pillars of sinful activities, are four in number: illicit sex life, meat-eating, intoxication and gambling. Striya suna panabhi(?). So automatically they give. All these boys and girls who are sitting here, you know that they have given up automatically. They have been able, by association with Kṛṣṇa. It has become very practical and easy thing to give up all these four principles of sinful activities. Because without being pure, you cannot understand the Supreme Pure. God is the Supreme Pure. It is stated in the Bhagavad-gītā, yeṣām anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām. Anyone who is completely free from the reaction of sinful life, yeṣām anta-gatam pāpaṁ janānāṁ puṇya-karmaṇām. Now, how is it possible? If one is simply engaged in pious activities. The most pious activity is to be engaged in Kṛṣṇa consciousness movement. Pure. Then these are the different stages. Adau śraddhā tato sādhu-saṅgo tato bhajana-kriyā atha anartha-nivṛttiḥ syāt. Anartha means things we do not want. Artificially we are practiced to things. Just like meat-eating. Meat-eating, we do not practice it from the beginning of our birth. Just after birth the child, the baby, requires little honey or little milk, not the meat. But afterwards, the parents or the guardians are teaching how to eat meat. This is not our human business. Human teeth is meant for eating fruits and grains. That is scientific. Our teeth is made in that way. So anyway, meat-eating, intoxication, illicit sex, as soon as one takes to Kṛṣṇa consciousness movement, these four pillars of sinful life is immediately broken.

adau śraddhā tataḥ sādhu-

saṅgo tato bhajana-kriyā

tato 'nartha-nivṛttiḥ syāt

tato niṣṭhā (tato rucis)

[Cc. Madhya 23.14-15]

As soon as one becomes free from all sinful activities, he becomes firmly convinced of God consciousness. That is called niṣṭhā. Tato niṣṭhā tato rucis. Then you taste, "Oh, it is so nice, Kṛṣṇa consciousness.'' That tato niṣṭhā.

adau śraddhā tataḥ sādhu-

saṅgo 'tha bhajana-kriyā

tato 'nartha-nivṛttiḥ syāt

tato niṣṭhā tato rucis

athāsaktis (tato bhāvas)

[Cc. Madhya 23.14-15]

Then asakti. That is Kṛṣṇa is recommending there, that asakti means attachment. So this attachment comes after passing over so many different stages of devotional service. So Kṛṣṇa's recommending mayy āsaktaḥ: you have to increase your attachment for Kṛṣṇa, or God. So by practicing this process you come to the stage of asakti, mayy āsakta-manāḥ. Then your mind becomes completely attracted by Kṛṣṇa. Tato bhāvas, then ecstasy. Sādhakānām ayaṁ premnaḥ prādurbhāve bhavet kramaḥ. These are the different stages to develop your love for God, or Kṛṣṇa.

So this is not very difficult; anyone can practice. How it is difficult? These European, American boys, they were never practiced to it, not in their family or by culture. But because Kṛṣṇa consciousness is there in everyone's heart, simply by little practice it comes, it develops. So we request that to make your life successful, this human form of life, you practice this Kṛṣṇa consciousness, or God consciousness. That is the success of life, not to live like animals, simply eating, sleeping, sex intercourse and defense. They are the business of the animals also. If we develop simply in these four principles of animal life, that is not advancement of civilization. The advancement of civilization is tested when a nation or person is interested to inquire about God. That is advancement. Athāto brahma jijñāsā. This is advancement-how a nation or person is advanced to inquire about God or about himself. God and we, we are of the same quality, because it is stated in the Bhagavad-gītā. That's a fact. God is the supreme living being and we are also living being, but He is the head, supreme. That is the description in the Vedas:

nityo nityānāṁ cetanaś cetanānām

eko bahūnāṁ (yo) vidadhāti kāmān

(Kaṭha Upaniṣad 2.2.13)

These are the description in the Vedas, that God means that as we are persons, He is the supreme person. That's all. Just like you are also persons, you are also Australians, and the president of the Australian government, he is also a person. He is not imperson. The government may be imperson, but the head of the government is a person. Similarly, in the universal government there are so many living entities, just like we are. Not only human beings-8,400,000 species of life, all living entities. God is also living entity, but He is the supreme living entity. That is the difference. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). So as we act under the leadership of a supreme person, similarly, if we act, if we live under the leadership of God, that is our perfection of life. This is called yogaṁ yuñjan mad-āśrayaḥ. Mad-āśrayaḥ means "under My direction.'' What is the direction of God? Just become His devotee, just think of Himself, always about Him, just offer Him obeisances. This is the process. It is not very difficult. And if you cannot do anything, simply if you chant the holy name of God. We do not say that you chant the name of Kṛṣṇa. If you have got any name, holy name of God, you can chant that also. But chant. This is the process recommended in this age.

harer nāma harer nāma harer nāma eva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

In this age it is very difficult to develop Kṛṣṇa consciousness, or God consciousness. People are so downfallen. But there is only one method: if you can chant the holy name of God it will help you very quickly. So we do not say that, if you think that Kṛṣṇa name is the Hindu name or Indian name, "Why should I chant that?'' But if you have got any name, actually must be name of God, not a fiction or an idea. Just like I've already explained this "Kṛṣṇa,'' Sanskrit word, means "all-attractive.'' But in the greatest. You say that God is great. Kṛṣṇa means the greatest all-attractive. Unless you become very great, you cannot be attractive. According to our material calculation, if one is very rich, he's attractive. If one is very influential, he's attractive. If one is very wise, he's attractive. If one is very beautiful, he's attractive. In this way, we attract. So God, Kṛṣṇa, has got all the six opulences of attraction; therefore He is called Kṛṣṇa.

So our recommendation is… Not our; it is the recommendation of Sri Caitanya Mahāprabhu, who inaugurated or revitalized this Kṛṣṇa consciousness movement five hundred years ago in Bengal as Lord Caitanya Mahāprabhu. He says, nāmnām akāri bahudhā nija sarva śaktis, tatrārpitā niyamitaḥ smaraṇe na kālaḥ. Nāmnām akāri: the name and person whose name. Because God is absolute, there is no difference between His name and He Himself. Just like in this material calculation, if you want water, simply by chanting "water, water,'' you won't get water. The water substance is different from the name "water.'' But God being absolute, His name, His form, His quality, His entourage, they are all the same, as good as God. So if you associate with any one of them, either God personally or with His name or with His form or with His quality or with His paraphernalia, immediately you become in contact with God. This is the science. This is not fiction; this is science. Because if you accept God as absolute, there cannot be difference between God and His name and His form. So this is science. You'll realize as you make progress. You'll realize. Just like these boys, they're chanting Hare Kṛṣṇa mantra, they are realizing; otherwise I've not bribed them. They're mad after Hare Kṛṣṇa mantra. It is not due to my bribing them. They're actually realizing that they are in touch with Kṛṣṇa. So anyone can do that. Caitanya Mahāprabhu says, therefore, that there are many thousands of names of God. Although we say that the only perfect name is Kṛṣṇa, but if you think, "No, we have got another name,'' that's all right. But it must be the name of God. It must be full with the conception of God. If you have got, you can chant that name also. There is no hindrance. Nāmnām akāri. Because every name being identical with God, every name of God is as powerful as God. As powerful, because identical. Identical; therefore every name has got the same power and potency as the Supreme Person, God, has got. Nāmnām akāri bahudhā nija sarva śaktis. Nija sarva śaktis: all potencies are there. Tatrārpitā. There is, it is already endowed with all the potencies.

So Caitanya Mahāprabhu says, etādṛśī tava kṛpā bhagavān mamāpi durdaivam īdṛśam ihājani nānurāgaḥ: "My dear Lord, You have sent in age Your name, which is full of potency, as much potencies as You have got. Still, I am so unfortunate that I cannot chant even Your holy names.'' It is so nice. You haven't got to do anything, simply try to chant the holy name of God. Then gradually everything will evolve within you, because within you everything is there. Simply you have to accept the process and everything will come out. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. Our misunderstanding is due to dirty things within our hearts. So first benefit of chanting Hare Kṛṣṇa mahā-mantra will be that all the dirty things within your hearts will be cleansed. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanaṁ. And immediately you'll be relieved from the blazing fire of this material existence. This material existence is compared with a blazing forest fire. Forest fire means… Nobody goes to set fire in the forest, but it takes places automatically. Similarly, in this material world, however peacefully you want to live, without God consciousness, you cannot live peacefully. It is not possible. Forget it. Therefore, if you think of Kṛṣṇa or God always, immediately you'll be free from the conflagration of the blazing fire of this material existence. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanaṁ. And as soon as this blazing fire of material existence is extinguished, immediately you come to the platform of blissfulness. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanaṁ śreyaḥ-kairava-candrikā [Cc. Antya 20.12]. Then that blissfulness will increase one after another, one after another. Just like the comparison has been given just like the moon. The after the dark moon, the moon comes out just like a line, and then it increases, increases, and one night it becomes full. Similarly, as your heart becomes cleansed of the material dirty things, your real form, sat-cit-ānanda vigrahaḥ, eternity, blissful life of knowledge, becomes visible, just like the moon is visible. And one day you'll come to the full pleasure, full moon night, and that is your sarvātmā snapanam. And at that time you'll enjoy your life like anything. That is our highest perfection of life. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. The only method is chanting this holy name of God, Kṛṣṇa.

So because Lord Caitanya Mahāprabhu chanted these sixteen names-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-therefore we also follow the footprints of Lord Caitanya Mahāprabhu. We are also chanting the same Hare Kṛṣṇa mahā-mantra, and we shall request you also. There is no expenditure, there is no loss on your part, but if there is any gain, why don't you try it? That is our request. Chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is the process for increasing your attachment for God and Kṛṣṇa. And as you increase your love… That is our real constitutional position, to love God. We are loving also, in this fallen state, but not God, all non-God or some pseudo God. But when we come to the real stage of loving God, then at that time our life becomes perfect, and it is said in the Brahma-saṁhitā, premāñjana cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. When you develop your love of God, Kṛṣṇa, then you see God every moment, every step. Santaḥ sadaiva. Sadaiva means always. If you say, "Can you show me God?'' there is no need of showing God. You qualify yourself, and God will be visible in every step of your life. Then your life will be successful.

Thank you very much. Hare Kṛṣṇa. [break] … God, he's (indistinct).

Devotee: Jaya! (audience laughs)

Prabhupāda: So one can believe in himself, that's all.

[break] …the rainy season. Why the rainy season is there? Can you answer why the rainy season is there? Why it is raining? These are periodical changes. Just like there is summer season, winter season, rainy season. Similarly, this material world is subjected to the seasons or changes. It is called jagat. Jagat means which is changing. But we do not like this changing because we are eternal. We have been put into this condition, changing condition; therefore we are not happy. So this Kṛṣṇa consciousness movement means to get ourselves out of this changing condition to the eternal condition. It is very, I mean to say, what is called, intelligent question: Why there is Kali-yuga? Kali-yuga means these ages are change. Just like the same way, as there is summer season; after summer season, there is rainy season; after rainy season there is winter season. Similarly, there are four yuga, namely Satya-yuga, Tretā-yuga, Dvāpara-yuga and Kali-yuga. Satya-yuga means perfect age. Then Tretā-yuga-one-fourth less of perfection. Then Dvāpara-yuga-three-fourth, er, half less; and then Kali-yuga-three-fourths less. Three-fourths bad elements and one-fourth good elements, and that is also very rare. But if you, if we take to Kṛṣṇa consciousness, we become transcendental. We have nothing to do with these seasonal changes of Kali-yuga. That is recommended. Kalau. Kalau nāsty eva nāsty eva nāsty eva gatir anyathā. If we take to Kṛṣṇa consciousness, then we are not affected by the bad effects of Kali-yuga. That is recommended. [break] Kali-yuga is disagreement and fight. This is called Kali-yuga. Here, at the present moment, in this age, everyone disagrees with other, and they fight. Therefore it is called Kali-yuga.

Guest: Do you believe the (indistinct) father of Jesus Christ?

Devotee: He wants to know if Kṛṣṇa is above Jesus Christ.

Prabhupāda: Yes, because Jesus Christ says that he's son of God, and Kṛṣṇa says He's God. Therefore, He's father of Jesus Christ.

Devotee: Any other questions? [break]

Prabhupāda: There is no difference between father and son. Just like there is no difference between you and your father. To become son is not bad, or to become father is not good or bad. Father and son relationship is very affectionate, so there is no difference between father… (end)

730908BG.STO

Bhagavad-gītā 7.1

Upsala University

Stockholm, September 8, 1973

Prabhupāda:

…yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Śrī bhagavān uvāca. Bhagavān means the Supreme Being. That is also dictionary word. In the… I consulted the Oxford Dictionary, "God." God means "the Supreme Being." And the Supreme means… That is also stated in the dictionary, "The greatest authority." So God means the greatest authority, supreme, Supreme Being. We have got little idea of supreme. Suppose when you go to work in our office, the proprietor of the establishment or the managing director of the establishment, he's called the supreme. We have got experience of the Supreme Court. In India, we have got Supreme Court. If there is any judgment which is not accepted by the litigant, he can go to the Supreme Court. And in the judgment given in the Supreme is final. No more any appeal. That is final. Supreme means that, final.

So bhagavān uvāca. Bhagavān means the Supreme Being. We are all beings. We are also living entities. Similarly, Bhagavān, or God, He's also a living entity. As living entity, we are the same. But He's the supreme living entity. No more greater than Him. Here, we can distinguish. I am here. You may be greater than me. Another person may be greater than you. Another person may be greater than him. In this way, you go on searching, greater, greater, greater, greater, and when you come to a person, nobody is greater than him, that is God. Nowadays, it has become a fashions, so many gods. Especially, they come to your country, Western country. But God cannot be plural number. God is always singular number, one. If God is plural number, then that is not God. That plural-number God may be the living entities. We are living entities, and God is also living entity, but the supreme living entity. That is the difference. It is Vedic statement.

nityo nityānāṁ cetanaś cetanānām

eko yo bahūnāṁ vidadhāti kāmān

(Kaṭha Upaniṣad 2.2.13)

Description of God. He's nitya. Nitya means eternal. And we living entities, we are also eternal. Na hanyate hanyamāne śarīre [Bg. 2.20]. We, at the present moment, in the material condition, we are changing body. That change of body is called death. Actually, the living entity within the body, he has no death. Na jāyate na mriyate vā kadācit. This description we have got in the Vedic literature. So God is also nitya, eternal. We are also eternal. God is also cognizant, and we are also cognizant. We have got knowledge, and God has got knowledge. The difference is that I have got knowledge limited within this limit of this body. I have no knowledge what is going on in your body; neither you know what is going on in my body. Therefore, we are individuals. But God is, although individual, He's spread everywhere. That is God.

Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. God is within this universe, within yourself, within myself, within the atom. Aṇḍāntara-stha-paramāṇu… Paramāṇu means atom. He's within the atom also. But I, you, we are limited within this body. We are limited. I cannot say that I understand what is going in your body, pains and pleasure. That I cannot say. But I can understand pains and pleasure of my body. So the quality is the same. God has knowledge. You, you, me, we have got knowledge. But our knowledge is limited. God's knowledge is unlimited. But knowledge is there, cognizant. Therefore the Vedas says nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the supreme eternal amongst all other eternals. He's the supreme cognizant amongst all other cognizants. This is the difference.

So Bhagavān means the supreme opulent. Bhaga means opulence. Just like riches, reputation, strength, beauty, knowledge, renunciation. These are called opulences. So every one of us has got little opulences. I have got also little money. You have got also little money. But I cannot claim, neither you can claim that you are the proprietor of all the riches of the world or the universe. That you cannot claim. Nobody can claim. But God can claim. That is the difference. God can claim. As He claims… We understand from the Bhagavad-gītā:

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

God says that "I am the enjoyer of everything." We are acting in this material world to enjoy something. We are working day and night to get some fruit of our labor and enjoy it. Everyone, either he's doing business or he's a professional man or he's a worker or anything he is, he's working very hard, day and night, to enjoy something. So… But we cannot claim that we can enjoy everything in this world. Although we have got the desire, but limited power to enjoy. The unlimited enjoyer is Kṛṣṇa, the Supreme Personality of Godhead. Just like we want to enjoy life, family life. We marry one wife. Or, in some countries, more than one wife-two, three, four. But when Kṛṣṇa married, He married 16,108. So… And sixteen thousand wives were given sixteen thousand palaces. And each wife got ten children. And Kṛṣṇa also expanded Himself into 16,108. That is God. For us, it is very difficult to maintain even one wife at the present moment. This is the difference. Just try to understand what is the meaning of this word bhagavān. Bhaga means opulence. This is one of the opulences, richness. When Kṛṣṇa was present on this planet, He was so rich that He could maintain sixteen thousand queens in sixteen thousand very costly palaces, made of marble, the furnitures made of ivory, and the beds were made of silk, and each and every room was decorated, bedecked with jewels, glittering jewels, so that at night there was no need of electricity or lamp. These descriptions are there in the Śrīmad-Bhāgavatam of Kṛṣṇa's palace, Kṛṣṇa's sixteen thousand wives, Kṛṣṇa's expansion into sixteen thousand forms. This is Bhagavān. Bhagavān means unlimitedly potential. That is Bhagavān.

So here in this chapter, we are trying to understand what is Bhagavān. This Kṛṣṇa consciousness movement means to try to understand what is Bhagavān, the Supreme Personality of Godhead. This is our endeavor. It is very difficult to understand Bhagavān, but there is process, you can understand God, or Bhagavān. That process is being described by the Supreme Lord Himself, Bhagavān. Bhagavān uvāca. What is that process?

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

"My dear Arjuna, now I shall explain to you. You hear with attention." Tac chṛṇu. What is that? Mayy āsakta-manāḥ pārtha. "You have to increase your attachment for Me." Mayy āsakta. Mayi āsakta. Mayi means "unto Me," and āsakti means "attachment." Mayy āsakta-manāḥ. Mind has to be trained up in such a way that you increase your attachment for God, or Kṛṣṇa.

When we speak of Kṛṣṇa, you understand "God." Kṛṣṇa is one of the names of God. There are many millions of names, of which "Kṛṣṇa" is the chief. Because this word, Kṛṣṇa, means all attractive, because He's fully opulent. Just like if, in this material world, if one man is very rich, he's attractive. He draws attention of the people in general. If he's very powerful, he draws attention. If he's very reputed, famous, he draws attention. If he's very wise, learned, he draws attention. But Kṛṣṇa has got all these things in fullness. Therefore, He draws attention of everyone. Therefore His name is Kṛṣṇa. This "Kṛṣṇa" means all-attractive. He has got all the attractive features. Therefore He's called Kṛṣṇa. So Kṛṣṇa says: "Just try to increase your attachment for Me. Practice this." It is not difficult. Just like we have got attachment for something here in this material world. Somebody's attached to do business, somebody's attached to woman, somebody's attached to man, somebody's attached to riches, somebody's attached to art, somebody's attached to… So many things. There are many subject matters of attachment. So attachment we have got. That we cannot deny. Everyone. We have got some attachment for something. That attachment should be transferred for Kṛṣṇa. That is called Kṛṣṇa consciousness. We are attached to something with consciousness, not blindly. So we have got the consciousness. When we turn our attachment, or train ourself to increase our attachment for Kṛṣṇa, that is called bhakti-yogam. Bhakti-yogam. You have heard the name of yoga. Yoga means connecting link. So if you practice this bhakti-yoga, then, gradually, you increase your attachment for Kṛṣṇa. That is the… It is stated also in the Bhagavad-gītā: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. "If you practice bhakti-yoga, that is called bhaktyā, then you can understand Me. Not otherwise."

There are different types of yoga system, bhakti-yoga, jñāna-yoga, karma-yoga, haṭha-yoga, dhyāna-yoga. So many yogas. But the bhakti-yoga is the supermost. That is stated in the last chapter. I am reading before you the Seventh Chapter. At the end of the Sixth Chapter, Kṛṣṇa says:

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

Yoginām api sarveṣām. One who practices yoga system, he's called yogi. So Kṛṣṇa says, yoginām api sarveṣām: "Of all the yogis…" I have already stated. There are different kinds of yogis. "Of all the yogis…" Yoginām api sarveṣām. Sarveṣām means "of all yogis." Mad-gatenāntar-ātmanā: "One who is thinking of Me within himself." We can think of Kṛṣṇa. We have Kṛṣṇa's form. Kṛṣṇa Deity, we worship. So if we engage ourself in the worship of the Deity, the form of Kṛṣṇa, which is nondifferent from Kṛṣṇa, or, in the absence of Deity, if we chant the holy name of Kṛṣṇa, that is also Kṛṣṇa. Abhinnatvān nāma-nāminoḥ [Cc. Madhya 17.133]. Kṛṣṇa is Absolute. Therefore, there is no difference between Him and His name. There is no difference between Him and His form. There is no difference between Him and His picture. There is no difference between Him and His topics. Anything about Kṛṣṇa is Kṛṣṇa. This is called absolute knowledge. So either you chant the Kṛṣṇa's name or you worship Kṛṣṇa's form-everything is Kṛṣṇa.

So there are different forms of devotional service.

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

You just hear about Kṛṣṇa. That hearing is also Kṛṣṇa. Just like just now we are trying to hear about Kṛṣṇa. So that hearing is also Kṛṣṇa. These boys and girls, they are chanting. That chanting is also Kṛṣṇa. Śravaṇaṁ kīrtanam. Then smaraṇam. When you chant of Kṛṣṇa, if you remember the picture of Kṛṣṇa, that is also Kṛṣṇa. Or you see the picture of Kṛṣṇa. That is also Kṛṣṇa. You see the Deity of Kṛṣṇa. That is Kṛṣṇa. You learn something about Kṛṣṇa. That is also Kṛṣṇa. So anyway,

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

Any of the nine items, if you accept, you immediately contact Kṛṣṇa. Either you accept all the nine items or eight or seven or six or five or four or three or two, at least one, if you rigidly take and… Suppose this chanting. It does not cost anything. We are chanting all over the world. Anyone can chant by hearing us. It does not cost you. And if you chant, there is no loss on your part. So… But if you do, then immediately you contact Kṛṣṇa. That is the benefit. Immediately. Because Kṛṣṇa's name and Kṛṣṇa is non…

Abhinnatvān nāma-nāminoḥ [Cc. Madhya 17.133]. These are the descriptions of the Vedic literature. Abhinnatvān nāma-nāminoḥ. Nāma cintāmaṇiḥ kṛṣṇaḥ. Kṛṣṇa's name is cintāmaṇi. Cintāmaṇi means spiritual. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu [Bs. 5.29]. These are the Vedic descriptions. Where Kṛṣṇa lives, the place is described: cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam [Bs. 5.29]. So nāma, the holy name of Kṛṣṇa, is also cintāmaṇi, spiritual. Nāma cintāmaṇiḥ kṛṣṇaḥ. He is the same Kṛṣṇa, person. Nāma cintāmaṇiḥ kṛṣṇaś caitanya [Cc. Madhya 17.133]. Caitanya means not dead, but living entity. You can get the same benefit by chanting name as you get personally talking with Kṛṣṇa. That is also possible. But this will be gradually realized. Nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ. Rasa-vigraha means the pleasure, reservoir of all pleasure. As, as you chant the name of Hare Kṛṣṇa, so gradually you relish some transcendental pleasure. Just like these boys and girls, while chanting, they're dancing in joyfulness. Nobody could follow them. But they are not crazy fellows, that they're chanting. Actually, they're getting some pleasure, transcendental pleasure. Therefore they're dancing. It is not that the dog-dance. No. It is really spiritual dance, the soul's dance. So… Therefore, He's called rasa-vigraha, reservoir of all pleasure.

Nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ pūrṇaḥ [Cc. Madhya 17.133]. Complete. Not that one percent less than Kṛṣṇa. No. Cent percent Kṛṣṇa. Complete. Pūrṇa. Pūrṇa means complete. Pūrṇaḥ śuddhaḥ. Śuddha means purified. There is contamination in the material world. Material, any name you chant, because it is materially contaminated, you cannot continue it for very long. This is another experience. But this chanting of Hare Kṛṣṇa mantra, if you go on chanting for twenty-four hours, you'll never feel fatigued. That is the test. You go on chanting. These boys can chant twenty-four hours, without eating anything, without drinking water. It is so nice. Because it is complete, spiritual, śuddha. Śuddha means pure. Not materially contaminated. Material pleasure, any pleasure… The highest pleasure in the material world is sex. But you cannot enjoy it twenty-four hours. That is not possible. You can enjoy it for few minutes. That's all. Even if you are forced to enjoy, you'll reject it: "No, no more." That is material. But spiritual means there is no end. You can enjoy perpetually, twenty-four hours. That is spiritual enjoyment. Brahma-saukhyam anantam [SB 5.5.1]. Anantam. Anantam means unending.

So in order to enjoy this spiritual pleasure, you have to practice some tapasya, austerity. Because you are spiritual, every one of us, spiritual. Ahaṁ brahmāsmi. We are not this material body. We change. It is for certain years. Again we change: another body, another body. This changing of body is going on because we are seeking material pleasure. So God is giving us different types of body for enjoying different types of material pleasure. But if we want to enjoy spiritual pleasure, then you do not require to change body. That is the mission of Kṛṣṇa consciousness. That every one of you want pleasure, but that pleasure, in the material world, you cannot enjoy perpetually. But if you purify yourself of this material contamination, if you do not accept this material body again, and you remain in your spiritual body, then you enjoy transcendental bliss eternally.

So this human form of life is meant for that purpose. Lower than the human form of life, cats and dogs, they cannot understand what is spiritual pleasure. That is not possible. But in the human form of life you can understand what is spirit and what is matter and what is spiritual pleasure and what is material pleasure. This distinction we can make. That much consciousness is developed in the human form of life. But if we misuse this developed consciousness for material pleasures, then we are missing the opportunity. This is Kṛṣṇa consciousness movement. Our Kṛṣṇa consciousness movement is that you have got this human form of body. Don't miss the opportunity. That you can, if you properly utilize, if you train yourself, you can be transferred to the platform of eternal, spiritual bliss. This is Kṛṣṇa consciousness movement.

So here Kṛṣṇa is teaching, Himself, how you can become Kṛṣṇa conscious. The first item, He says: mayy āsakta-manāḥ pārtha. "My dear Arjuna, if you increase your attachment for Me, that is the beginning." And that is the end. That is beginning, and that is end. It is not that beginning is something… Spiritual means it is nothing beginning, nothing end. The beginning and the end, the same thing. If you increase your attachment for Kṛṣṇa… Because, at the present moment, in our material conditional life, we have no attachment for Kṛṣṇa. We have got attachment for non-Kṛṣṇa. So you have to transfer that attachment to Kṛṣṇa. Attachment is there; simply you have to transfer the object of attachment. So here it is said: mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. This is yoga. This is meditation. If you are fond of meditation, then you meditate upon Kṛṣṇa, on the form of Kṛṣṇa, playing flute, bluish color, having a peacock on His head. The description is there. Barhāvataṁsam asitāmbuda-sundarāṅgam.

veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ

barhāvataṁsam asitāmbuda-sundarāṅgam

kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.30]

Veṇuṁ kvaṇantam. Kṛṣṇa is, you'll see, Kṛṣṇa's picture, always a flute in His hand. Always joyful. Because He's the Supreme Lord, there is nothing moroseness. Always joyful. That is the symptom of spiritual life. You'll see Kṛṣṇa always smiling, always playing on His flute. As you see in this material world also, somebody, he has got a flute and he's playing, enjoying. So this is imitation. That enjoyment will not last. But Kṛṣṇa's flute-playing is eternal. He's enjoying eternally. Veṇuṁ kvaṇantam aravinda-dalāyatākṣam [Bs. 5.30]. And His eyes are just like lotus petals. Very beautiful. Veṇuṁ kvaṇantam aravinda-dalāyatākṣam, barhāvataṁsam asitāmbuda-su… Barhāvataṁsam, a peacock feather, He's very fond of a peacock feather. So that is on His head. Barhāvataṁsam asitāmbuda-sundarāṅgam. Very beautiful body like new, blackish cloud. But very beautiful. Blackish cloud. Asitāmbuda-sundarāṅgam. Kandarpa-koṭi-kamanīya. But, although he's blackish, He is more beautiful than millions and trillions of Cupids. Kandarpa… Therefore, He's all-beautiful.

veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ

barhāvataṁsam asitāmbuda-sundarāṅgam

kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.30]

Viśeṣa-śobham. Specifically beautiful. Viśeṣa-śobhaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi.

So this Deity, description of Kṛṣṇa, is there in the temple, in the book. So if you always simply think of this beautiful form of Kṛṣṇa, that is called perfect meditation. If you simply think of. That is very easy. If you… We are always attracted by beautiful things. So Kṛṣṇa is the most beautiful. So if you meditate upon Kṛṣṇa, then your meditation becomes very easy and perfect. Because Kṛṣṇa has said that yoginām api sarveṣāṁ mad-gatenāntar-ātmanā [Bg. 6.47]. "Of all the yogis, one who is thinking of Me within himself," mad-gatenāntar-ātmanā śraddhāvān, "with devotion and faith," bhajate yo mām, "engaged in devotional…," sa me yukta…, "he's the first-class yogi." So you can become a first-class yogi at home without any expenditure, without any loss. But you come, become the greatest yogi and achieve the result. Kṛṣṇa consciousness movement is so nice. And we are distributing this system of yoga… We don't charge anything. We are not business man, that we give you something and charge something. Of course, when we give you book, we take, because we have to pay to the printers, to the press man. That is another thing. So far our words are concerned, our service is concerned, we don't charge anything. That is not our movement. That is free.

So Kṛṣṇa says mayy āsakta-manāḥ pārtha. In this way, you can begin your attachment for Kṛṣṇa. Mayy āsakta-manāḥ pārtha yogam… This is yoga. To increase attachment for Kṛṣṇa is the first-class yoga system. But how it can be done? Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. You have to take shelter of Kṛṣṇa or His representative. Āśraya. Āśraya means to take shelter. You cannot practice this yoga separately. You have to take shelter of Kṛṣṇa or His devotee. That is called mad-āśraya. Or mad-āśraya means "one who has taken shelter of Me." One may say that "How can I take shelter of Kṛṣṇa? Kṛṣṇa is not here present." He's present everywhere. It is a question of realization. Then you can take shelter of His representative. Mad-āśraya. Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac… [Bg. 7.1]. Asaṁśayam, "without any doubt," samagram, "in complete," yathā, "as," jñāsyasi, "you can understand," tac chṛṇu, "you hear from Me." Kṛṣṇa is describing Himself, how you can increase your attachment for Kṛṣṇa.

This will be very elaborately described. We have no time to read now, but one or two verses I can speak before you. Just like Kṛṣṇa says: raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ [Bg. 7.8]. Raso 'ham. Rasa means the taste, or the attractive taste. Just like when you eat sweetmeat or any, any eatables, there is some nice taste for which you eat. Or you drink water. You are thirsty; you want water. But there is a good taste in the water. Otherwise, how you quench your thirst? There is taste. Everyone knows. So Kṛṣṇa says, raso 'ham apsu kaunteya: "Any liquid thing, the taste, which attracts you, that is I am." Even you are a drunkard, you are fond of tasting wine, I should recommend that you simply think that "This taste of wine is Kṛṣṇa." That will make a yogi of you. That will make you the greatest yogi. If you simply think this, that "I am tasting wine. Oh, very nice taste. This is Kṛṣṇa." Is there any loss if you think like that? This is Kṛṣṇa consciousness. Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ: [Bg. 7.8] "I am the shining of the sun and the moon." Now, every day, morning, you see the sun shining. So as soon as you see the sun shining, if you think of Kṛṣṇa: "Oh, this sun shining is Kṛṣṇa," you become a yogi. You become a yogi. At night also, as soon as you see the moonshine, so immediately, if you think, "This moon shining is Kṛṣṇa…"

So you can become Kṛṣṇa conscious in any circumstances. There is no limitation, that "You have to become Kṛṣṇa conscious under this condition, that condition." The condition will be enunciated later on. First of all, try to become Kṛṣṇa…, that you, at least, you drink water and so many times in a day, you just try to think that the taste of the water is Kṛṣṇa. That is the beginning of your Kṛṣṇa yoga system. And then, if you chant Hare Kṛṣṇa mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, then you'll become, gradually, the greatest yogi without becoming very learned scholar, without becoming Vedantist, without becoming religionist or… Simply by this process you try to practice, and your life will be perfect.

Thank you very much. Hare Kṛṣṇa. (end)

740427BG.HYD

Bhagavad-gītā 7.1

Hyderabad, April 27, 1974

Pradyumna: (leads chanting, etc.) Translation: "Now hear, O son of Pṛthā, Arjuna, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt."

Prabhupāda:

śrī-bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

In the human society, it is a prerogative to know God. In the animal society, there is no such question. The human society is meant for understanding what is God. That is the privilege of human being. We come to this form of human being after many, many births. There are 8,400,000 species of life, beginning from water. Then on the land… In the water there are nine lakhs species of life, different aquatics. So in the beginning of creation the whole planet was merged into water. That is also scientifically… Modern science. And from śāstras also, we understand, pralaya-payodhi-jale dhṛtavān asi vedam, keśava dhṛta-mīna-śarīra jaya jagadīśa hare **. So in the beginning there was water. So there must be living entities because living entities are everywhere-in the water, in the air, on the land, within the land, within the water, everywhere. Therefore the living entities are called sarva-ga. Sarva-ga means the living entity can go anywhere. As we are now trying to go to the moon planet, so we may go or not go, but there are living entities in all the planets, in different positions. There are innumerable planets and innumerable universes also. And beyond this material world, there is another nature. Paras tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt sanātanaḥ [Bg. 8.20]. That nature is permanent.

This material nature is not permanent. It is bhūtvā bhūtvā pralīyate [Bg. 8.19]. Everything here, in the material world, everything comes into existence, takes birth, janma, then stays for sometimes, grows the body, then produces some by-products, then dwindles, and then finished. This is the material nature. Just like your body, my body, it has taken birth at a certain date, it is growing, and it is producing some children, by-products. Then, as we are growing old, then one day the body will be finished. This is the material nature. Either you take it personally, individually, your body, or this gigantic body of the universe, in whichever way you may take it, the nature is bhūtvā bhūtvā pralīyate [Bg. 8.19]. Here the material nature is you take your birth or appearance and again disappear and again appear. This is the instruction of spiritual life. The spirit soul is there, but it is not getting a permanent settlement. This is material world. Tathā dehāntara-prāptiḥ [Bg. 2.13]. As the body is changing, there are so many children, they will also become old like me. But the spirit soul is there. In the presence of mother, although the body is changing, the mother knows that "My son is there." Although from babyhood the son has grown to boyhood, the body, original body, child's body, baby's body, is not existing, the mother knows that "My boy is there."

So this is commonsense understanding. People do not understand it, very nice common sense, that the body is changing but the soul is there. Exactly the same example: the mother knows that "My boy, my child, although he has changed body, now he has grown-up, say, fifty years old, but my child he is. He is my child." Where is the difficulty to understand? Anyone can understand. But people do not believe in the transmigration of the soul. Yasyātma-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13]. This kind of education, what is the value? The real knowledge begins when we understand that we are not this body, material body. I am different from body.

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

This is our position. Then, when we understand that "I am not this body, I am spirit soul," ahaṁ brahmāsmi, then real knowledge begins. Otherwise, so long we are in the bodily concept of life, we are animals. Because animal cannot think that the animal is not the body.

So first education should be given to the students that he is not this body, he is spirit soul. And because he is spirit soul, he has got a different business than to maintain this body. Maintenance of the body, that is being done by the cats and dogs also. They also take care of the body very nicely. They fight, struggle for existence to… They fight to keep the body fit. The tiger also, he fights. He secures his eatables by fighting. Similarly, this struggle for existence to get things for eating, sleeping, mating and defending, that is current in the animal society also. So śāstra says, therefore, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1]. Śāstra says, ayaṁ deha, this body, human body… Nāyaṁ deho nṛloke, deha-bhājāṁ nṛloke. Nṛloke means in the human society. The animals… Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1]. Viḍ-bhujām means an stool-eater animal, stool-eater animal, hogs. You know. Although it is not very easily found in the cities, in our Indian villages, there are so many stool-eater hogs loitering in the street, in the village. The only business is "Where to find out stool?" This is the business. Whole day and night they are working, to find out stool. So if human being is educated to find out his eatables… Of course, the hog's eatables are the stool. They like it very much, very palatable thing. Similarly, we also, for some palatable things, we also work day and night. But śāstra says, na ayaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate. Why this human society should be trained up to work so hard simply for eating, sleeping, mating and defending? This is not good.

Then what is it meant for, human life? Tapa. Tapasya. Tapo divyaṁ yena śuddhyet sattvam [SB 5.5.1]. The human life's business is to accept tapasya, voluntarily accepting some inconvenience of life. That is called tapasya. Tapa means some trouble. Just like to become brahmacārī, it is tapasya. Just like we are prescribing this formula: "No illicit sex, no intoxication, no meat-eating, no gambling." People want to do it. People want illicit sex. The whole city is full of pictures, simply how to indulge in illicit sex. Then meat-eating-big, big signboard-and intoxication, wine shops. They want it. That is the natural propensity. Loke vyavāyāmiṣa-madya-sevā nityā hi jantor na hi tatra codanā. You do not require to encourage them in these things. They have got natural tendency. That is material world-to enjoy unrestricted sex life, to eat meat, fish eggs, āmiṣa… Āmiṣa-madya-sevā. Āmiṣa means eat meat, fish, eggs. These are āmiṣa. And vegetarian means nirāmiṣa. So āmiṣa-madya-sevā. Madhya means intoxication. Either wine or cigarette, biḍi or gāñjā, bhāṅg, teas, coffees, they are all intoxication. So āmiṣa-madya-sevā and vyavāya. Vyavāya means sex life. You do not require to educate them. In the school, college, the boys and girls are not, I mean, given lesson… Of course now, I think, they are now giving lesson also. But naturally, without any lesson, they know how to do it. Similarly, without an education, one can take to intoxication. So these things are natural. But when we try to stop these material instincts, that is called tapasya, tapasya.

So human life is not to be carried away by the so-called natural instinct. Natural instinct, material life… There are two kinds of natural instinct. So long we are in the bodily concept of life, there are different natural instincts, and when we come to the platform of spiritual understanding, that natural instinct is different. That is real natural instinct. So that natural instinct, spiritual natural instinct, can be attained by tapasya. Tapo divyam [SB 5.5.1]. That is the instruction of Ṛṣabhadeva. Now, people may say that "Why we should undergo this tapasya, austerities? If we want to enjoy life, why we shall voluntarily give up this and undergo austerities?" No, there is reason. Tapo divyaṁ yena śuddhyet sattvaṁ yasmād brahma-saukhyaṁ tv anantam [SB 5.5.1]. It is very reasonable. You have to undergo tapasya, voluntarily restraint. That is called tapasya. So why? Yena śuddhyet sattvam. Your existence will be purified. "What is the wrong in my existence?" That we cannot understand; that is called illusion. There are so many wrong things. Always we are in miserable condition. The summary miserable condition is, as described in the Bhagavad-gītā, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. That is intelligence, that "I am now put under… Although I have solved all my problems…" But Kṛṣṇa says in the Bhagavad-gītā, "You have solved all your problems by your so-called scientific advancement; that is all right. But where is your solution of janma-mṛtyu-jarā-vyādhi, repetition of birth, death, old age and disease? Where is your solution?"

This is very intelligent question. Kṛṣṇa says therefore that "You have solved all the problems of miserable condition of life. That is all right. But you should always keep in front these problems, prominently: janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānu…" Janma, the tribulations of janma, to live within the womb of the mother, everyone, we have suffered, but we have forgotten. Similarly, we are awaiting another suffering at the time of death. That is also suffering. Janma-mṛtyu. Then, when we take birth, we get old. That is also suffering. And we suffer from diseases. But as we are spirit soul… That is described in the Bhagavad-gītā. Na hanyate hanyamāne śarīre [Bg. 2.20]. The spirit soul does not die after the annihilation of this body. That is our position. We are accepting different types of bodies, but we are eternal, part and parcel of the Supreme. Not only eternal, full of knowledge and blissful. This is our position. But at the present moment, because we have got this body, it is no very pleasurable condition. It is miserable condition. There are adhyātmika, adhibhautika, adhidaivika miseries, and always we are under. That we cannot understand. We are thinking that "Things go on like this. Don't bother about these things. Go on. Eat, drink, be merry and enjoy." That means we are living very foolishly. Although the problems are there… I do not wish to die; the death is there. I do not wish to be within the womb of my mother, but I am forced to take a body within the womb of my mother. Then when I get the body, I come out, I am subjected to so many tribulation on account of this body, old age, disease and so many.

So actually, this is the problem of living entities. That knowledge can be acquired in the human form of life and it can be solved, not that simply we get the knowledge, but it can be solved. So therefore, real business of human life, to understand oneself, that is called self-realization, brahma-bhūta [SB 4.30.20], and find out the remedy and act accordingly. That is the mission of human life. Not like to dance like cats and dogs with a nice dress. That is not human life. This is the subject matter of Bhagavad-gītā, our whole Vedic instruction. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. This is God consciousness, Kṛṣṇa consciousness, or self-realization. Self-realization means either you see yourself or see the Supreme Lord, either way. But without seeing the Supreme Lord, you cannot see yourself. Just like without seeing the sun in the darkness… Just like it is now night. There is no sun. So I cannot see also. In darkness I cannot see also myself. But when there is sun in the morning, I can see the sun and I can see myself also. This is the theory. So if we want to understand ourselves rightly, that "I am spirit soul," ahaṁ brahmāsmi, then we must take to Kṛṣṇa consciousness.

So how one can take to Kṛṣṇa consciousness, that is being described by Kṛṣṇa in the Seventh Chapter of Bhagavad-gītā. The first verse is,

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Because we have to see God. Just like I told you, if you see the sun, then automatically you see everything. You see yourself, you see your neighbor, you see the city, you see the house, you see… Everything you can see when there is sunlight. Similarly, if you can see God, then you can see everything. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you can understand what is God, then you understand everything. Then why don't you take this process to understand God? That is the prerogative of human life, to understand God. Why you deny the existence of God? How you can deny? You cannot deny. There is a controller, supreme controller. That we have to accept. We are not free. We are being controlled. However we are trying to become independent of any controller, that is not possible. Prakṛteḥ… You are under the control of the prakṛti.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Rascals and fools, they are thinking that "We are independent." They are completely under the grip of the material nature. Every one of you know. We want to do something; we don't want excessive heat. Why there is excessive heat so that we have to manufacture this fan and air condition, so many things? This is simply struggle against the control of the material nature. This is a fact. And we have to accept this. You cannot deny it. That is described:

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Those who are fools and rascals, they are thinking, "We are independent." You are not independent. Under the prakṛti, under the nature. And what is the prakṛti? Prakṛti is the agent, or agency, of Kṛṣṇa. That is also explained in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: [Bg. 9.10] "Under My control." Prakṛti is controlling you or me, and prakṛti is being controlled by Kṛṣṇa. Therefore Kṛṣṇa is the supreme controller. That is accepted in the Vedic literature, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Kṛṣṇa is controller-we are surprised. How? I am also a human being, and Kṛṣṇa is also a historical person, human being. How He is controller of the whole material nature? That is answered, sac-cid-ānanda-vigraha. Although He comes as a person, but He is not a person like us. He is sac-cid-ānanda-vigraha [Bs. 5.1]. That we can understand, study.

What is that sac-cid-ānanda-vigraha? Sat means eternal, cit means full of knowledge, and ānanda means blissfulness. But so far my body is concerned, your body is concerned, they are not sac-cid-ānanda-vigraha. My body, your body, will not exist. Therefore it is asat. It is not sat. My body, your body is full of ignorance. Therefore, it is not cit. It is acit. And my body, your body is not at all pleasing. There are so many troubles. Therefore it is not ānanda. Therefore Kṛṣṇa's body is different from us. Therefore He is controller. We think, "If Kṛṣṇa has got a body, then He must have a body like us." Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. "These mūḍhas, rascals, because I appear before them to give them the lesson about God, what is God, these rascals think of Me as one of them." This is rascaldom. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam, paraṁ bhāvam ajānantaḥ [Bg. 9.11]. That sac-cid-ānanda-vigraha [Bs. 5.1] can control the whole material nature-that they do not know. Paraṁ bhāvam ajānantaḥ.

So therefore it is our duty to understand Kṛṣṇa. What is the difficulty? Kṛṣṇa is personally…, God is personally explaining Himself, what He is, and if we accept that, then where is the difficulty to understand God? Why you are making so much research work to find out God? God is canvassing at your door, "Here I am. You try to understand Me. Here I am explaining Myself." "No, no, no. We shall find out God somewhere else." This is called mūḍha. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Narādhama means not even ordinary knowledge of a human being. Lowest of the mankind. We are searching out what is God, and God is canvassing here. We do not accept. Therefore narādhama. Why? Māyayāpahṛta-jñānāḥ, because their knowledge has been taken away by the illusory energy. But one who is, whose knowledge has not been taken away… Just like Arjuna. Arjuna was personally instructed by Kṛṣṇa, and how he accepts Kṛṣṇa? He accepts Kṛṣṇa:

paraṁ brahma paraṁ dhāma

pavitraṁ paramaṁ bhavān

puruṣaṁ śāśvataṁ divyaṁ

ādi-devam ajaṁ vibhum

[Bg. 10.12]

"O Kṛṣṇa, You are Parabrahman." Parabrahman. The word… There are two words: Parabrahman and Brahman. Ahaṁ brahmāsmi, that does not mean ahaṁ parabrahmāsmi. Ahaṁ brahmāsmi: I am also spirit soul, but not the Supreme. Parabrahman is Kṛṣṇa. I am also īśvara. Īśvara means controller. You are also īśvara. Just like in this school, the teacher is īśvara in his class. He is controlling some students. I am controlling my disciples. I am also īśvara. So everyone can be īśvara. There is no… Everyone can be god. But we are using the word "Godhead." Just like there are some clerks and there is head clerk, similarly, we are all gods. The Māyāvādī philosophy, they say, "Everyone is God." That's all right. But you are not the head God. Head, there… If there is god, there are so many gods, there must be one head God. That is our natural experience. Anywhere you go, there are so many people, but there is some leader, head. I had some talks with one Russian professor, Professor Kotovsky in Moscow. So we had very long talks. At last I asked him, "Mr. Kotovsky…" I forget to…, "comrade." (laughter). But I said, "mister." (laughs) "So where is the difference between your philosophy and my philosophy, or our philosophy? You have to accept one leader, head, and we also accept one head. Then where is the difference between communism and other ism?" So he was stopped. He appreciated very much. "The difference is that you have accepted Lenin as your head and we have accepted Kṛṣṇa as our head."

So there is no difference of the philosophy. You have to accept. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). That is the Vedic instruction. What is meaning of God? God means the head of the living entities. What is the difficulty to understand it? Nityo nityānāṁ cetanaś cetanānām. Nitya means eternal. We are also eternal. And God is also eternal. So what is the difference? So qualitatively we are one. Because God is eternal, I am also eternal. I am now somehow or other in diseased condition, that I have to change my body. But God does not change His body. Sambhavāmy ātma-māyayā [Bg. 4.6]. He says, ātma-māyayā: "By My own will-power. I am not forced." Just like according to my karma, I have been forced to accept this material body, certain type of body. I cannot dictate. As I am creating another body by my karma, so the karma, by… Prakṛteḥ kriyamāṇāni [Bg. 3.27]. Another place. So why the living entities are getting different types of bodies? That is also answered: kāraṇam, the reason is guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu. Kāraṇam, the cause, is the material nature.

The material nature is divided into three modes: sattva-guṇa, tamo-guṇa, rajo-guṇa. So to become within the material nature, under the control of the material nature, means to accept one of these guṇas, sattva-guṇa, rajo-guṇa, tamo-guṇa. So if you accept this sattva-guṇa, the brahminical qualification, satyaṁ śamo damas titikṣā ārjavaṁ kṣāntiḥ, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam… [Bg. 18.42]. If you associate with the brahminical qualifications, then you get nicer body. Ūrdhvaṁ gacchanti sattva-sthāḥ [Bg. 14.18]. Those who are associating with the sad-guṇa, they are also described. Sad-guṇa means satyaṁ śamo damas titikṣā ārjavaṁ kṣāntiḥ, jñānaṁ vijñānam āstikyaṁ brahma-karma… This is brahma-karma. So tapasya means come to the brahma-karma, not to the śūdra-karma. Kāraṇaṁ guṇa-saṅgo 'sya [Bg. 13.22]. Don't associate with the śūdra qualifications. Now, what is the śūdra qualification? Paricaryātmakaṁ kāryaṁ śūdra-karma svabhāva-jam [Bg. 18.44]. You are highly educated, but your desire is how to get a service. Paricarya… I am highly educated, but unless I render service to somebody else like a dog, I am not recognized. This is called śūdra-karma. Why a brāhmaṇa, kṣatriya, vaiśya should search after service? Therefore in this Kali-yuga it is said, kalau śūdraḥ sambhavaḥ: "Kalau, in this Kali-yuga, everyone is almost śūdras." There is lack of brāhmaṇa. There is lack of kṣatriya and vaiśya.

So in Bhagavad-gītā we'll find all the solutions of the human problems, all the solutions. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Unless you divide the whole human society into four divisions, the brāhmaṇa, kṣatriya, vaiśya and śūdra… You must have to divide. You cannot say "classless society." That is useless society. Classless society means useless society. There must be an intelligent high class, ideal class of men to see the "Here is human civilization." That is brāhmaṇa. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma… [Bg. 4.13]. Unless people see the ideal men, how they will follow? Yad yad ācarati śreṣṭhaḥ, lokas tad anuvartate [Bg. 3.21]. The brāhmaṇa is compared with the brain of the body. Unless there is brain, what is the use of these hands and legs? If one's brain is cracked, madman, he cannot do anything. So at the present moment, because there is scarcity of brahminical qualified men in the whole human society… It is not meant… Brāhmaṇa is not meant for simply for India of Hindus. For the whole human society. Kṛṣṇa never says that the cātur-varṇyaṁ mayā sṛṣṭam [Bg. 4.13] is meant for India, or for Hindus, or for a class of men. For whole human society, there must be a very ideal intellectual man, so that people will follow. Brain, brain of the society. That is the teachings of Bhagavad-gītā. You cannot say that "We can do without brain." Suppose from your body if the brain is cut off, your head is cut off, then you are finished. What the hands and legs will do if there is brain, if there is no brain? So at the present moment there is scarcity of brain in the whole human society. Therefore, it is in the chaotic condition. So there is need, as it is stated in the Bhagavad-gītā. The human society, the whole human civilization, must be reformed in this way, that there are intellectual class of men, naturally. There are first-class intellectual class of men, second-class intellectual, third-class, fourth-class, like that. So the first-class intellectual man, they must be brāhmaṇas, in the brahminical qualification, and they must be Kṛṣṇa conscious. Then they can guide the whole society in the right way, and there will be no problem. This is Kṛṣṇa consciousness movement.

So here Kṛṣṇa says how to become Kṛṣṇa conscious. That is for the brāhmaṇas, or the intellectual class of men. That is being described by Kṛṣṇa. What is that? Mayy āsakta-manāḥ: "The mind should be attached upon Me, Kṛṣṇa." This is the beginning. Some way or other we have to… Our mind is attached to something else. Mind cannot be detached. We have got so many desires. So mind's business-to become attached. Therefore, I accept something, I reject something. This is mind's business. So you cannot become zero, you cannot become desireless. That is not possible. Our process… Just like others, they say, "You become desireless." That is a foolish proposal. Who can become desireless? It is not possible. If I am desireless, then I am a dead man. A dead man has no desire. So that is not possible. We have to purify the desires. That is required. Purify the desires. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. This is called purification. Nirmalam. Tat-paratvena. Tat-paratvena means when God conscious, Kṛṣṇa conscious, then desires become purified.

So we have to come to the point of not desirelessness, but to the point of purified desires. That is wanted. Therefore here it is said, mayy āsakta-manāḥ: "You can not make your mind desireless, but you fix up your mind upon Me." That is required. Mayy āsakta-manāḥ pārtha. This is the yoga system. This is called bhakti-yoga, and this is called first-class yoga. That is described in the Bhagavad-gītā, that yoginām api sarveṣāṁ mad-gatenāntar-ātmanā [Bg. 6.47]. The yogi, the first-class yogi, yoginām api sarveṣām… "There are different kinds of yoga systems, but the person who has accepted this bhakti-yoga, he is thinking of Me always." Just like these boys and girls they are being taught always thinking of Kṛṣṇa, "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare." So if you read Bhagavad-gītā and chant Hare Kṛṣṇa, immediately you learn the whole science, how to become attached to Kṛṣṇa. This is called mayy āsakta-manāḥ. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan, to practice yoga… This is bhakti-yoga. Mad-āśrayaḥ. Mad-āśrayaḥ means "under My direction," or "under My protection." Āśraya.

So if you read Bhagavad-gītā as it is, that is mad-āśrayaḥ. But if you interpret Bhagavad-gītā according to your rascal imagination, that is not Bhagavad-gītā. Therefore it is called mad-āśrayaḥ, "under My protection, as I am tea…" We are therefore presenting Bhagavad-gītā as it is. We do not change. Why should you change? What right you have got to change? If Bhagavad-gītā is a book of authority, and if I make my own interpretation, then where is the authority? Can you change the lawbook according to your interpretation? Then what is the meaning of that lawbook? That is not lawbook. You cannot change. Similarly, if you accept Bhagavad-gītā as the book of authority, you cannot change the meaning. That is not allowed. What right? If you have got some opinion, if you have got some philosophy, you can write in your own book. Why you are, I mean to say, killing others and yourself by interpreting Bhagavad-gītā? You give your own thesis in a different way. But these people, they take advantage of the popularity of Bhagavad-gītā and interpret in a different way according to their own whims. Therefore people do not understand what is Kṛṣṇa. That is the difficulty. And the purpose of Bhagavad-gītā is to understand Kṛṣṇa. And all the so-called scholars' and politicians' commentary is to banish Kṛṣṇa or to kill Kṛṣṇa-the Kaṁsa's policy. The Kaṁsa was always thinking of Kṛṣṇa, how to kill Him. This is called demonic endeavor. So that will not help you.

Therefore Kṛṣṇa says you have to develop your love and attraction for Kṛṣṇa. That is wanted. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. "This yoga practice can be performed," mad-āśrayaḥ, "under My protection or My devotee's protection." You cannot take protection of another rascal who interprets Bhagavad-gītā in a different way. You have to take shelter directly. Of course, Bhagavad-gītā instruction is there. Everyone can take shelter of Kṛṣṇa directly. Where is the difficulty? Just like here is is said, mayy āsakta. You have to develop your attachment for Kṛṣṇa. You can do that. How these Americans and European boys, they have developed their attraction for Kṛṣṇa? There is a process. If you adopt this process… They are with me for the last two, three or four years. Now they are… You detach them from Kṛṣṇa consciousness if you have got any power. You cannot do that. Even you bribe them or, no, what you can do? Their father, mother, their countrymen can give you enough. They are all rich men's sons. But they cannot give up Kṛṣṇa consciousness. Even the Christian priests, they regret that "These are our boys, and they never came to church. They never liked to understand what is the idea of God. Now these same boys, they are after, mad after God. What is this movement?" They are surprised.

So there is a process. If we adopt that process, then everyone can become mayy āsakta-manāḥ, Kṛṣṇa āsakta-manāḥ. We have to accept the process. That process is called yogaṁ yuñjan mad-āśrayaḥ. You have to accept the yoga system under the protection of Kṛṣṇa personally or His bona fide devotees, representative. Then you will be… Then what will be the result? The result will be asaṁśayam, without any doubt. Now people are educated in all other institution about God, but they are all full of doubts, full of doubts: "What kind of God? What is the nature of God? Whether there is God? Whether there is no God?" So many doubts. But if you accept this Kṛṣṇa consciousness yoga system, then you can understand Kṛṣṇa asaṁśayam, without any doubt. And samagram, in fullness, not that partial. Partially understanding of God, that is also understanding, but it will again take time, because unless you fully understand what is God, you cannot go back to home, back to Godhead. That is the formula.

There are different stages or phases of understanding. That is described in the Śrīmad-Bhāgavatam: brahmeti paramātmeti bhagavān iti śabdyate. Vadanti tat tattva-vidas tattvam [SB 1.2.11]. The Absolute Truth is that. It is one, but it is realized into different phases: as Brahman, as Paramātmā and as Bhagavān. So if you understand Brahman, that is also partial understanding. If you understand Paramātmā… Brahman is understood by the philosophical speculation, Māyāvāda philosophy, or jñāna-mārga. Then you can understand partially. Just like to understand the sunshine is partial understanding of the sun. It is not full understanding. Full understanding, if you have got power to go to the sun globe, to see the predominating deity there, Vivasvān, the sun-god, then it is full understanding. If you think that understanding the sunshine you have understand the whole feature of the sun globe, that is wrong. Similarly, to understand Brahman, impersonal Brahman, is also partial understanding. And to understand Paramātmā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61], that is also little higher stage, but that is also partial. But when you understand Bhagavān, the Supreme Personality, that is full understanding. Therefore it is said, bhagavān uvāca, bhagavān uvāca, full understanding. Vyāsadeva could have said, "kṛṣṇa uvāca." But because Kṛṣṇa is understood wrong way sometimes by the fools and rascals, therefore he says directly, "bhagavān uvāca." Bhagavān uvāca.

You cannot question the statement or instruction of Bhagavān. Bhaga means opulence. There are six kinds of opulences. Bhagavān means one who is full with six kinds of opulences. So nowadays there are so many bhagavāns, but because they have no full opulences, they cannot be accepted as Bhagavān. Bhagavān means full opulences.

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhaga itīṅganā

(Viṣṇu Purāṇa 6.5.47)

Full opulent: complete wealth, complete strength, complete beauty, complete knowledge, complete renunciation. One who possesses all these six things completely, he is Bhagavān. Bhagavān is not so cheap thing that it can be found in the lanes and streets and road. So that is also another misunderstanding. Therefore, Vyāsadeva says, "śrī-bhagavān uvāca…" He is complete in everything. Īśvaraḥ paramaḥ. Īśvara means controller. Parama means supreme, no more better than that. That is also enunciated by Kṛṣṇa in the Bhagavad-gītā, mattaḥ parataraṁ nānyat: [Bg. 7.7] "There is no more superior element than Me." So, if we study Bhagavad-gītā, if we understand what is the nature of Bhagavān, then our life is successful. Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. So Kṛṣṇa is describing Himself. You try to understand from the statement of Kṛṣṇa with your logic, argument, science and everything. You will find complete answer.

So this Kṛṣṇa consciousness movement is not a concoction of mind. It is scientific. It is based on the Vedic knowledge. It is primarily on the background of the teachings of Bhagavad-gītā. If we take to this Kṛṣṇa consciousness, then our human life, its mission, will be successful. That is our request to you all.

Thank you very much. Hare Kṛṣṇa. (end)

750125BG.HK

Bhagavad-gītā 7.1

Hong Kong, January 25, 1975

Nitāi: "Now hear, O son of Pṛthā (Arjuna), how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt."

Prabhupāda:

śrī bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Arjuna is hearing from Kṛṣṇa, and Kṛṣṇa is speaking to Arjuna directly. How fortunate is Arjuna, that he is directly hearing from Kṛṣṇa, the Supreme Personality of Godhead. Here, therefore, it is said, bhagavān uvāca. Bhagavān. Not ordinary teacher, a human being, or a living being, but Bhagavān.

There are two living beings. One is Bhagavān, and the other is the living being as we are. That is the Vedic version. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Bhagavān means He is also a living being. He is not nirākāra. When we say bhagavān nirākāra, that means either we have no knowledge of Bhagavān or nirākāra means He is not a form like us. Our form and Kṛṣṇa's form-different. Kṛṣṇa is complete spiritual, divine, and we are, at the present moment, although we have got our spiritual form within this body, but because we have no vision of the spiritual form, we are taking this body as our form. This is called illusion.

The spiritual form is there. That is realization of Brahman, ahaṁ brahmāsmi. The Vedic injunction is just to understand that I am not this body. If anyone is under the concept of this body-"I am this body," "I am Hindu," "I am Muslim," "I am Christian," "I am American," "I am Indian"-in this way, with the bodily concept of life, we are thinking we are different from one another. At the same time, we desire that there may be unity of the human society, of the human being, and we can live peacefully. That is very desirable thing. That is the thing we require to understand. But so long we are on the bodily concept of life, this goal cannot be achieved.

Unless we have got spiritual understanding, we'll have to present ourself with this bodily designation. This is designation: "I am Hindu," "I am Muslim," "I am Christian," "I am Bengali," "I am Sindhi," "I am Punjabi," "I am American" These are all bodily conception of life. And so long we are in the bodily concepts of our life, we are no better than the animals, cats and dogs. That is the statement of Vedic literature.

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Go means cow, and kharaḥ means asses. So yasya ātma-buddhiḥ: "A person who thinks himself ātma-buddhiḥ, as 'I am this body…' " Yasyātma-buddhiḥ kuṇape tri-dhātuke. This body is made of tri-dhātu, three dhātus: kapha, pitta, vāyu. "So this kapha, pitta, vāyu, this body, I am not this body." This is self-realization. "I am different from this bag of flesh and bone." When we realize completely, that is the first point of self-realization.

In the Second Chapter of the Bhagavad-gītā Kṛṣṇa has begun the philosophy of Bhagavad-gītā from this point, that "I am not this body." This is the beginning of spiritual knowledge. So long we are entrapped with the bodily concept of life, there is no question of spiritual life. That is the beginning. What is that? Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ [Bg. 2.13]. The soul, the spirit soul, dehī, one who possesses the deha, body… Just like gṛhī. Gṛhī means one who remains in a home. He is called gṛhī, gṛhastha. Gṛhastha. Gṛha, the room or the apartment, and stha, who is staying there with husband, wife, children-he is called gṛhastha. But the gṛhī is not the person who is staying within the gṛha. He is different from the gṛha. Similarly, dehī and deha. Deha means this body, and dehī means who lives within the body. That is first of all explained. Dehinaḥ asmin dehe: "In this body there is the resident of the body." That is soul. That is the beginning of spiritual knowledge. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ [Bg. 2.13].

So dehī… Just like we change from one place to another, from one apartment to another. That you have got experience. Similarly, in the material condition of life we, the proprietor of the body, we are changing, tathā dehāntara-prāptiḥ, from one body to another. This is the first knowledge, preliminary knowledge. People have no preliminary knowledge even. Everyone is thinking, "I am this body." "I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am brāhmaṇa," "I am kṣatriya." It is not this body I am. I am put into this body under certain circumstances. Otherwise I am not this body.

So this realization can be possible by yoga practice, mystic yoga. So there are many yogis. Generally, the haṭha-yogīs or aṣṭāṅga-yogīs who try to understand himself by mystic yoga process… But this has been summarized in the Bhagavad-gītā at the end of the Sixth Chapter. I am just trying to read from the Seventh Chapter. So at the end of the Sixth Chapter, Bhagavān says, yoginām api sarveṣām: "There are many yogis. So out of all the yogis…" Yoginām api sarveṣām [Bg. 6.47]. Sarveṣām means "of all." There are different yogis. Yoginām api sarveṣāṁ mad-gata, mad-gatenāntar-ātmanā. The yogic practice is to meditate upon the Supreme Personality of Godhead Viṣṇu within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Those who are yogis, they see the Paramātmā. The Paramātmā is in everyone's heart. So they want to find out where is Paramātmā within the heart. This is sum and substance of yoga system.

So yoga means connecting link. We are… Our link is now separated. Somehow or other, we are thinking separate from God. But actually that is not the fact. We are interlinked always with God, with Kṛṣṇa. But some way or other, there is some difficulty. That is called māyā. Just like we are living under the sunshine always. At night there is some difficulty to see the sun, but sun is there, and I am also here. That's a fact. Everyone knows. Now, the earthly planet has turned around. The sun is on the back side of this earth. It is in America now. So sun is there, the American people are seeing sun, but on account of the different position of this earth we cannot see the sun. That does not mean there is no sun. The sunshine is always existing. It is shadowed by this earthly planet. Similarly when… Our relationship with God or Kṛṣṇa is always existing, but when there is some intervention, māyā, then we think, "There is no God" or "I am God," like that.

So this misconception of life, that "I am God," "There is no God…" Atheists and voidists, they say like that. The voidists, they say śūnyavādi. They say, "There is no God." And the impersonalists, they say that there is God, but there is no head, there is no leg, there is no hand, there is no mouth, there is no, no, no… Ultimately, what is their God? If God has no head, no leg, no body, no mouth, then what is that God? That is also another way of explaining God as zero. The voidists, they directly say, "There is no God. We don't believe in God." That is understandable. But this impersonal explanation of God, that is not understandable. What is this? "God has no leg, neither God has no head, God has no hand, God has no mouth." Then what is that God? They cannot say.

So this impersonalists and the voidists, they are of the same group, denying the existence of God. But that is not the fact. There is God. The devotees know there is God, and He is Bhagavān. God is called Bhagavān Therefore although it is said here… Bhagavad-gītā is spoken by Kṛṣṇa, everyone knows. But in some places in the Bhagavad-gītā it is described as bhagavān uvāca. Bhagavān and Kṛṣṇa-the same person. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Bhagavān, there is a definition of the word bhagavān.

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhaga itīṅganā

(Viṣṇu Purāṇa 6.5.47)

Bhaga, we understand the word bhāgyavān, bhāgya. The bhāgya, bhāgyavān, this word comes from bhaga. Bhaga means opulence. Opulence means riches. How one man can be opulent? If he has got money, if he has got intelligence, if he has got beauty, if he has got reputation, if he has got knowledge, if he has got renunciation-this is the meaning of Bhagavān.

So when we speak "Bhagavān," this Bhagavān, the Parameśvara… Īśvara, Parameśvara; Ātmā, Paramātmā; Brahman, Parabrahman-there is two words. One is ordinary, and the other is parama, supreme. Just like in our cooking process we can cook varieties of rice. Rice is there. The varieties of names are there: anna, paramānna, puṣpānna, kicoranna, like that. So the supreme anna is called paramānna. Parama means the supreme. Anna, the rice, is there, but it has become supreme. Ordinary rice is not called supreme rice. This is also rice. And when you prepare rice with kṣīra, means milk, and other nice ingredients, it is called paramānna. Similarly, the symptoms of living entities and Bhagavān-one is practically the same. Bhagavān… We have got this body; Bhagavān has got this body. Bhagavān is also living being; we are also living being. Bhagavān has got creative energy; we have also creative energy. But the difference is He is very great. Eko yo bahūnāṁ vidadhāti kāmān. When Bhagavān creates this whole universe, He does not require anyone's help. He creates the sky. From the sky there is sound; from the sound there is air; from the air there is fire; from fire there is water; and from water the earth is there.

So Bhagavān creates by His energy. That is stated in the Bhagavad-gītā, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, bhinnā me prakṛtir aṣṭadhā [Bg. 7.4]. He can create. Just like, take for example, water. Water… Sometimes we also create water by perspiration. Perspiration, we may create one satap(?), one ounce or two ounce water, or say four ounce, five ounce. So similarly, this same creative power is of Kṛṣṇa, but He can create millions of Pacific Oceans. The process is the same. We can create a little thing. We have created this airplane; that is also flying in the sky. And there are millions and millions of planets; that is also flying and floating in the sky. So that is the difference. We can create a small airplane, airship, and flying in the sky, and Bhagavān has created innumerable universes flying in the sky, and He has created the sky also. The creative energy is there. You have got the creative energy, but you cannot create another planet which is floating in the sky. That is not possible. That is the difference between living entity and Bhagavān. The similarity is there. We are creating big, big factories, big, big cities, and Bhagavān is creating big, big universes. How He is creating, that is also stated in the śāstra. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. Bhagavān is creating by His breathing process innumerable universes. So we can create a skyscraper building, and we become very proud that "How we have become advanced. We have created a skyscraper building." But we do not see that Bhagavān is creating millions of planets where millions and millions of skyscraper buildings are standing. This is understanding of Bhagavān.

So how we can understand Bhagavān's energy, how we can understand His creative energy, and what is the potency of Bhagavān, how He is doing that, everything-that is also a great science. That is called Kṛṣṇa science. Kṛṣṇa-tattva-jñāna. Yei kṛṣṇa-tattva-vettā, sei guru haya [Cc. Madhya 8.128]. Caitanya Mahāprabhu says that who is guru. Guru means yei kṛṣṇa-tattva-vettā sei guru haya: "Anyone who knows Kṛṣṇa, he is guru." Guru cannot be manufactured. Anyone who knows about Kṛṣṇa as far as possible… We cannot know. We cannot know Kṛṣṇa cent percent. That is not possible. Kṛṣṇa's energies are so multi. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. One energy is working in one way, another energy is working another way. But they are all Kṛṣṇa's energy. Parāsya śaktir vividhaiva śrūyate. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. The prakṛti… We see this flower is coming out of the nature, and not only flower, so many things are coming out-through the seed. The rose seed, there will be rose tree. Bela seed, there will be bela tree. So how it is happening? The same ground, the same water, and seed also looks like the same, but it is coming out differently. How it is possible? That is called parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna. The ordinary man or the so-called scientist, they say, "It is nature producing." But they do not know what is nature, who is supervising the natural activities, the material nature, how it is working.

That is said in the Bhagavad-gītā, mayādhyakṣeṇa [Bg. 9.10]. Kṛṣṇa says, "Under My superintendence the nature is working." That is the fact. Nature, the matter… Matter cannot combine together automatically. These skyscraper buildings, they are created with matter, but the matter has not come to become skyscraper building automatically. That is not possible. There is a small, tiny spirit soul, the engineer or the architect, who takes the matter and decorate it and creates a skyscraper building. That is our experience. So how we can say that the matter is working automatically? Matter does not work automatically. It requires higher brain, higher manipulation, therefore higher order. Just like in this material world we have got the highest order, the sun, movement of the sun, the heat energy, light energy of the sun. So how it is being utilized? That is stated in the śāstra: yasyājñayā bhramati sambhṛta-kāla-cakro govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. This sun planet is also a planet like this planet. As in this planet there may be many presidents, but formerly there was one president only, so similarly, in each planet there is a president. In the sun planet we receive this knowledge from Bhagavad-gītā. Kṛṣṇa says, imaṁ vivasvate yogaṁ proktavān aham avyayam: [Bg. 4.1] "I first of all spoke this science of Bhagavad-gītā to Vivasvān." Vivasvān means the president of the sun globe, and his son is Manu. This is the time. This time is going on. It is called Vaivasvata Manu period. Vaivasvata means from Vivasvān, the son of Vivasvān. He is called Vaivasvata Manu.

So everything is there in the śāstra. So it is our duty the human life to get knowledge from śāstra. That is, means Veda. Veda means knowledge. Get knowledge from the standard Veda. Tad-vijñānārthaṁ sa gurum evābhigacchet: [MU 1.2.12] "In order to understand that Vedic knowledge, one has to go to the proper master, teacher." Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. These are the things. Now, if you want to know Kṛṣṇa, Bhagavān… Here it is said, bhagavān uvāca, Bhagavān says, mayy āsakta, mayi āsakta. Therefore if you become attached… We have got attachment for so many things. But if we transfer that attachment to Kṛṣṇa, then, Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. You have to adopt this yogic process, meditation. Meditation… Unless you have got love for somebody, attachment for somebody, how you can think of him always? That is not possible. By force I cannot say that "You think of this thing or this man." That is not possible. If I have got attachment for a certain thing or a certain person, then we can think of that person or that thing. That is called yoga, connecting always, keeping linked always. That is called yoga. So if you want to know perfectly or as far as you can understand through your senses, mayy āsakta-manāḥ, then you transfer your attachment to Kṛṣṇa. This is the advice. If we want to know Kṛṣṇa, then we have to transfer our attachment to Kṛṣṇa. Mayy āsakta-manāḥ. The mind should be attached to Kṛṣṇa.

Now, Kṛṣṇa is there. We have got Kṛṣṇa's picture, Kṛṣṇa's photo, Kṛṣṇa's temple, so many Kṛṣṇa's. They are not fictitious. They are not imagination, as the Māyāvādī philosopher thinks, that "You can imagine in your mind." No. God cannot be imagined. That is another foolishness. How you can imagine God? Then God become subject matter of your imagination. He is no substance. That is not God. What is imagined, that is not God. God is present before you, Kṛṣṇa. He comes here on this planet. Tadātmānaṁ sṛjāmy aham, sambhavāmi yuge yuge. So those who have seen God, you take information from them.

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ

[Bg. 4.34]

Tattva-darśinaḥ. Unless you have seen, how you can give information of the truth to others? So God is seen, not only seen in the history. In the history, when Kṛṣṇa was present on this planet, the history of Battle of Kurukṣetra where this Bhagavad-gītā was spoken, that is a historical fact. So we can see through history also Bhagavān Śrī Kṛṣṇa and through śāstra also. Śāstra-cakṣusā. Just like at the present moment, Kṛṣṇa is not physically present, but we understand through śāstra what is Kṛṣṇa.

So śāstra-cakṣusā. Śāstra… Either you take direct perception or through the śāstra… Through the śāstra the perception is better than direct perception. Therefore our knowledge, those who are following the Vedic principles, their knowledge is derived from the Vedas. They do not manufacture any knowledge. If one thing is understood by the evidence of the Vedas, that is fact. So Kṛṣṇa is understood through the Vedas. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. That is stated in the Bhagavad-gītā. You cannot imagine of Kṛṣṇa. If some rascal says that "I am imagining," that is rascaldom. You have to see Kṛṣṇa through the Vedas. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. That is the purpose of studying Vedas. Therefore it is called Vedānta. Kṛṣṇa's knowledge is Vedānta. Anta means the end, the last word, last word. So last word… What is the last word of Vedic knowledge? Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. First of all knowledge of the Brahman, then Paramātmā, then last knowledge is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Janmādy asya yataḥ [SB 1.1.1]. Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. Sarvasya, or Brahman, Paramātmā, and Bhagavān. The Bhagavān is the origin of Paramātmā and Brahman. Brahmaṇaḥ ahaṁ pratiṣṭhā.

So in this way you have to understand what is Kṛṣṇa, not superficially. Even superficially you understand, even you do not understand, if you accept Kṛṣṇa, the Supreme, then either you read Vedas or not Vedas, the same thing, because you have come to the conclusion. Suppose if there is fire. So the fire burns. So if you come to fire, if you have felt the heat and light, then either you know chemically what is fire, wherefrom it is coming… You know or may not know, but because you have come to the fire, the action of the fire will be perceived by you. Similarly, Kṛṣṇa says either you are very learned scholar or not, whatever you may be, if you simply concentrate your mind and attachment for Kṛṣṇa… Mayy āsakta-manāḥ. Āsakta means attachment. And mind, manas means mind.

So if you practice this yoga… This is yoga. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan. This is yoga. Yes, I was speaking that when Kṛṣṇa explained yoga system, He concluded,

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

Anyone… There are hundreds and thousands varieties of yogi. The first-class yogi is he who is always thinking of Kṛṣṇa. He is first-class yogi. Mayy āsakta… Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā. Antar-ātmanā is in the core of heart. He is keeping the picture of Kṛṣṇa. Kṛṣṇa is there, but because we cannot see now in the present condition, so we are seeing the formation of Kṛṣṇa, either from picture or from the Deity in the temple. And keep it within your heart always and think of Him-you become first-class yogi. Yoginām api sarveṣām. And if you continue this yoga system, yogaṁ yuñjan mad-āśrayaḥ…

So how you can practice this yoga? This yoga system is that yogaṁ yuñjan mad-āśrayaḥ, and in the previous verse it is said that mad-gatena antar-ātmanā. If you keep Kṛṣṇa always within your heart in this way, mayy āsakta-manāḥ, the mind being, thus being attached, mayy āsakta, this is yoga. This yoga has to be practiced, how to keep Kṛṣṇa always within your heart. That is first-class yoga. Mayy āsakta-manāḥ pārtha. Yogam, this yogaṁ yuñjan mad-āśrayaḥ. And this yoga practice can be possible by the process: mad-āśrayaḥ. Mad-āśrayaḥ means "one who has taken shelter of Me." Mat means "Me," and āśrayaḥ means to take shelter. That means devotee. Or mad-āśrayaḥ means one who has taken the shelter of a devotee. A devotee is also mad-āśrayaḥ. A devotee means who has taken shelter of the lotus feet of Kṛṣṇa completely. So either you… Of course, it is not possible to take the shelter of Kṛṣṇa directly. That is not possible. May be possible by Kṛṣṇa's special mercy, but general process is you have to go through the mercy or process of accepting a guru. Tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. Guru. And who is guru? Yei kṛṣṇa-tattva-vettā sei guru haya [Cc. Madhya 8.128]. There is no difficulty to find out. Sometimes they plead that "Whom I can accept as guru?" That is… Caitanya Mahāprabhu has cleared: ye kṛṣṇa-tattva-vettā sei guru haya. You haven't got any trouble to find out guru. Anyone who knows about Kṛṣṇa, he is guru.

So mad-āśrayaḥ means directly we cannot take shelter of Kṛṣṇa. Therefore, one who has taken shelter of Kṛṣṇa, one who knows the science of Kṛṣṇa, one who knows what is Kṛṣṇa-you take shelter of that person. Mad-āśrayaḥ. Taking shelter, ādau gurv-āśrayam, that is the process of this Kṛṣṇa consciousness movement. Ādau, in the beginning, you have to take shelter of guru. Ādau gurv-āśrayaṁ sad-dharma-pṛcchā: "Then you inquire from him about Kṛṣṇa." Sad-dharma-pṛcchā, sādhu-mārgānugamanam: "Then follow the footstep of big, big devotees." Just like Prahlāda Mahārāja, a great devotee; Kapiladeva, a great devotee; and similarly, Brahmā, a great devotee. Lord Śiva is great devotee; Nārada Muni, a great devotee. There are… Especially twelve names are given in the śāstras, that we have to follow them. That is called sampradāya. Sampradāya means coming in disciplic succession from the original guru. Just like Kṛṣṇa instructed Brahmā, so Brahmā is one of the gurus. So Brahma-sampradāya there is. Brahma-sampradāya. Our this Gauḍīya-sampradāya belongs to that Brahma-sampradāya. In this way there is Rāmānuja-sampradāya. This sampradāya comes from the goddess of fortune, Lakṣmījī. Śrī-sampradāya. In this way there are twelve mahājanas. They are stated in the śāstra. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. We have to take the path of mahājana, and the purpose is how to increase your attachment for Kṛṣṇa. This is the business. And this business, you can occupy yourself in this human form of life. In other form of life…

We are changing our form of life from one body to another, but if we want to understand God… That is essential. So long we do not understand God, so long we do not go back to home, back to Godhead, our struggle for existence will continue. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. They struggle. Everyone struggles hard to become happy, but that is not possible. Simply searching after, searching after happiness, our time comes: "Finished. Your business is finished. Now get out." That is called death. So death is also Kṛṣṇa. Kṛṣṇa says in the Bhagavad-gītā, mṛtyuḥ sarva-haraś cāham [Bg. 10.34]. Mṛtyu, Kṛṣṇa, comes as death. During your lifetime, if you do not understand Kṛṣṇa consciousness, this Kṛṣṇa will come as death and take away everything what you have got. Sarva-haraḥ. Then your body, your family, your country, your bank, everything business, business-finished. "Now you have to accept another body. You forget about all these things." This is going on. Bhūtvā bhūtvā pralīyate [Bg. 8.19].

So this Kṛṣṇa consciousness movement is the greatest benefactory movement to the human society because it is giving information to the human society that "You make your life… You have got this nice human form of body. Make this life perfect by understanding Kṛṣṇa." This is the opportunity. You may think of independent of Kṛṣṇa. You are not independent of Kṛṣṇa. You are under the rules and regulation of Kṛṣṇa, because we are under the rules and regulation of material nature. But what is this material nature? Material nature is agent of Kṛṣṇa. Mama māyā. Kṛṣṇa says, mama māyā duratyayā. You cannot surmount the stringent laws of material ways. And this māyā is Kṛṣṇa's māyā. Therefore the conclusion is given by Kṛṣṇa, mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. If you want to get out of the māyā's activities, prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi [Bg. 3.27], then you have to take to Kṛṣṇa consciousness. There is no way out. This is a scientific movement. Anyone, intelligent person, any thoughtful person, he must take to Kṛṣṇa consciousness. Otherwise he is doomed.

Thank you very much. (end)

750309BG.LON

Bhagavad-gītā 7.1

London, March 9, 1975

Nitāi: "Now hear, O son of Pṛthā (Arjuna), how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt."

Prabhupāda:

śrī bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

The Lord, Bhagavān… Bhagavān means the most powerful, almighty, with six opulences. That is Bhagavān. Bhaga means opulence, and vān, this word, is used in the sense of possession. Just like generally we say bhāgyavān. We Indians, we know. Bhāgyavān means fortunate. This word bhāgya comes from bhaga. Bhaga, and in relationship with bhaga the word comes: bhāgya. And vān means "one who possesses." Asty arthe vatup. The Sanskrit word, when the meaning is to possess, then one affix is added which is called vat, bhaga-vat. And the first word of the bhagavat-śabda is bhagavān.

So we are trying to understand Bhagavān, which is explained by Bhagavān Himself, Bhagavān, God. You cannot understand God, or Bhagavān, by your speculation. Any one of us, our senses are defective. Just like we are very much proud of our eyes to see. Sometimes some rascal says, "Can you show me God?" He does not think that how far his eyes are capable to see, but he wants to see God. Our senses are conditional. So long the electric light is there, we can see. If it is immediately dark, we cannot see. Then what is the value of this seeing? But we are very much proud of seeing. Similarly, we have our defective senses and we accept something which is not fact. That is called illusion. And we commit mistake, every one of us. There is no man in the world who can say, "I did not commit any mistake in my life." That is not possible. "To err is human," it is said. So we have got four defects. We commit mistake, we are illusioned, bhrama-pramāda… Just like we accept this body as myself. "I am this body." "Who are you?" "I am Mr. such and such," "I am Indian," "I am American," "I am Englishman," "I am white," "I am black," "I am fat," "I am thin." In this way we give description of our body. But we do not know what I am. This is called illusion. And commit mistake, we have got experience. Many times we have committed mistake, blunder, in our life.

So bhrama-pramāda-karaṇāpaṭava. Karaṇāpaṭava means… Karaṇa means the senses through which we act. Just like we catch up through the hand. This is called karaṇa. So karaṇa, these are imperfect. I am catching with my hand, but if the hand is paralyzed… So long we are not paralyzed, our machine is going nicely, we can catch. Otherwise, we cannot catch. This is condition. We can catch under certain condition. So therefore our senses are imperfect. Karaṇa apaṭu. Apaṭu means imperfect. Bhrama-pramāda-karaṇāpaṭava, and another defect is vañcana, or cheating. I am so much defective; still, I want to impress others that I have got full knowledge. How you can have full knowledge if you are so defective? Just like a diseased man. He cannot say, "I am perfect in health." That is not possible. Similarly, if we are defective in so many ways, and if I want to become teacher or preacher to give you the truth, then how can I give? This is not possible. So we cannot hear from anyone who is defective. That is not pure knowledge, that is not perfect knowledge. If we hear from some defective, who theorize, "I think," "In my opinion," "Maybe," "Perhaps…" These are nonsense speaking. So almost everyone, the so-called scientists, philosophers, they simply theorize, "I think." Who are you, you are thinking like that? You are imperfect.

So we cannot accept the theories or the statement of some defective person. We should hear from the person who is not defective, perfect. Therefore our process of hearing or getting knowledge is from the perfect person. That is called Kṛṣṇa consciousness. We are hearing Bhagavad-gītā, we are getting knowledge from Bhagavad-gītā, because Bhagavān Himself speaking. Therefore here it is said… Although it is said by Kṛṣṇa… Everyone knows that Kṛṣṇa spoke Bhagavad-gītā, and Vyāsadeva recorded it and then put it into the Mahābhārata, this statement. But here Vyāsadeva purposely says… One may not misunderstand that this knowledge is imperfect. Therefore he says, bhagavān uvāca. Bhagavān uvāca means there is no defect. You can accept it as it is and you get the full knowledge. This is the meaning of bhagavān uvāca. Many times he has said. So bhagavān uvāca, and He is speaking about Himself, Bhagavān, Kṛṣṇa, coming here. Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham [Bg. 4.7].

paritrāṇāya sādhūnāṁ

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

sambhavāmi yuge yuge

[Bg. 4.8]

Bhagavān comes for this purpose, to let people know what is Bhagavān, not this so-called rascal incarnation. Just try to understand what is Bhagavān. If Bhagavān… Bhagavān means the six opulences in full.

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhaga itīṅganā

(Viṣṇu Purāṇa 6.5.47)

Aiśvarya means wealth, riches. One who is the greatest rich man. Every one of us… There are so many rich men, we are present here. But nobody can say, "I am the richest in the world." That is not possible. So one who can say and prove that he is the richest in the world, he can be accepted as Bhagavān, not these rascals, cheap Bhagavān. Cheap Bhagavān we don't accept. We accept Bhagavān Rāmacandra, Bhagavān Kṛṣṇa, because They did something which is impossible to be done by any human being. We are not going to accept cheap Bhagavān.

So Bhagavān means who is the richest, who is the most famous, who is the most…, who is the strongest, who is the most beautiful, who is the most wise, and who is most renounced. Just like Kṛṣṇa. Kṛṣṇa says that bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. He is the proprietor of all the lokas. Lokas means where the people or living entities live. So there are so many planets. Everywhere there are living entities. Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyam. There are Bhūrloka, Bhuvarloka, Svarloka, Janaloka, Maharloka, Tapoloka, Satyaloka, Brahmaloka. Seven, fourteen planetary system. Then down: Tala, Atala, Vitala, Talātala, Pātāla, Rasātala. There are so many. This is only one universe. There are millions of universes. Yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Koṭi, we Indians understand, millions. There are millions of universes. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam [Bs. 5.40]. And each and every universe there are millions of planets, and each planet is different from the other.

Just like the moon planet. You are going to live there, but you cannot live there, because it is, the scientist says, two hundred degrees below zero, the temperature. So it is different atmosphere. Similarly, in the solar, the sun planet, you cannot go there. But Kṛṣṇa can go there. That is Kṛṣṇa, that is God. Because Kṛṣṇa is not like us. Neither His body is like us. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. And He went to the sun planet. That is stated in the Bhagavad-gītā, Fourth Chapter. He says, imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. Just like here Bhagavān says, mayy āsakta-manāḥ pārtha yogam. This is a yoga. Similarly, this yoga system was spoken to the sun-god. Mayy āsakta-manāḥ…, yogam, what is that?

Puṣṭa-kṛṣṇa: Imaṁ vivasvate…

Prabhupāda: Imaṁ vivasvate yogam [Bg. 4.1]. Imaṁ yogam, the same thing as Kṛṣṇa is speaking to Arjuna, the same thing was spoken to sun-god. Imaṁ vivasvate. Vivasvate: "unto Vivasvān." Vivasvān. The president of the sun planet is known as Vivasvān. His name is given. Just like we know who is the president of United States or India, similarly, those who are advanced in knowledge, they know who is the predominating deity or president of that planet. That requires knowledge. So Kṛṣṇa said that "I spoke to the sun-god, Vivasvān." So we cannot enter into the sun planet. That is not possible. It is so fiery. Temperature is so high. But Kṛṣṇa can go. Otherwise how Kṛṣṇa went and spoke to the sun-god? It is stated. Therefore we are presenting Bhagavad-gītā as it is. We do not interpret the meaning that "Kṛṣṇa, not this Kṛṣṇa, that…," and all, so many nonsense things. No. Simple meaning is that if Kṛṣṇa instructed the sun-god, Vivasvān, then He went there as He comes here. That is natural conclusion. And because He entered the sun planet and He did not burn down into ashes, therefore His body is different. Because if we go, if we enter such high temperature, immediately we are finished. What to say about speaking.

So Kṛṣṇa spoke. These are natural, as it is, conclusion. You cannot interpret. So therefore conclusion is: Kṛṣṇa's body is different from us. One who does not know, rascal, he thinks that Kṛṣṇa is like ourself. Kṛṣṇa, how He can be like ourself? If He entered the sun planet and spoke to the president of the sun planet, then His body is different. Therefore Kṛṣṇa says, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: [Bg. 9.11] "Because I look just like a human being, the rascal think of Me, I am an ordinary man." Therefore the conclusion is: one who thinks of Kṛṣṇa as one of us, he is a fool, he is a rascal. Kṛṣṇa's body is explained in the śāstra, Vedic. What is that body? Sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1].

ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.37]

These are the Vedic information.

So Kṛṣṇa has body, but not a body like us. That is stated in the Vedas. Apāṇi-pādo javano grahītā paśyaty acakṣuḥ. Paśyaty acakṣuḥ. He has no eyes, but He sees. Then what is that seeing power? That means He has got a different type of eyes, but He has got His eyes. He is not nirākāra, but not ākāra like us. His body is sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Sat, cit, ānanda. Sat means eternal, and cit means full of knowledge, and ānanda means full of bliss. So His body is made of such qualities. Sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Then you can compare your body. If we compare, if I think of my body, it is not sat. Sat means eternal. This body will be finished. So it is not sat. It is asat. Sat means which exists, and asat means which does not exist. Therefore, how you can say Kṛṣṇa's body and my body is the same? No.

Then cit. Cit means knowledge, and our body is full of ignorance. We cannot understand knowledge. We have no knowledge immediately what is beyond this wall. If you ask me what is beyond this wall, then I will have to ask some of my disciples, "What is there beyond this wall?" Therefore it is not cit, not full of knowledge. But Kṛṣṇa knows, He says in the Bha…, vedāhaṁ samatītāni: [Bg. 7.26] "I know everything past, present, and future." When Arjuna enquired… Kṛṣṇa, Arjuna, he is also playing just like Kṛṣṇa's friend. So he enquired for dissipation of the ignorance that "My dear Kṛṣṇa, You are saying that You spoke this philosophy, Bhagavad-gītā, formerly to the sun-god." Without asking Him, "How did You go? How did You return?" he simply asked that "Kṛṣṇa, I know that You are my contemporary. We are of the same age. And how can I believe that millions and trillions of years ago You spoke to sun-god?" So the answer was that "My dear Arjuna, at that time because you are My friend, you were also there, but you have forgotten. I have not forgotten." Therefore He is full of knowledge. We cannot say what we did in our childhood. We have forgotten. This is one of our qualification, forgetfulness. But Kṛṣṇa says that "You have forgotten. Because you are living being, your nature is to forget. But because I am the Supreme Lord, I have not forgotten." Therefore His knowledge is perfect.

And then ānanda. Ānanda means pleasure, blissfulness. He is always… Kṛṣṇa, while He was present on this planet, He showed how to dance with the gopīs. He was always full of ānanda. Here we have got Kṛṣṇa. He is ānanda-mūrti. He is not nirānanda, without blissfulness. He is always with His consort, Śrīmatī Rādhārāṇī. And He is playing flute and Rādhārāṇī is dancing. This is ānanda. So where is our ānanda? We imitate Kṛṣṇa, but we are not able to enjoy because we are in this material body. In this way from Bhagavad-gītā, if we study Bhagavad-gītā nicely, then we can understand what is God. Otherwise you can go on speculating for millions of years or for many, many births, you cannot understand what is God. There are so many societies, theological societies, this, theosophical societies, but what do they know about God? They do not know, neither can know. It is not possible, because they are thinking with their imperfect senses? How you can have the idea of the perfect, of the unlimited, by your imperfect speculation? That is not possible.

Therefore the śāstra says, athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi, jānāti tattvam [SB 10.14.29]. Tattva means the Absolute Truth. "You are Absolute Truth. Who can understand the Absolute Truth without Your mercy?" Therefore Kṛṣṇa is merciful to Arjuna, and therefore He said… Śrī bhagavān uvāca, mayy āsakta-manāḥ pārtha: "My dear Arjuna, if you simply concentrate or meditate upon Me, Kṛṣṇa…" Mayy āsakta. Mayi āsakta. Mayi means "unto Me, Kṛṣṇa." Mayy āsakta-manāḥ, "Those who are attached to Me, that is perfect yoga." That is yoga. The yogis… You have heard the names of so many yogis, meditation. The meditation is good, but most of them do not know what is meditation. Most of them. How? Now, they do not meditate upon Kṛṣṇa. Meditation means to fix up one's mind on the Supreme Personality of Godhead. First of all they do not know who is the Personality of Godhead. But the yoga practice, according to śāstra, is that. Here it is: mayy āsakta-manāḥ pārtha yogam. This is yoga. In other Vedic literature that is also stated, the same thing. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Yogi means who meditates. It is the business of the yogis to meditate. But if you do not know upon whom to meditate, then what is the meaning of your yoga? Therefore I have seen practically in America. There are so many yoga societies. They close their eyes, and I do not know what they are meditating, but I have seen, they are snoring. (laughter) And what they will do? (makes snoring sound) (laughter) This is yoga system. So don't be misled by these bluffers' yoga system. Don't be misled. Here is yoga, Kṛṣṇa, because yoga means to meditate upon the Supreme, dhyānāvasthita-tad-gatena manasā, mind fully absorbed, and they see Kṛṣṇa or Nārāyaṇa, the same thing. So

yaṁ brahmā varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavair

vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṁ sāma-gāḥ

dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino

yasyāntaṁ na viduḥ surāsura-gaṇā devāya tasmai namaḥ

This is Vedic mantra. So yoga means to think of Kṛṣṇa. That is yoga. So it is also confirmed in the Sixth Chapter. We are reading Seventh Chapter. Kṛṣṇa says… Kṛṣṇa taught Arjuna how to practice yoga. Then He concluded His teaching on the yoga that,

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

Who is the first-class yogi? There are many different types of yogi. But who is the topmost yogi? Yoginām api sarveṣām. Who is that? Mad-gatena antar-ātmanā: "One who is thinking of Me always." That is perfect yoga. So that statement, that "One who is thinking of Me always, he is perfect yogi," so that is now being explained. It is the conclusion of the Sixth Chapter, and in Seventh Chapter Kṛṣṇa explains how you can think of Kṛṣṇa twenty-four hours. This is being explained. Therefore He says, mayy āsakta-manāḥ pārtha. How you can think of somebody else unless you are very much attached to him? Just like a boy is attached to some girl or a girl is attached to some… That is natural. So when he becomes too much attached, he always or she thinks always. Otherwise it is not possible. To come to this attachment platform you have to learn how to love Kṛṣṇa. Otherwise how it is possible? Unless you love somebody, how can you think of him twenty-four hours? That is not possible.

So this mayy āsakta, Kṛṣṇa is summarily… But the ācāryas, they have defined how we can… We have got attachment. Every one of us got this propensity or the quality of attachment to others. The wife is attached to husband; husband is attached to wife. The son is attached to the father; father is attached to the son. Everyone. That attached you increase, then to your family, to your community, to your society, to your country, to your nation. The attachment is there. You cannot say that "I have no attachment for anything." That is not possible. When… Sannyāsī. Sannyāsī mean sat nyāsī. One who has given up attachment for this false material world… That is the philosophy of Śaṅkarācārya. He says, brahma satyaṁ jagan mithyā. Therefore he is advising that "You have got attachment for this material world. This is false." Brahma satyam. Jagan mithyā. He simply explains the negative side. But brahma satyam: "Brahman, the Supreme Absolute Truth, is truth." So attachment for that. You cannot give up the attachment spirit, but you have to change the attachment. That is freedom. We have got so many attachments for this material world. You have to transfer that attachment for Kṛṣṇa. Therefore Kṛṣṇa says mayy āsakta-manāḥ pārtha. He doesn't say that "You give up your attachment." How you can give up your attachment? That is not possible. He says, "Just transfer the attachment to Me."

So all of a sudden to transfer the attachment to Kṛṣṇa and give up our all attachment for this material world, that is called renounced order of life. But Kṛṣṇa says, "You do this," but it is not so easy. It is not so easy. Therefore we have to go to the person… Tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. This is the śāst…, Vedic injunction, that in order to learn that art, how to transfer your attachment to Kṛṣṇa, you must approach to guru. He will teach you. So this Kṛṣṇa consciousness movement means that we are teaching people how to give up this material attachment and become attached to Kṛṣṇa. Attachment cannot be given up. That is not possible. Attachment should be purified. That is wanted. That is… Therefore the bhakti definition is, given by Nārada Muni,

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

Now, our attachment is on account of these designation. What is that designation? "I am American," "I am Englishman," "I am Indian." These are all designation because the soul is neither Indian nor American nor this nor that. Soul is pure. Pure spirit soul. These are material designation, according to the body. So if we become purified, sarva upādhi-vinirmuktam, that is called mukti. Mukti, the definition of mukti, means hitvā anyathā rūpaṁ svarūpeṇa vyavasthitiḥ [SB 2.10.6]. Because we are staying at the present moment in this material state, we have got so many material attachments. That is, we are staying in a different way. We are living in the bodily concept of life, and in relationship with this body we have got so many different attachments. So mukti means when you do not stay in the bodily concept of life, you stay in your original state of life, that is called mukti. Mukti does not means that one has to acquire so many hands, so many legs. No. It is the change of consciousness. That is mukti.

Just like Arjuna did. He was conscious… In the beginning of the fight he was conscious of his relatives, of his family, means bodily. But when he understood Bhagavad-gītā from Kṛṣṇa, he said, "Yes," kariṣye vacanaṁ tava [Bg. 18.73]. In the beginning he denied to fight, but when he understood Bhagavad-gītā, he agreed, "Yes, I shall fight." Kariṣye vacanaṁ tava. "I am now full conscious." Naṣṭo mohaḥ: "This attachment, bodily attachment, is now finished. Kṛṣṇa, it is now finished." Naṣṭo mohaḥ smṛtir labdhā. Because we forgot, I have already said that we are forgetful. This is our another nature. "Now my forgetfulness is gone," tvat-prasādāt, "by Your mercy. You have taught me Bhagavad-gītā, so by Your mercy my two things-that bodily attachment and misconception of life-is now gone. Now I know that I am Your servant. I am Your eternal servant, and it is my duty to carry out Your order. Therefore I agree." Kariṣye vacanaṁ tava [Bg. 18.73]. "I shall now execute. You want me to fight, no consideration of my relatives or family. I shall fight with them." This is the conclusion of Arjuna.

So similarly, if you want actual life, this is a… This is a bhrama, or mithyā life, this material concept of life, that "I am this body, and this family is mine, this country is mine, the community is mine. I have got to do for my family, I have got to do this, I have to got…," so many. This is due to attachment, and this is all false attachment. Therefore we have to transfer the attachment to Kṛṣṇa. That is called mayy āsakta-manāḥ pārtha. This is yoga system, how to transfer this attachment to attachment to Kṛṣṇa. This is called bhakti-yoga. And this is the first-class yoga. (aside:) You sit down there or stand there. Mayy āsakta-manāḥ pārtha. This is to be practiced. This yoga should be practiced, how to increase attachment for Kṛṣṇa. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan.

You have to practice this yoga. How? Mad-āśrayaḥ: "Under Me. Or under My representative." Mad-āśrayaḥ. Mat means "Me," and āśrayaḥ means "taking shelter of." So either… But if you say, "Where is Kṛṣṇa?" No. Mad-āśrayaḥ means another thing: "One who has taken of My shelter." That is devotee, mad-āśrayaḥ. So either you take… That is not possible because Kṛṣṇa is not here present. He is present, but we have no eyes to see. Although He is present here in this Deity, He is present here, but because we have no eyes to see, we are thinking, "This is made of stone," and some rascal will say that "They are going to see some stone." Because we have no eyes to see. So we have to learn the art, how to see Kṛṣṇa, how to see Kṛṣṇa. So that practice, mad-āśrayaḥ, if we want to learn this art, we have to take the shelter of the Gosvāmīs or the devotees.

So Rūpa Gosvāmī says how this āsakti can be increased. He gives formula. Mad-āśrayaḥ. Kṛṣṇa said, "Either you take shelter of Me directly or to a person who has taken shelter of Me." Just like electric power. Electric house, powerhouse, may be long away, but if the electricity is coming through some wire, and if you touch, immediately you will…, immediately in touch with the powerhouse. So either you touch the powerhouse or an wire, insig…, who is empowered by the powerhouse, you touch, you get the electricity. This is called paramparā system. Mad-āśrayaḥ. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2], yogo naṣṭaḥ paran… These are all explained. So mad-āśrayaḥ. As soon as we… Because Kṛṣṇa is not visible at the present moment. He is visible, but we cannot see. So we take āśrayaḥ, shelter of His devotee. Therefore Śrīla Rūpa Gosvāmī gives his formula how to become attached to Kṛṣṇa. First he says, ādau śraddhā. First of all, faith, the beginning. Just like you have come very kindly to this temple with some faith that "Here is the Kṛṣṇa consciousness movement. Let us go there and see what they are doing," out of inquisitiveness or something. So this is little faith. Now you have to increase this faith. This is required. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. How you can increase the faith? Those who are actually engaged in Kṛṣṇa consciousness, in devotional service, associate with them. Don't think that at home you will be perfect. That is not possible. At home there is no such facilities. Here you will get the facilities. Here the devotees, they are actually following the instruction of mad-āśrayaḥ, one who has taken the shelter. They are rising early in the morning. And at home you will think, "Oh, what is early in the morning?" (laughter) "Let me enjoy sleep."

So there is no such facilities at home. Therefore this institution is started. If you are serious about Kṛṣṇa consciousness, if you are serious about increasing attachment for Kṛṣṇa, then you should come and live with the devotees. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. And atha bhajana-kriyā. The sādhu-saṅga… [Cc. Madhya 22.83]. Now they are chanting, they are having maṅgala-ārati, they are decorating the Deity, and so many things. Everyone who will associate, you will see. And then he will be inclined to be initiated. This is our practical experience. They will submit, "Please let me be initiated." This is called bhajana-kriyā. Bhajana-kriyā means if he is serious about bhajana-kriyā, how to worship, then anartha-nivṛttiḥ syāt. Anartha means we have learned so many nonsense things. They can be summarized in four items: illicit sex, intoxication, gambling, and meat-eating. So anartha-nivṛttiḥ syāt. If you accept bhajana-kriyā, the activities of devotional service, then these things will be vanished. Then, when you are purified, as I have said, that sarvopādhi-vinirmuktam [Cc. Madhya 19.170], when he is free from all these material bad habits, he is mukta. He is liberated. Then ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā, tato 'nartha-nivṛt…, tato niṣṭhā [Cc. Madhya 23.14-15]. Then your faith… Beginning was the faith. This faith becomes established. You can… Nobody can move you. Tato niṣṭhā. Tato ruciḥ. Then you get some taste, how Kṛṣṇa consciousness is sweet. Tato niṣṭhā rucis tataḥ, athāsaktiḥ. Then attachment. Unless you get taste, how you can be attached to Kṛṣṇa?

So these are the processes. So Kṛṣṇa is saying, summarized. They are explained by the mad-āśrayaḥ, those who are devotees. So in this way we have to increase our attachment for Kṛṣṇa. And when we increase our attachment for Kṛṣṇa, then Kṛṣṇa says, asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. Now everyone has got some doubt, whether there is God or not, whether God is person or imperson, whether He is something… He has no idea. In any religion you take, ask him, "What do you know about God?" That he cannot explain. Because he is not in the platform, how he can be understand God? That is not possible. It is not… But we are confident what is God, what is His father's name, what is His name, what is His address, everything. No saṁśaya, no doubt. Everything complete. Asaṁśayam. We are confident that we are going to Kṛṣṇa, back to home, back to Godhead. There is no doubt, asaṁśayam and samagram. Sama means full. What is God meant? Asaṁśayam… (end)

750524BG.FIJ

Bhagavad-gītā 7.1

Fiji, May 24, 1975

Prabhupāda: Oṁ namo bhagavate vāsudevāya (devotees respond). Ladies and gentlemen, I am just going to speak before you about knowledge of the Absolute. It is from the Seventh Chapter of Bhagavad-gītā.

This human form of life is obtained after many, many millions of years by evolutionary process: aquatics, then insects, reptiles, birds, beasts, uncivilized men, and then civilized form of human being. They are called the Aryans. So the human being, civilized human being, is the topmost of the creation, and the consciousness is developed than the lower animals. Therefore the Vedānta philosophy says that this human form of life is meant for understanding knowledge Absolute, knowledge of the Absolute. Athāto brahma jijñāsā. Brahman means the Absolute. Brahman is explained in the Vedānta-sūtra, janmādy asya yataḥ: [SB 1.1.1] "Brahman, or the Absolute Truth, is that from whom everything has emanated." There must be the original source of everything. So to understand that original source of everything is the knowledge of the Absolute.

So this Kṛṣṇa consciousness movement is teaching throughout the whole world about the knowledge of the Absolute. There is no question of religion or dogmatism. It is a question of cultural advancement in knowledge. Every human being has got right to understand the absolute knowledge. That is the only business of human being. There is no other business. Unfortunately, for want of training, we are wasting our advanced intelligence for the same business as the cats and dogs are engaged. That is the difficulty. Cats and dogs, they cannot understand what is absolute knowledge. They are busy where to find out food, where to find out shelter, where to find out facility for sexual intercourse, and where to find out shelter to avoid danger, defense, in other words, defense.

Āhāra-nidrā-bhaya-maithunaṁ ca. At the present moment the human society is busy where to find out food, where to find out shelter, how to have nice sexual intercourse, and how to defense from other nation or other enemy. This has become the business. This is always the business of the materialistic way of life. But this Kṛṣṇa consciousness movement is a different life. It is not materialistic way of life. It is the life of spiritual realization. It is little difficult because people are accustomed to think everything in materialistic way. Just like peace. Peace cannot be possible in the animal or materialistic way of life. It is not possible. You cannot expect peace in the cats' and dogs' society. That is not possible. Peace is possible when human being is advanced in God consciousness or Kṛṣṇa consciousness.

When we speak "Kṛṣṇa," please try to understand I am speaking of the Supreme Lord. Kṛṣṇa means "all-attractive," Bhagavān. Here it is said in the Seventh Chapter, śrī-bhagavān uvāca. Bhaga. Bhaga means opulence. You use the word bhāgyavān, bhāgya. From this word, bhaga, it has come bhāgya. Bhāgya means fortune, opulence. So Bhagavān means all-fortunate, all-opulent. That is Bhagavān. That definition is given by Parāśara Muni. The wealthiest man, aiśvaryasya samagrasya. Aiśvarya means wealth, and samagra means all, complete. We may be very rich; you may be very rich; but nobody can claim that "All the riches belong to me." Nobody can say. Only Bhagavān can say. Just like Kṛṣṇa says in the Bhagavad-gītā, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. He says, "I am the enjoyer of all activities." Just like there are so many different types of activities, but the result of the activity is enjoyed by somebody. He is called bhoktā. Just like in a very big business establishment so many activities are going on, but the enjoyer of the result of the activities is the proprietor or the managing director, something like that. Similarly, Kṛṣṇa says, bhoktāraṁ yajña-tapasām. We are engaged in different types of austerities, penances, and performing yajñas, but who is the bhoktā? Bhoktā, Kṛṣṇa says, "I am the bhoktā, I am the enjoyer." Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: "And I am the proprietor of everything within this universe." Not only in this universe, there are many other millions of universes. Therefore says, sarva-loka-maheśvaram. There are different lokas in each and every universe. And maheśvaram, mahā īśvara, the supreme proprietor. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram, suhṛdaṁ sarva-bhūtānām [Bg. 5.29]. Although He is so great, still, He is friend of all living entities. Sarva-loka-maheśvaram, suhṛdam… jñātvā māṁ śāntim ṛcchati. This is the culture. If anyone can understand that God is the proprietor of everything, God is the enjoyer of all activities, the resultant action, God is the supreme friend of everyone-simply by understanding these three formulas, one attains real platform of peaceful life. That is peaceful life.

So bhagavān uvāca. We don't say anything which is not spoken by Bhagavān, the Supreme. We don't manufacture concocted ideas, dogmas. No, that is not our business. One should not do that. But if you speak what Bhagavān has said, what Kṛṣṇa has said, that is perfect. Bhagavān means the supreme complete, the possessor of all opulences. Aiśvarya means riches, strength, influence, beauty, knowledge, renunciation. These are called aiśvaryas. So you try to find out who is that person who possesses all these things, bhaga, in complete. If you are inquisitive, if you are actually philosopher, then you will find Kṛṣṇa: Kṛṣṇa is Bhagavān. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. That is the verdict of the Vedic śāstra. Kṛṣṇas tu… We are searching after Bhagavān, or God. We simply try to understand that God is very great. That's fact. But how great He is, that has to be known. That is called knowledge of God. Now we cannot think of that one person can become the proprietor of all the riches and wealth of the world. But unless we accept it, he is not God.

So this understanding of God requires a process, how to understand. The main process is that we cannot speculate about God. That is not possible. If we want to know God by speculation, there may be difference of opinion. I may say, "God is like this." You may say, "God is like this." Then difference of opinion. Therefore best thing is to know God from God. That is required. Let God speak Himself about Himself. That is perfect. If you simply conjecture, guess, that "Swamiji may be like this," another may say "Like this, like that." But if I say unto you, "I am like this," that is perfect. So here in the Bhagavad-gītā we have got this advantage, followers of Vedic literature, that the Bhagavān, the Supreme Personality of Godhead, Kṛṣṇa, is speaking Himself about Himself. That is perfect knowledge. Therefore it is said, bhagavān uvāca. The Supreme Personality of Godhead is speaking Himself.

So He was speaking to Arjuna. So He says the process, how to understand God. The process is, means:

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Kṛṣṇa, the Supreme Personality of Godhead, says that "If you want to know Me, then you have to increase your attachment for Me." This is the first condition. Mayy āsakta. Mayi āsakta-manāḥ. Our mind is attracted by so many things, especially in the material world. When yoga system was advised to Arjuna that "You concentrate your mind upon Me," Arjuna flatly declined, "My dear Kṛṣṇa, I cannot concentrate my mind in any particular thing." But he said that "I have got my mind on You." That is different thing. "But if you ask me to concentrate, it is very difficult for me."

cañcalaṁ hi manaḥ kṛṣṇa

pramāthi balavad dṛḍham

tasyāhaṁ nigrahaṁ manye

vāyor iva suduṣkaram

[Bg. 6.34]

Tasyāhaṁ nigrahaṁ manye vāyor iva suduṣkaram. The yogis, "Generally, the yogis, they are trying to concentrate the mind upon the Supreme Absolute Truth. That is the yogic practice. Yoga indriya-saṁyamaḥ. Yoga means to concentrate your mind to the Absolute Truth by controlling the senses. Because the senses are very restless, it will not allow you to concentrate your mind. Therefore yoga indriya-saṁyamaḥ. That is yoga.

So here the same yoga is advised: yogaṁ yuñjan mad-āśrayaḥ. This yoga has to be practiced under Kṛṣṇa. Mad-āśrayaḥ. Mat means "Me," and āśrayaḥ means taking shelter. Or mad-āśrayaḥ means to take shelter of Kṛṣṇa's devotee, one who has completely taken shelter of Kṛṣṇa, to take shelter of him. The same thing: one who is electrified, if you touch that man, you also become electrified. This is the process. Therefore this is stressed here that "You practice this yoga…" Mayy āsakta-manāḥ pārtha, "My dear Pārtha…" Pārtha means the son of Pṛthā. Arjuna's mother's name was Kuntī, Pṛthā; therefore he is sometimes addressed by the Lord as Pārtha. Kṛṣṇa's another name is Pārtha-sārathi. Pārtha-sārathi because He accepted the post of chariot driver of Pārtha, therefore His name is Pārtha-sārathi. There is a very big temple in Madras of Pārtha-sārathi.

So somebody will fight that "God has no name." Yes, God has name, but the names are so many that you cannot understand which one is the chief name. Therefore the Vedantist, those who are expert in Vedic knowledge-and the word is also there-they have selected the chief name of God as Kṛṣṇa. Kṛṣṇa means "all-attractive." God has actually no name, but His name is designated according to His activities and action. Just like Pārtha-sārathi. Pārtha-sārathi, the name is given to Kṛṣṇa because He acted as the chariot driver of Pārtha. He is addressed as Devakī-nandana. So Devakī-nandana is not His name, but because He acted, He appeared as the son of Devakī, He is called Devakī-nandana. He is called Yaśodā-nandana. Similarly, all the names of God… Actually, what you say, that there is no name of God, but He has His name, but the name is designated according to His activities. That means that God has His activities, and according to the different types of activities, He has got millions and trillions of name.

So our this propaganda, "Chant the holy name of God"… So somebody may decline that "Why shall I chant the name of Kṛṣṇa? This is Hindu name," or "Indian name." But Caitanya Mahāprabhu says that if you decline to chant the particular name "Kṛṣṇa," then if you have got your name of God, you can chant that also. We are not dogmatic. If you have got actually the name of God, you chant that. That is His instruction.

nāmnām akāri bahudhā nija-sarva-śaktis

tatrārpitā niyamitaḥ smaraṇe na kālaḥ

etādṛśī tava kṛpā bhagavan mamāpi

durdaivam īdṛśam ihājani nānurāgaḥ

Caitanya Mahāprabhu said that whatever name you select, God's name… In India we have got God's name in so many varieties-Kṛṣṇa, Govinda, Nārāyaṇa, Viṣṇu… [break] …is our propaganda. We don't say that "You chant this particular name." Caitanya Mahāprabhu never says. But we selected to chant this Hare Kṛṣṇa mantra because Caitanya Mahāprabhu, the inaugurator of the saṅkīrtana movement, He personally chanted this Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma… So we follow. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. We have to follow some authority.

So our request is to everyone-I think there should be any objection-that "You chant the holy name of God." This is Kṛṣṇa consciousness movement. If you have got your own name of God, you chant that. If not, what is the objection? Take this name, "Kṛṣṇa," and chant. Why there should be objection? This is not dogmatism. We give freedom. We do not give. Caitanya Mahāprabhu gives that God has got many name. Why not? Just like one man in the family-somebody is calling him father; somebody calling him brother; somebody calling him by his name. There are so many ways to call the same man. Similarly, if you have got a name, holy name of the holy father, you chant that. This is our propaganda. Harer nāma harer nāma harer nāmaiva kevalam [Cc. Ādi 17.21]. This is the recommendation in the Vedic literature, that in this age, this age of differentiation, this age of fight, quarreling, misunderstanding, if I say, "This is the name of God," and you say, "No, this is the name of God," then there will be fight. So better, Caitanya Mahāprabhu gives here, that whatever name you have got… But it must be God's name, harer nāma, not your manufactured name. It must be authorized God's name. You chant that.

This is Kṛṣṇa consciousness movement. And this is the basic principle of bhakti-yoga. Kṛṣṇa says here, yogaṁ yuñjan mad-āśrayaḥ. Yogam. Mayy āsakta-manāḥ. The business is that we have to increase our attachment for God. This is our main business. We are attached to so many things. That is material life. Everyone has got. Therefore we have got different types of body. Kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu. Why we have got different types of body? The kāraṇam, the reason, is that we are associating with particular type of infection in this material world, and we are getting particular type of body. I have explained it several times that there are three guṇas: sattva-guṇa, rajo-guṇa, tamo-guṇa.

So in the Bhagavad-gītā it is said, kāraṇaṁ guṇa-saṅgaḥ asya. As soon as we are in the material world, we are under the influence either of these three guṇas: sattva-guṇa, rajo-guṇa, tamo-guṇa. Those who are purely in association with the modes of goodness, sattva-guṇa, they are considered as brāhmaṇa. And those who are associated with the rajo-guṇa, passion, they are called kṣatriyas. And those who are associating with the tamo-guṇa, ignorance, they are called the śūdras. And the mixture of tamo-guṇa and rajo-guṇa is the position of the vaiśya. In this way, there are four divisions of men everywhere. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. According to the association of particular type of modes of nature and working in that way, it makes a division of the human society. That is required. For upkeep of the human society in order, according to the quality and work there must be division. But that is not that division as we are thinking at the present moment in India-a man is born in the brāhmaṇa family, he is brāhmaṇa. No. He must have the brahminical qualification. That is first consideration. Śamo damaḥ satyaṁ śaucam ārjavaṁ titikṣā, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. That is the verdict of the śāstra. Not by birth. Birth is a facility. If you have the opportunity to take birth in a brāhmaṇa family, then you have got the best opportunity to acquire the brahminical qualification. Just like a person born as the son of a medical man, from the childhood he is learning all the medical terms and how his father is treating patient. So before entering medical college he is half medical man. That is the facility. But if we don't take the facility, we go astray… They are called brahma-bandhu. And if we have acquired the qualification of a śūdra, then, even though one is born in the brāhmaṇa family, he should be accepted as śūdra. Similarly, if a person is born in a śūdra family, but he has acquired these qualities, śamo damaḥ satyaṁ śaucam, he should be designated as brāhmaṇa. That is the injunction of the śāstras in many places. So if by force I want to assume myself as a brāhmaṇa or kṣatriya without qualification, that is the cause of India's cultural ruination. Such a high Vedic culture of India is now ruined because we have misused the terms. That is the cause.

Now we are interested… But this culture, this Vedic culture, is not for, not meant for India. It is meant for all living entities. Sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ [Bg. 14.4]. Kṛṣṇa never claims that "I am the God of the Hindus" or "I am Indian" or "I am for the brāhmaṇas" or this or that. No. He says that "I am the seed-giving father of everyone." That is God. That is God. That means God. He never claims. Sarva-yoniṣu. There are 8,400,000 species of life, and Kṛṣṇa claims to be the father, seed-giving father of all of them. So Kṛṣṇa is for everyone. Don't take Kṛṣṇa as sectarian. No. Kṛṣṇa is God; He is for everyone.

So if you want to know Kṛṣṇa, then Kṛṣṇa gives the formula. Or if you want to know God, then you follow God's formula. What is that? Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. First of all, first business is that you have to increase your attachment for God, or Kṛṣṇa. We are increasing our attachment for the dog, and where is the attachment for God? People are becoming… Now it has become a fashion to keep dogs and increase attachment for dog. They are ready to kill cows but give protection to the dog. So our advancement of civilization is going in that way. Anyway, this attachment or that attachment, every particular man has got attachment for something, phobia. But that attachment should be turned for Kṛṣṇa. This yoga has to be practiced. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ.

Then what will be the result? Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. Asaṁśayam. We have got vague idea of God. We do not know actually what is God. There is saṁśaya, doubts. Somebody is impersonalist. Somebody is localized. Somebody is personalist. But actually, if we ask every man, "What is your conception of God?" I think hardly anyone will be able to explain what is the meaning of God. They have no clear idea. Is it not a fact? Can any one of you give me a clear idea what do you mean by God? No. Therefore if you want clear idea of God without any doubt, asaṁśayam, and samagram… Samagram means full, not partially. The spiritual understanding is partial in this way, brahmeti paramātmā iti bhagavān iti śabdyate. The Absolute Truth is realized in three features, Brahman, beginning from Brahman, then Paramātmā, Supersoul. I think in Christian world they call holy ghost. Anyway, Paramātmā, the Supersoul. And ultimately the Supreme Personality of Godhead, Kṛṣṇa. That is the statement of the śāstra. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. If you want to know, here is Bhagavān. In many other places,

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

Sarva-kāraṇa-kāraṇam. There is nothing accidental. Everything is there as cause and effect. That is clear idea.

So there are so many causes. I am caused by my father, my father is caused by his father, his father is caused by his father, you go on, go on. Then you come to the supreme father. He is the cause of all causes. That is Kṛṣṇa. The supreme father is the cause of all subordinate fathers. That is the definition of God, another definition. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Īśvaraḥ, īśvaraḥ means controller. So controller, you are also controller. You control over your family, over your son, over your wife. And if you go to the office you become controlled by your boss. So here the controller is relative. Both I am controller and controlled. But when you find somebody else-he is simply controller, not controlled-that is God. This is simple definition of God. You will find everyone relatively controller and controlled. But go on searching out where is that person that He is controller but not controlled. That is īśvaraḥ. That is īśvaraḥ paramaḥ, the supreme īśvara.

And who is that? Kṛṣṇa. When Kṛṣṇa was present He was not controlled by anyone. He was only controller. If you study the life of Kṛṣṇa, you will find He is always controller, never controlled by anyone. Therefore the śāstra says, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. And about His form? His form is sat-cit-ānanda. How it is? Now, you can distinguish. Your form, this body, is asat; it will not stay. But Kṛṣṇa's form is sat, just the opposite. And your form or my form is full of ignorance, not cit. But Kṛṣṇa's form is full of knowledge, just opposite. And ānanda. My form is so full of miserable condition of life that I have no ānanda, blissfulness. But Kṛṣṇa's form is blissfulness. You will find Kṛṣṇa's picture always smiling and playing on His flute with His cowherd boyfriends or the gopīs or His mother, Yaśodā, always jolly. Ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). That is, the Vedānta-sūtra says, "The Absolute Truth by nature is ānandamaya, always jolly."

So if we become in touch with that ānandamaya, that is called self-realization. Brahma-bhūtaḥ prasannātmā [Bg. 18.54]. You get the same qualification. Just like if you touch yourself with fire, you get the quality of fire-you become warm. In any way you come to the fire, you become warm. Similarly, some way or other, you come to Kṛṣṇa. That is called mayy āsakta-manāḥ. Some way or other, you become attached to Kṛṣṇa. This yoga has to be practiced. That is called bhakti-yoga. Yena tena prakāreṇa manaḥ kṛṣṇe niveśayet. This is the injunction given by the Gosvāmīs. "Somehow or other." Kāmāt krodhāt bhayāt. There are so many ways. One is attached to Kṛṣṇa by lusty desire. Just like the gopīs. The gopīs saw Kṛṣṇa very young boy, very beautiful. Naturally, young girls become attached to beautiful boy. So they became attached. The attachment is there. Mayy āsakta-manāḥ. Kaṁsa, out of fearfulness, because he heard that Kṛṣṇa will kill him, so he was always thinking of Kṛṣṇa, "Whether Kṛṣṇa is coming to kill me? Whether Kṛṣṇa is coming to kill me?" So he also became attached, bhayāt. Kāmād bhayāt krodhāt. There are so many examples. So these are indirect attachment. And direct attachment, just think of what is the result of direct attachment. If by indirect attachment they became so exalted, when you become directly attached with Kṛṣṇa by love, just see what is your position. So that is Kṛṣṇa consciousness movement. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. So this has to be done under the direction of mad-āśrayaḥ, a person, a devotee or the spiritual master, who has absolutely taken shelter of Kṛṣṇa. He is also mad-āśrayaḥ. He has no other business. So either take the shelter of the person or directly the Supreme Person, the same thing. Better to take the shelter of a person who is under the protection of Kṛṣṇa.

So our request is that Bhagavad-gītā is very popular book. Don't try to interpret Bhagavad-gītā whimsically just to show yourself a big scholar, big politician. No, don't do that. Try to understand Bhagavad-gītā as it is. Then you will be benefited. Therefore we are presenting Bhagavad-gītā, this book. It is about eleven hundred pages. We are presenting Bhagavad-gītā as it is, without any interpretation. And the result is that thousands of the foreign country youths, they are becoming Kṛṣṇa conscious. The proof is there. The proof is there. And all over the world, in Europe, America, Canada, Australia and Japan, even in Moscow and Africa, everywhere, we are not failure. That is Kṛṣṇa's grace. Because we are presenting Kṛṣṇa as it is, Bhagavad-gītā as it is, it is being accepted. Before me, many swamis went to the Western countries. They also talked about Bhagavad-gītā and other Vedic literature. But not a single person could be converted to Kṛṣṇa consciousness, not a single person throughout the whole history, background. But since 1967, we are presenting Bhagavad-gītā as it is; thousands of young generation, they are taking to Kṛṣṇa consciousness. This is the result.

So either we remain in Fiji or in England or anywhere, because Kṛṣṇa is the proprietor of everything, everywhere…, Sarva-loka-maheśvaram [Bg. 5.29]. So Fiji is a small part of the sarva-loka. So if He is the proprietor of all the lokas, then He is the proprietor of Fiji also. There is no doubt about it. So the inhabitants of Fiji, if you take to Kṛṣṇa consciousness, that is the perfection of life. That is the perfection of life. Don't deviate from the instruction of Kṛṣṇa. Very directly, bhagavān uvāca, directly Bhagavān is speaking. You take advantage of it. There is solution of all problems of the world if you refer to Bhagavad-gītā. Any problem you present, there is solution, provided you take the solution.

Nowadays they are facing a scarcity of food. The solution is there in the Bhagavad-gītā. Kṛṣṇa says, annād bhavanti bhūtāni: [Bg. 3.14] "Bhūtāni, all living entities, both animal and man, they can live very nicely without any anxiety provided they have got sufficient food grains." Now what is your objection to this? This is the solution. Kṛṣṇa says, annād bhavanti bhūtāni. So it is not utopian; it is practical. You must have sufficient food grain to feed the human being and the animal, and everything will be peaceful immediately. Because people, if one become hungry, he is disturbed. So give him food first of all. That is Kṛṣṇa's injunction. Is that very impossible, impractical? No. You grow food more and distribute. So much land is there, but we are not growing food. We are growing or busy in manufacturing tools and motor tires. Then now eat motor tires. But Kṛṣṇa says that "You grow anna." Then there is no question of scarcity. Annād bhavanti bhūtāni parjanyād anna-sambhavaḥ. But anna is produced when there is sufficient rain. Parjanyād anna-sambhavaḥ. And yajñād bhavati parjanyaḥ [Bg. 3.14]. And if you perform yajña, then there will be regular rainfall. This is the, way. But nobody is interested with yajña, nobody is interested with food grain, and if you create your own scarcity, then it is not God's fault; it is your fault.

So take anything, any question-social, political, philosophical, religious, anything you take-and the solution is there. Just like India is facing about this caste system. So many are in favor of the caste system, so many in not favor. But Kṛṣṇa makes the solution. So there is no question of in favor or not in favor. The caste system should be designated according to the quality. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma [Bg. 4.13]. Never says, "By birth." And in the Śrīmad-Bhāgavatam it is confirmed,

yasya yal lakṣaṇaṁ proktaṁ

puṁso varṇābhivyañjakam

yad anyatrāpi dṛśyeta

tat tenaiva vinirdiśet

[SB 7.11.35]

Clear instruction of Nārada Muni.

So we have got everything perfectly in the Vedic literature, and if we follow… The Kṛṣṇa consciousness movement is trying to educate people on this principle. We are not manufacturing anything. That is not our business. Because we know we are imperfect. Even if we manufacture something, that is imperfect. We have got four faults in our conditional life: we commit mistake, we become illusioned, we cheat others, and our senses are imperfect. So how we can get perfect knowledge from a person who is, I mean to say, possessing all these faults? Therefore we must get knowledge from the Supreme Person, who is not affected with these faults, mukta-puruṣa. That is perfect knowledge.

So our request is that you take knowledge from Bhagavad-gītā and act accordingly. It doesn't matter what you are. Bhagavān is for everyone. God is God. Just like gold is gold. If gold is handled by Hindu, it does not become Hindu gold. Or the gold is handled by Christian, it does not become Christian gold. Gold is gold. Similarly, dharma is one. Religion is one. There cannot be Hindu religion, Muslim religion, Christian religion. That is artificial. Just like "Hindu gold," "Muslim gold." That is not possible. Gold is gold. Similarly religion. Religion means the law given by God. That is religion. Dharmaṁ tu sākṣād bhagavat-praṇītaṁ na vai vidur ṛṣayo manuṣyāḥ [SB 6.3.19], like that-I just forget-that "Dharma, this principle of dharma, religious system, is ordained or given by God." So God is one; therefore dharma, or religious system, should be one. There cannot be two.

So that one religion is given in the Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. To surrender to God the great and to abide by His instruction, that is called religion. It may be that the Hindus may be following the same principle in a different way or the Christian may be following the same principle in different way. That is called deśa-kāla-pātra. According to time, atmosphere, and the performer, there may be little difference. But real purpose of dharma is to surrender to God and try to love Him. That is religion. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Because we are part and parcel of God… We have now forgotten. We have to revive our God consciousness. Then we go back to home, back to Godhead. This is our business.

So Kṛṣṇa consciousness movement is meant for this purpose, that everyone should be raised to the platform of God consciousness. Then his human form of life is successful. Otherwise it is the life of cats and dogs.

Thank you very much. (end)

Bhagavad-gītā 7.1

Melbourne, June 29, 1974

740629BG.MEL

Prabhupāda: So here it is said that asaṁśayam. Asaṁśayam means without doubt. Without doubt. And samagram, samagram means in complete. Those who are philosophers, speculating what is God, what is the Absolute Truth, they cannot know. That is stated in the Śrīmad-Bhāgavatam,

athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ (bhagavan-mahimno)

na cānya eko 'pi ciraṁ vicinvan

[SB 10.14.29]

One who is, I mean to say, has gotten, who has gotten a little favor of Kṛṣṇa, God, he can understand. Athāpi te deva padāmbuja-dvaya-prasāda, one who has got little mercy of the lotus feet of Kṛṣṇa, athāpi te deva padāmbuja-dvaya-prasāda-leśa, little mercy, jānāti tattvam, he can understand what is God. Little favor; not all favor, a little. Others, ciraṁ vicinvan, they may go on speculating, imagining what is God, "God may be like this," "God may be like that," "God may be like that." So in that way, ciraṁ vicinvan, for many, many millions of years, if one thinks like that, he cannot understand. Therefore, Kṛṣṇa comes Himself, and He manifests His pastimes in Vṛndāvana as cowherd boy-how He is playing with His friends, how He is dealing with Rādhārāṇī, how He is dealing with His parents. Everything is manifested practically just like ordinary human being. But at the same time, whenever there is need, big, big demons, beginning from Pūtanā, when He was only a few months old, He is maintaining His position asGod, but dealing with His devotees. This father and mother and friends, lover, all in Vṛndāvana, who are they? They are expansion of Kṛṣṇa. That story we have got in the Kṛṣṇa book, that Brahmā stolen all the cows and calves and cowherd boys. Stolen, and Kṛṣṇa immediately created another set. Then Brahmā understood that "Here is the Supreme Lord, my master." So, these, Kṛṣṇa's associates, they are all also Kṛṣṇa, expansion of Kṛṣṇa. Ānanda-cinmaya-rasa-pratibhāvitābhis tābhir ya eva nija-rūpatayā kalābhiḥ. We are also expansion of Kṛṣṇa. We living entities, Kṛṣṇa says in the Bhāgavata, mamaivāṁśo, part and parcel.

So, samagram, one has to understand actually what is Kṛṣṇa in complete. If you want to that, know that, then this is the process, mayi, mayi āsakta-manaḥ, mayy āsakta-manaḥ [Bg. 7.1], the mind has to be engaged in Kṛṣṇa, first thing is. Mind. Therefore, Kṛṣṇa manifests Himself in this Deity form. The Deity is Kṛṣṇa Himself. But we cannot concentrate Kṛṣṇa which is not visible. Kṛṣṇa is not visible to the ordinary eyes. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. God is not perceptible with our, this material eyes, our material senses. ataḥ śrī-kṛṣṇa-nāmādi na, even material ears. You are chanting. If you are not spiritually advanced, this chanting of Hare Kṛṣṇa mantra also will not appeal. It will be happening mechanically. But by chanting you will gradually advance, ceto-darpaṇa-mārjanam, then you will understand that this Hare Kṛṣṇa mantra is not different from Kṛṣṇa. The mantra, the sound vibration, is also Kṛṣṇa. So, we have to, I mean to say, repose our mind to the form of Kṛṣṇa. Kṛṣṇa says mayi, "Unto Me, ṛṣṇa." We cannot see now Kṛṣṇa personally. Personally He is here, but we want to see anything physically. Physically He is also there. Here, Kṛṣṇa mūrti is physical, but, because you are differently educated, you do not know what is this world of physics. We think that this is different from Kṛṣṇa. That will be explained. Therefore it is said, tac chṛṇu. Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu. "You just hear from Me, as you can understand Me in complete, without any doubt." So Kṛṣṇa is instructing Himself, about Himself. Why there should be any doubt? There cannot be any doubt. God is explaining Himself about Him, then why there should be doubt? This is the, this is called bhakti-yoga. Mad-āśrayaḥ. Mayy āsakta-manāḥ pārtha. So how you can engage your mind in the Supreme Personality of Godhead if you do not know the form? Therefore Kṛṣṇa comes in His original form.

yadā yadā hi dharmasya

glānir bhavati bhārata

(abhyutthānam adharmasya)

tadātmānaṁ sṛjāmy aham

When people forget or become engaged otherwise, rascaldom, duṣkṛtinaḥ, at that time He comes. He comes Himself or sends His representative to make this rascal know that "Here is Kṛṣṇa." Tadātmānaṁ sṛjāmy aham. In the form of name, in the form of Deity, in the form of picture, in the, so many ways. If you think of Kṛṣṇa within yourself, that "Kṛṣṇa is like this, Kṛṣṇa's leg is like this, Kṛṣṇa's flute is like this, Kṛṣṇa's hand is like this, mouth is like this, He is dressed like this," this meditation is perfect meditation. Not imagination. So that your mind will be gradually absorbed in Kṛṣṇa.

So, Kṛṣṇa comes therefore personally and exhibits this Kṛṣṇa mūrti. Just like here is the picture of your spiritual master. So you worship this picture. You know that "This is my spiritual master's picture." Similarly, if somebody disregards this picture, you will not tolerate. Similarly, Kṛṣṇa's Deity and Kṛṣṇa not different. I was explaining this morning, Kṛṣṇa has come, kindly, to accept your service as you can deal with Him. If Kṛṣṇa comes in His gigantic form-Kṛṣṇa has got gigantic form also, as it was shown to Arjuna-you will not be able to capture Him, neither you have any means to dress him. Suppose the universal form of Kṛṣṇa is there, and you have to dress Him, so the (laughter) whole cloth factory will be finished.(laughter) Is it not? How you can dress? You have no capacity to dress. But Kṛṣṇa has kindly accepted a form, the Deity. You can purchase cloth according to your means, and with your great devotion, you can dress. Similarly, the gigantic gigantic virāṭ-rūpa, universal form, the whole, it s described in the Bhagavad-gītā that He is eating, the whole humanity is going on in His mouth. Then where you will get such food? (laughter) The whole human…, the whole universal living entities can be devoured by Kṛṣṇa. But, because you are not able to offer such gigantic food to Kṛṣṇa, Kṛṣṇa says, "All right, give Me," patraṁ puṣpaṁ phalaṁ toyam, "give Me a little flower, give Me a little fruit, give Me a little water, I shall accept it." This is called arcana-viddhi. Kṛṣṇa has agreed to accept your service as you can afford to do. It is not idol worship. It is actually worshiping Kṛṣṇa.

So therefore Kṛṣṇa said, mayy āsakta-manāḥ pārtha, that simply you have to increase your attachment for Kṛṣṇa. This is bhakti-yoga. We have got attachment for so many things. Our attachment is now disbursed in so many ways. You have to concentrate that attachment to Kṛṣṇa, then your business will be successful, bhakti-yoga, mayy āsakta-manāḥ, "Mine." Sa vai manaḥ kṛṣṇa-pādāravindayor. Somehow or other you have to engage your mind at the lotus feet of Kṛṣṇa. Therefore so many paraphernalia how to engage your mind. Śravaṇaṁ kīrtanaṁ viṣṇoḥ: hearing about Kṛṣṇa, chanting about Kṛṣṇa, thinking of Kṛṣṇa, worshiping Kṛṣṇa, talking about Kṛṣṇa, writing about Kṛṣṇa, selling the books about Kṛṣṇa, eating Kṛṣṇa prasādam. In this way you become Kṛṣṇaized. All-around Kṛṣṇa. That is Kṛṣṇa consciousness. This is called bhakti-yoga. This is called bhakti. Somehow or other, you become surrounded by Kṛṣṇa atmosphere. This is Kṛṣṇa consciousness. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan, this is yoga, mad-āśrayaḥ, not… Mad-āśrayaḥ means "taking shelter of Me." So, "taking shelter of Me" through beginning teaching. Understanding of Kṛṣṇa, taking shelter of Kṛṣṇa's representative. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja. By Kṛṣṇa's mercy one gets guru, and guru's mercy one gets Kṛṣṇa. So, if one is sincere, he will take advantage of guru's mercy and Kṛṣṇa's mercy, and then he will be perfect. This is called bhakti-yoga. Not that "I am now very much advanced, I don't require any help from my guru," as somebody are doing. This is rascaldom. You cannot get Kṛṣṇa by overcoming guru. That is not possible. Therefore Caitanya-caritāmṛta, guru-kṛṣṇa-kṛpāya pāya. We should always remember that by the mercy of Kṛṣṇa we get guru, and by the mercy of guru we get Kṛṣṇa. So we have to seek mercies of both of them.

So, mayy āsakta, mad, mad-āśrayaḥ. Mad-āśrayaḥ means, mat-āśrayaḥ, one…., guru means…., who has taken full shelter of Kṛṣṇa, he is guru. A, a guru does not mean that he has taken shelter of somebody else and he has become guru. That is not. Guru means one who has taken full shelter, complete surrender to Kṛṣṇa, he is guru. Or he speaks only what is spoken by Kṛṣṇa. Just like we have, speaking in this Bhagavad-gītā, as it is. There is no malinterpretation. Kṛṣṇa says sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. The guru will teach his disciple that "You surrender to Kṛṣṇa." Kṛṣṇa is God, He is saying "Surrender to Me," and guru is saying "You surrender to Kṛṣṇa." Therefore the statement is the same. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru, so guru will say the same thing, that "You always think of Kṛṣṇa, you become a devotee of Kṛṣṇa, you offer worship to Kṛṣṇa, you offer your obeisances." This is guru's business. Not that because in the śāstra it is said that guru should be honore as Kṛṣṇa, as bhagavān, therefore guru will think, "I have become bhagavān." No. That is māyāvāda. The disciple will offer as respect, as much respect he offers to Kṛṣṇa, to guru. That is the śāstric injunction. For that reason the real guru will not think that "I have become Kṛṣṇa." Kintu prabhor yaḥ priya eva tasya. Yasya prasādād bhagavat-prasādo. By the mercy of guru, you get the mercy of Kṛṣṇa. If, if guru approves, that "Here is a nice devotee," then Kṛṣṇa accepts, "Yes, here is a nice devotee."

So therefore yasya prasādād, our business is to please guru. If he is satisfied, then Kṛṣṇa immediately becomes satisfied, because he is the agent. That is very easy to understand. Suppose you are working in office, your immediate boss the superintendent, if he is pleased, that means the managing director is also pleased. You haven't got to please the managing director separately. If you please his representative, then the managing director sees the report, "Yes this man is working nice." That he will accept. He has never seen him. But that is not the fact, Kṛṣṇa also seeing you. So this is called mad-āśritāḥ. Yuñjan…, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. You have to take shelter of Kṛṣṇa. And Kṛṣṇa, because you have no direct touch of Kṛṣṇa, therefore you take shelter of Kṛṣṇa's representative. Then this yuñjan begins. He will teach you how to practice the bhakti-yoga, how to worship Him, how to think of Him, how to offer obeisances, how to observe the ceremonies. Just like yesterday we perfomed the ceremonies, Ratha-yātrā, so this dress, Jagannātha dress, and function, everything you have to learn. This is called bhakti-yoga, mad-āśrayaḥ. And this, the beginning is mayy āsakta-manāḥ, āsakta. Āsakti, we have to develop attachment. If you do not develop attachment for Kṛṣṇa, then other thing does not come.

So this āsakti attachment has to be practiced. That āsakti, there is rules and regulation, or the method how you can develop, increase your attachment for Kṛṣṇa. So, the first thing is ādau śraddhā, faith, that "If I become Kṛṣṇa conscious, I will be happy. That is my goal of life." This is called śraddhā. If you have no śraddhā, that "By loving Kṛṣṇa, by surrendering to Kṛṣṇa, my life will be perfect, that is perfection of life," then there is no beginning of bhakti-yoga. So first thing is this. Just like Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. So, "You give up all other engagement, just surrender to Me." So if you have got faith actually, then you can devote yourself fully, cent percent in the service of, that is the beginning, ādau śraddhā, "Yes, Kṛṣṇa says that by surrendering to Him I shall be free from all sinful reaction." If you have got faith, then you surrender, and actually you will be free from all sinful reaction. Kṛṣṇa says… Kṛṣṇa is not making any bogus propaganda. He sai, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi, "I shall get you released from all reaction of sinful life." We are suffering because there is reaction of sinful life, but if you surrender to Kṛṣṇa, then your all reaction of sinful life is immediately nullified, squared up.

So this is the process of bhakti-yoga. You surrender and, in the past, whatever sinful activities you have done, that is squared up, now account closed. Now you begin a new life, devotional life, and if you stick to the principle as it is instructed, that do not have illicit sex life, do not have intoxicants, do not eat meat, do not play gambling, speculate, you promise before Kṛṣṇa and before the spiritual master, before the Vaiṣṇavas, so many witnesses, and if you violate, then you can understand what you are doing. You promise with…, before the Deity. Kṛṣṇa is not different, so when the initiation takes place we promise so many things. But if we do not follow, if we do not keep our promise, that is a great fault. If you, by chance, by mistake, you violate the regulative principle, that is excused, but if willingly, if you go on committing sinful life-so just like in the Churches they go to confess and again begin-that kind of business will not help you. That kind of business will not help you. Now I have confessed, now I begin new chapter of sinful life. Again I shall confess. Kṛṣṇa is not so fool that you can cheat Him by this process. No, that is not possible. You can be executing the process of your advancement; unwillingly if you commit some mistake, that will be excused. That is said in the Bhagavad-gītā, api cet su-durācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ. Sometimes we take shelter of this verse, that api cet su-durācāro, "However sinful you might, may be," bhajate mām ananya-bhāk, "if he is fully engaged in My service…" But this word is very important. One cannot be fully engaged in the service of Kṛṣṇa unless he is purified. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām [Bg. 7.28]. One who is completely free from reaction of sinful life and is always engaged in pious activities, such person can be Kṛṣṇa conscious. So it is…, it is not that one is a debauch, at the same time a Kṛṣṇa conscious. That is a contradictory. It cannot be. If he is actually Kṛṣṇa conscious, he is cannot be debauch. And if he is debauch, then he is not Kṛṣṇa conscious. Two things cannot go parallel.

So, we are…, if we are fully surrendered to Kṛṣṇa, Kṛṣṇa takes our all sinful, because continually we are suffering. What is that? Because, just like the same example, a infection. I have infected, say, two, three kinds of disease, so I am suffering from one infection, again another infection. They come. They take time. Just like if you sow a seed, it not that immediately becomes a big tree and fruits. No. It takes some time. Similarly, our pāpa-bījam, the seed of sinful activity, we take it, but in the, immediately we may not see that it is fructified, but it will, in due course of time, it will. Same (indistinct), that one man has infected cholera bacteria, so not that immediately he is attacked with cholera; say after a few days. Therefore the injection is given, and that time is allowed in the medical treatment, so that if the infection has actually working, the disease will come. So immediately we may not see that we are infected with some certain type of sinful activities, but it will come into notice That is going on. Therefore we shall be careful not to infect. And how to become careful? If you always engage yourself in Kṛṣṇa's service. Therefore the Deity worship in the temple is there to keep us always engaged. Not only Deity worship. The class, reading, hearing, kīrtana. In so many ways. There are nine different kinds of ways,

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma…

Any way, if you keep yourself always engaged in Kṛṣṇa consciousness, in Kṛṣṇa's business, then you are immune. You will not be infected. This is the process. Keep yourself always engaged in Kṛṣṇa consciousness business, you will always remain immune. Sa-gunān samatītya etān brahma-bhūyāya. And willfully, we shall not do anything which against the bhakti process, willfully. But because I am habituated… Suppose a smoker he has taken to Kṛṣṇa consciousness, at least has promised that "I shall not smoke, I shall…," but all of a chance, sudden, suppose his friend seduces him: "Oh what is that, smoke today, doing." So sometimes we become induced, but we should always remember that "I have taken this vow. Why shall I be induced by my friend to smoke?" That is very nice. But even if by mistake you do that, that can be excused, but not willfully: "Now nobody is seeing, Kṛṣṇa is not here. Let me smoke now." Not that. (laughter) Kṛṣṇa's eyes are everywhere. You cannot escape Kṛṣṇa's eyes.

So, in this way, this verse says that "Increase your attachment upon Me." That attachment can be…, the process is this, that first of all you must have full faith in Kṛṣṇa, or full faith in the words of spiritual master. That is the beginning. If you have no faith, there is no question of advancing. The advance, there is no question. Finished, then everything is finished. First thing is faith. Then, then we have to associate with persons who have faith, sādhu-saṅgaḥ. This, this is, our opening of different center means we are giving chance. So those who are inmates of the temple, they should be also such nice devotees that anyone who will come in the association of devotees, he will immediately develop a sense of devotion. That is the duty, those who are managing this temple. By his character, by his behavior, he will be influenced. This, this is next step. First of all faith, the next step is to associate with devotees. But devotees must be also sincere devotee, otherwise what will be the affect of such asociation? Ādau śraddhā tataḥ sādhu-saṅgo. Then, gradually he will be inclined to become one of the devotees. He will request the president, "Sir, you recommend me for being initiated. I am interested." That is called bhajana-kriyā. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā. That bhajana-kriyā, he is initiated, the activities begins officially. Then as he make advance in this bhajana-kriyā, or activities in devotional service, then anartha-nivṛttiḥ syāt, then all the unwanted things-the so-called illicit sex life, meat-eating, drinking, gambling, even up to smoking and drinking tea-finished. Anartha-nivṛttiḥ syāt. Then you become pure. When you are pure, then your attachment for Kṛṣṇa, athāsaktis. That is called āsaktiḥ, attachment. Then tato niṣṭhā, then firm faith; tato ruciḥ, taste; tataḥ saktiḥ, then attachment; tato bhāvaḥ: in this way you will come to the platform of loving Kṛṣṇa. Then your life is perfect. This verse explains that: how you can increase your devotional life, how you can become pefect, how you can know God perfectly, samagram; asaṁśayam, without any doubt. This is the process.

Thank you very much.

Devotees: Jaya. All glories to Śrīla Prabhupāda…. (break)

Prabhupāda: No question?

Devotee (1): Yes, right here Prabhupāda.

Devotee (2): What gives a man the right to take the renounced order of life, Śrīla Prabhupāda?

Prabhupāda: Hmm?

Devotee (2): What, what gives a man the right to accept the renounced order of life?

Devotee (1): What, who gives?

Devotee (2): What qualifications?

Devotee (1): What qualifications should the man have to take sannyāsa?

Prabhupāda: Sannyāsa?

Devotee (1): What qualifications?

Prabhupāda: For sannyāsī?

Devotee (1): Yes.

Prabhupāda: Who has got no more material desires. Then he is fit for taking sannyāsa. Sarvopādhi. Anyābhilāṣitā-śūnyaṁ. Śūnyam means zero. All material desires made into zero. Then sannyāsa. Sannyāsī, anāsakta. That is described in the Bhagavad-gītā, anāśritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ sa sannyāsī… Who is a sannyāsī? Anāsakta. Anāsakta means he is working day and night, but no attachment for the result. Karmīs… What is the difference between karmī and sannyāsa? Karmī is working so hard, day and night; he is expecting that "I shall get some money out of it and I shall enjoy." That is karmī. And sannyāsī, he is working in the same way, day and night, but he is not expecting the profit for his personal use. For Kṛṣṇa. That is sannyāsa. What is the difference? There is no…, in the activities there is no difference, but the one is accepting the result for his personal benefit, and one is creating good result but not for his personal benefit, but Kṛṣṇa's service. This is the definition of sannyāsa. Anāsakta…, anāśritaḥ karma-phalaṁ kāryam: he is doing as my duty. I am Kṛṣṇa's servant, I have to do it. If I do not do it, then it is my misbehavior. Anāsakta, anāśritaḥ karma-phalaṁ kāryaṁ karma ka…, sa sannyāsī ca yogī ca. Such person is yogī, such person is sannyāsī, na niragnir na cākriyaḥ. Not that artificially I have taken the dress of a sannyāsī and talking nonsense. He is not sannyāsī. Sannyāsa means one who has completely devoted his life for Kṛṣṇa. He is sannyāsī, sa sannyāsī, and he is yogī.

Devotee (1): Yes.

Devotee (3): Śrīla Prabhupāda, how…, how is one able to draw the distinction between working very hard for Kṛṣṇa and over-endeavoring?

Prabhupāda: Hm. What is that-phalena paricīyate. By the result you can understand. By service Kṛṣṇa, he will understand more about Kṛṣṇa. Kṛṣṇa will be clear to him. That is the test, because it is said, sevonmukhe hi jihvādau svayam. Kṛṣṇa cannot be realized by so-called speculation, but if you render service to Kṛṣṇa, then Kṛṣṇa will reveal to you. Revelation. So, he, how much service he is giving, that will be tested how much he has, I mean to say, realized Kṛṣṇa. This is the test. If Kṛṣṇa is still vague idea to him, then he has not advanced. This is the test. Just like if you are eating something, then you will feel satisfaction. You are hungry, you have been given some food, but you cannot say that "I am eating, also I am not satisfied in my hunger." That cannot be. If you are actually serving Kṛṣṇa, then Kṛṣṇa will reveal to you. You will know what is Kṛṣṇa, asaṁśayaṁ samagraṁ mām, without any doubt, and fullness. Here is the test. If somebody comes, "What is Kṛṣṇa," you say, "Yes, I am serving Kṛṣṇa, but I do not know what is Kṛṣṇa". What is his service? He must know, because here it is said, asaṁśayaṁ samagram, without any doubt… (end)

751009BG.DUR

Bhagavad-gītā 7.1

Durban, October 9, 1975

Prabhupāda: Bhagavad-gītā, Chapter Seven, "Knowledge of the Absolute." There are two things, absolute and the relative. This is relative world. Here we cannot understand one thing without the other. As soon as we speak that "Here is son," there must be father. As soon as we say "Here is husband," there must be wife. As soon as we say "Here is servant," there must be master. As soon as we say "Here is light," there must be darkness. This is called relative world. One has to be understood by other relative terms. But there is another world, which is called absolute world. There the master and the servant, the same. There is no distinction. Although one is master and other is servant, but the position is the same.

So the Seventh Chapter of Bhagavad-gītā is giving us some hint about the absolute world, absolute knowledge. How that knowledge can be attained, that is being spoken by the Absolute, Supreme Person, Kṛṣṇa. Kṛṣṇa is the Absolute Supreme Person.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

This is the definition of Kṛṣṇa given by Lord Brahmā in his book known as Brahma-saṁhitā, very authorized book. This book was collected by Śrī Caitanya Mahāprabhu from southern India, and He presented it to His devotees when He came back from southern India tour. Therefore we accept this book, Brahma-saṁhitā, as very authoritative. This is our process of knowledge. We receive knowledge from the authority. Everyone receives knowledge from the authority, but general authority, and our process of accepting authority is little different. Our process of accepting one authority means he is also accepting his previous authority. One cannot be authority self-made. That is not possible. Then it is imperfect. I have given this example many times, that a child learns from his father. The child asks the father, "Father, what is this machine?" and the father says, "My dear child, it is called microphone." So the child receives the knowledge from the father, "This is microphone." So when the child says to somebody else, "This is microphone," it is correct. Although he is child, still, because he has received the knowledge from the authority, his expression is correct. Similarly, if we receive knowledge from the authority, then I may be child, but my expression is correct. This is our process of knowledge. We do not manufacture knowledge. That is the process given in the Bhagavad-gītā in the Fourth Chapter, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. This paramparā system…

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

[Bg. 4.1]

Evaṁ paramparā. So absolute knowledge can be achieved when we hear from the Absolute. No person in the relative world can inform us about the absolute knowledge. That is not possible. So here we are understanding about the absolute world, absolute knowledge, from the Supreme Person, the Absolute Person. Absolute Person means anādir ādir govindaḥ [Bs. 5.1]. He is the original person, but He has no original; therefore absolute. He is not to be understood being caused by somebody else. That is God. So here in this chapter, therefore, it is said, śrī bhagavān uvāca, Absolute Person… Bhagavān means the Absolute Person who does not depend on anyone else. So Kṛṣṇa says,

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Throughout the whole world… Of course, in the human society, advanced human society, Aryan society, there is search after God, the Absolute. And the human life is meant for that purpose. Human life is not meant for wasting like dogs and hogs. The dogs and hogs, they are busy whole day and night to find out, "Where is food? Where is food?" But the human life is not meant for that purpose. The dogs and hogs, they do not know that food is supplied by God, everyone's. That is the Vedic information. Eko yo bahūnāṁ vidadhāti kāmān. God is supplying food to everyone. Therefore in the Christian method it is prayed, "O God, give us our… O Father, give us our daily bread." That is very good idea. But even if you do not ask, the food is there. We should understand, because the animals lower than human being, they do not go to church or to temple to ask for daily bread, but they get their bread. The elephants, they eat at a time 40 kg in this African forest, but they are getting their daily food twice. And the ant, it is satisfied with one grain. It is also supplied food. There are 8,400,000 forms of living entities. They are all getting their food without going to the church or to the mosque or praying to the Lord.

So actually, to approach God does not mean that we shall ask him for our bread. Bread He is supplying. You ask or do not ask, the arrangement is there. Therefore the Bhāgavata says, tasyaiva hetoḥ prayateta kovidaḥ: "Anyone who is expert, he should try to achieve that thing…" Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ [SB 1.5.18]. We have, or we are wandering, upary adhaḥ. Upary means up, and adhaḥ means down. There are higher planetary system; there are lower planetary system; there are middle planetary system. Therefore it is called tri-loka, three worlds. So we living entities, according to our different desires and different activities, we are being promoted to the higher, to the lower, or keeping ourself in the middle. This is going on perpetually. But we are not getting information what is the aim of life. Therefore śāstra says that we have traveled so many times-not only once-life after life, in so many forms of life, in so many different planets. But still, we haven't got the information what is the aim of life. We are simply changing one body to another and searching after something, happiness. But we have not received it. Simply we are wandering. So in this human form of life we should try to achieve that thing which we did not get, wandering so many times throughout the whole universe. Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ [SB 1.5.18].

"Then," one may question, "if I simply try to achieve Kṛṣṇa consciousness, then how my belly problem will be solved?" The answer is tal labhyate duḥkhavad anyataḥ sukham. According to Vedic injunction, you are destined to achieve a certain amount of happiness and certain amount of distress also, because you cannot achieve here in this material world any happiness which is not disturbed. There must be distress. So there are two things, happiness and distress. So as you are getting distress without inviting it… Nobody invites distress, "Let distress come upon me." Nobody invites, but it comes. Similarly, even if you do not pray for happiness, whatever is destined to you, it will come. So don't bother yourself about the material distress and happiness. Try to achieve Kṛṣṇa consciousness, which you could not achieve in so many lives after life. That is injunction. That is called absolute knowledge.

So that Kṛṣṇa consciousness achievement, how it can be obtained is being explained by Kṛṣṇa Himself. Therefore it is said, śrī bhagavān uvāca: "The Supreme Personality…" Bhagavān means He does not cheat you. Others, they will give you instruction and cheat you, because anyone who is not liberated, he has got four defects of his life: he commits mistake, he is illusioned, he cheats and his senses are imperfect. This is called conditioned soul, everyone. Even big, big men, big, big leaders, they commit so many mistakes. And so far illusion is concerned, everyone is illusioned because I am not this body, but everyone is thinking, "I am this body." This is called illusion. Dehātma-buddhi. "I am not this body. I am spirit soul." Ahaṁ brahmāsmi. But I am thinking, "I am Indian," "I am American," "I am South African," "I am black," "I am white," "I am fat," "I am thin." This is bodily. This is called illusion. And we invent our ideologies by mental speculation, without having perfect knowledge. We are accustomed to say, "I think." But "I think"? What I am? All my senses are imperfect. I commit mistake, I am illusioned, and when I say, "I think," what is the use of my thinking? This is cheating. This is cheating.

So any conditioned soul… There are two kinds of living entities: the liberated and the conditioned soul. So we should not receive any knowledge from conditioned person. We must receive knowledge from the liberated. So Kṛṣṇa, Bhagavān, the Personality of Godhead-who can be more liberated than Himself? Therefore He says-we should accept it. If you are fortunate enough, then whatever He says, you should accept it. He says that mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Everyone, at least human being, advanced human… The advanced human being is called Aryan, means advanced. Anyone who is advanced in spiritual knowledge, he is to be called Aryan. So the Aryan civilization, Vedic civilization… When Arjuna, I mean to say, denied to fight, Kṛṣṇa accused him that "You are talking like non-Aryans. You are not Aryan." Anārya-juṣṭam, akīrti-karam arjuna: [Bg. 2.2] "You are talking like a non-Aryan, and which will defame your reputation. Don't say like that." So Aryan means one who is advanced in spiritual knowledge. So Kṛṣṇa says that "If you increase your attachment for Me…" Mayy āsakta. Mayi āsakta. Āsakta means "attachment." "Simply if you increase your attachment for Me," mayy āsakta-manāḥ, "in such mind…" That is called, actually, meditation.

The mind is always absorbed in Kṛṣṇa consciousness. That is meditation. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. The yogis, the real yogis, not these gymnastic yogis, the real yogis, they, dhyānāvasthita, they always meditate upon Kṛṣṇa, dhyānāvasthita-tad-gatena manasā, by the mind. Yam… Dhyānāvasthita-tad-gatena manasā yaṁ paśyanti yoginaḥ. Paśyanti means he sees, actually sees Kṛṣṇa. So this kind of yoga can be attained if we increase our attachment for Kṛṣṇa. Mayy āsakta-manāḥ pārtha yogam. This is yoga, real yoga. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. The… One should take shelter of Kṛṣṇa or shelter of a person who has taken shelter of Kṛṣṇa. Mad-āśrayaḥ: "One who has taken shelter of Me," or directly. So directly it is not possible. Because Arjuna was fortunate enough that he contacted Kṛṣṇa directly-Kṛṣṇa instructed him directly… So it is not possible for everyone. But if we take the shelter of a person who has taken shelter of Kṛṣṇa, that is also perfect. That is called mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. This is perfect yoga. In the Sixth Chapter it is also said that… Kṛṣṇa says, yoginām api sarveṣām: "There are different kinds of yogis, but of all the yogis," yoginām api sarveṣāṁ mad-gatenāntar-ātmanā, "one who is thinking of Me, Kṛṣṇa," mad-gatena antar-ātmanā… Antar-ātmanā: within the core of heart he is thinking of Kṛṣṇa. So yoginām api sarveṣāṁ mad-gatena antar-ātmanā śraddhāvān [Bg. 6.47]. Śraddhāvān means "with faith"; bhajate, "worships Me"; sa me yuktatamaḥ, "he is first-class yogi. He is yogi."

So this Kṛṣṇa consciousness movement is teaching people how to become first-class yogi. Sa me yuktatamo mataḥ. Yogaṁ yuñjan mad-āśrayaḥ. This is real yogi. To practice yoga… Yoga means connection. Yoga… In India, yoga means "addition," and viyoga means "subtraction," viyoga. So we are now viyoga, without any contact with the Supreme Lord, Personality of Godhead, material conditioned life; therefore we have to make connection with Him. That is called yoga. Yoga system means to connect ourself again with God, or Kṛṣṇa. So this practice of yoga, mayy āsakta-manāḥ pārtha, always thinking of Kṛṣṇa, so this process is very easily accomplished by chanting Hare Kṛṣṇa mahā-mantra, if you chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare twenty-four hours. It can be practiced. There is no expenditure, there is no loss, but the gain is very great. We are teaching that. We are known as Hare Kṛṣṇa people all over the world. It is inexpensive, without any loss. If there is a very great gain, why don't you take it? It is… You are not paying any price. We are soliciting everyone, "Please chant Hare Kṛṣṇa." So it is open. There is no secrecy. You can take it and see by chanting Hare Kṛṣṇa what gain you are gaining. It is practical. It is not to be asked, anyone, "What I am gaining?" It is said bhaktiḥ pareśānubhavo viraktir anyatra syāt [SB 11.2.42]. Bhakti, this is devotional service. Chanting Hare Kṛṣṇa mahā-mantra means the beginning of devotional life, the beginning of liberation, simply by chanting Hare Kṛṣṇa.

So this is bhakti. There are nine different processes for executing devotional service. The first thing is śravaṇam.

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

So you can execute the nine different processes if possible. If not, you execute eight, seven, six, five, four, three, two-at least one. Then you will be perfect. So this one, simply chanting and hearing… If you chant Hare Kṛṣṇa, Hare Kṛṣṇa, you will hear also. This process of yoga is recommended in this age.

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

In the Kali-yuga it is not possible to practice any other system of yoga. Mind is so agitated, you cannot concentrate. But if you chant loudly, "Hare Kṛṣṇa!" your mind will be forced to be drawn and hear Kṛṣṇa. Then mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. If you practice this, then asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu: [Bg. 7.1] "If you try to hear Me attentively…" Bhagavān uvāca. Who is speaking? Bhagavān, the Supreme Person, the Absolute Person. There is no mistake, there is no cheating, there is no imperfection, and there is no illusion. It is perfect.

So if we follow… "We follow" means to increase your attachment for Kṛṣṇa. We have got attachment. What is attachment? That is not to be learned. Everyone has got attachment, either he has got attachment for family or for society or for community or for the country, for the nation, and so on, so on, his business, at least for his dog. So attachment there is. One, everyone, can understand what is attachment. But this attachment should be turned over for Kṛṣṇa. Then your life is successful. This is explained here. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. And if you simply turn your attachment to Kṛṣṇa… You know what is attachment. "So then I shall have to give up attachment for my family, for my business?" No. Keep the center attachment in Kṛṣṇa and do whatever you are doing. That's all right. Just like family. So it does not mean because you have turned your attachment, therefore your family attachment should be withdrawn. No. It will be polished. The family attachment will be polished. If you train your family in Kṛṣṇa consciousness… Just early in the morning rise up. You can control your family in that way: "Now get up. Take your bath." Have maṅgala-ārati. Then chant Hare Kṛṣṇa, read Bhagavad-gītā. Then take prasādam. Then go to office or work. So in this way, if your mind is in Kṛṣṇa and if you act accordingly, then that is perfection. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Caitanya Mahāprabhu recommended this process, that you stay in your position. There is no question of changing your position. But from that position you become Kṛṣṇa conscious. And the easiest process is: chant Hare Kṛṣṇa. It is not at all difficult provided we agree to accept it. Then we can gradually understand "What is God, what I am, what is my relationship with God," and so on, so on. Everything will be clear.

"Everything will be clear" means for the time being our heart is very dirty. We are always full of so many dirty consciousness. It has to be cleansed. This cleansing process is this chanting of Hare Kṛṣṇa mahā-mantra. Caitanya Mahāprabhu therefore says, ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. This Hare Kṛṣṇa mahā-mantra means the first business is to cleanse the dirty heart. The dirty heart means rajas-tamas. There are three qualities, three modes of material nature: tamo-guṇa, rajo-guṇa, sattva-guṇa. So generally we are in rajas-tamo-guṇa, ignorance and passion. The ignorance and passion, the symptom is greediness and lusty desires. So this is the dirty things. We have to just cleanse these dirty things, greediness and lusty desires. Then we come to the platform of goodness. And in goodness we can see things as they are. Therefore the Kṛṣṇa consciousness movement means trying, the devotees, the followers, to bring him to the platform of goodness, not to stay in the platform of ignorance and passion. That will not help us. Therefore we recommend, who is joining Kṛṣṇa consciousness movement, that "You should give up this habit: illicit sex, intoxication, gambling and meat-eating." These four things will keep me in the lower status of life, and it will not allow me to advance in spiritual understanding. Therefore these things should be given up. And chant Hare Kṛṣṇa mantra, minimum sixteen rounds.

In this way you see practically, these European, American boys and girls, they are improving. They are not material attached. They do not go anywhere. They always keep in the temple and chant Hare Kṛṣṇa mantra, busy in Kṛṣṇa's service from morning three o'clock, early in the morning, up to ten o'clock. And they are also young men. They must have desires. But bhaktiḥ pareśānubhavo viraktir anyatra syāt [SB 11.2.42]. Bhakti is so nice that now they hate any other engagement. This illicit sex, meat-eating, and intoxication and gambling, they hate. You bribe them lakhs of rupees; they will not agree. Viraktir anyatra. This is the test of bhakti: virakti, detachment from all these nonsense things. And unless you are purified, you cannot understand God.

So if you… That is our only business in the human life, to understand God. We have no other business. And if you want to understand God, then you have to become purified. Without being purified…

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

[Bg. 7.28]

So it is very easy thing. Simply we have to take to this yoga system, yogaṁ yuñjan mad-āśrayaḥ, under the shelter of Kṛṣṇa or His devotee. Then we shall understand what is God in full, samagram. Samagram means full, without any doubt. Other, mental speculators, they are in doubt. They do not know whether there is God or what kind of God He is, what does He do or what is His business, so many things. But these Kṛṣṇa conscious people, they know exactly what is God and where is His address, where is His family. Everything they know, samagram, samagram and asaṁśaya, without any doubt. Not that, "Yes, I have now come to know God, where He lives, His address and His activity, but it may not be," saṁśaya. No. Asaṁśayaṁ samagram. Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. So it is not difficult. If we are actually serious to understand what is God, God is explaining here Himself. You cannot speculate upon God. God is explaining Himself, "This is… I am like this." Just like a very big man. If you speculate upon him, "He may be possessing so much wealth, he may be like this. He may be…" No. That "may be" may be or may not be. But if that person explains himself, "My dear Mr. such and such, my position is like this. I am like this," then it is very easy.

So take instruction from God to understand God. Then your life will be perfect. And if you understand God, then your all problems solved. Our real problem is repetition of birth and death. That is real problem. That we do not know. We are callous. We do not know what is the position of my real self. That we do not know. This is called ignorance. That instruction is given in the Bhagavad-gītā in the beginning. Na hanyate hanyamāne śarīre [Bg. 2.20]. This living spirit… Na jāyate na mriyate vā kadācin na hanyate hanyamāne śarīre [Bg. 2.20]. This, I mean to say, spirit soul is never born. Then what is this birth? The birth is of this body. Dehino 'smin yathā dehe kaumāram [Bg. 2.13]. This change of body We are changing body. But I am the eternal. I know that I had a body of a child. The body is gone. The childhood body is no more existing. But I know that I had a body. This is the proof that I am eternal; the body is changing. This is the way. I was a young man; now I am old man. But I know, "I was young man. My body was like this. I was doing that." But now that is not possible because that body has gone. So similarly, the conclusion is that when this body will be vanquished, I shall accept another body. Tathā dehāntara-prāptiḥ [Bg. 2.13]. This is simple method of understanding the transmigration of the soul. So real problem is that I am eternal, but I am put into such condition that I have to take birth and die, I have to become old and I have to disease. This is the real problem. The modern civilization, they are supposed to be very much advanced. What is the advancement? The real problem is there. You have to accept death. Nobody wants to die, but why death is there? But they are callous. They think, "We have to accept this death" or "This is finished," all vague idea, no real idea.

So if we want to be really learned, if we want to know what is our constitutional position, what is the aim of life, what is God, how we can reestablish our relationship with God, these things are explained in the Bhagavad-gītā very clearly. And if we are intelligent enough, we should take this Kṛṣṇa consciousness movement very seriously. And if you want to understand this movement scientifically, philosophically, we have got hundreds of books, all being accepted by educated circle, very logically and very philosophically written. You read them, chant Hare Kṛṣṇa, take advantage of this movement and be successful in your life.

Thank you very much. Hare Kṛṣṇa. (applause) Thank you. Any question?

Puṣṭa Kṛṣṇa: Persons who have questions may come up to the front and speak through the microphone. [break]

Indian man (1): As a child is born, he grows up. As he grows up, as he gains knowledge, he knows the right from the wrong. Now, the question is, in connection with karma, if man has the intelligence, and he follows the way of karma apart from these Hindu philosophies and the way for me to live, does one have to, in view of his consciousness and his intelligence, does he give way for the children to come… Must I accept death? (indistinct)

Prabhupāda: What is that? What does he say?

Puṣṭa Kṛṣṇa: The question is… What is the question?

Indian man (1): The question is, what I want to find out…

Prabhupāda: What is that question?

Puṣṭa Kṛṣṇa: What is your question?

Indian man (1): Oh, in punishing the intelligence of man, does he know the right from the wrong according to the karma? Does man have to pay one way to others in different forms of life?

Puṣṭa Kṛṣṇa: The question is that man knows right from wrong because of his karma, or…

Prabhupāda: No. Karma may be. Just like you are sent to school, college, to understand the right and wrong. Therefore you must be educated to know what is right and wrong, not that you do like animals, whatever you like. There is education required, and because we have no education, therefore there are so many books of knowledge, Vedic knowledge. You have to take advantage of it, and then you'll understand what is right and wrong. Otherwise not.

Indian man (1): According to the present situation here in South Africa…

Prabhupāda: So you can take advantage.

Indian man (1): Man has a very… The question is most of the African people here are not educated in spite of their education. They look upon a man of intelligence…

Prabhupāda: The real education… Real education is, first of all, you must know what you are. You are this body or something else than the body? Just like when a man dies, his son or relative laments, "Oh, my father has gone away." Now, father is lying there on the bed. Why do you say, "My father has gone away"? The father is lying on the bed. Therefore you did not see who is your father. After death you are realizing that your father is gone away. (applause) Then where is your education? You cannot see even your father; then where is your education? This is no education. Therefore you must know "What I am, what is my father, what is my mother." That is real education.

Indian man (2): The Bhagavad-gītā is the confidential message of from Lord Kṛṣṇa to Arjuna. Can Swamiji please explain how is it that Sañjaya is to Dhṛtarāṣṭra and how it came to pass that Vyāsadeva wrote the Bhagavad-gītā?

Prabhupāda: It is just like television nowadays. You can see things happening thousands of miles away in television, and you can explain to your friends. This is like that. It is a question of seeing power. So now we have got the instrument, television machine. It is not difficult to understand. In the football ground the matches is going on, and it is being relayed in your room. It is alike that.

Indian man (3): Swamiji, of all holy scriptures we have two books, and one is the Rāmāyaṇa and one is the Śrī Bhagavad-gītā. [break] 'Cause some people offer the reason that according to the Rāmāyaṇa we follow Rāma and Sītā as God. Can you just inform us the real or tell us who is our, the most of our…

Prabhupāda: So, we are… Our Kṛṣṇa consciousness movement is to educate people on the principles of the teachings of Bhagavad-gītā. So if you understand Bhagavad-gītā thoroughly, then you will understand Lord Rāma also and other incarnations, because Kṛṣṇa is present with all the incarnations.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.39]

In the Vedic literature it is said, kasmin vijñāte sarvam idaṁ vijñātaṁ bhavati: "If you understand that one Supreme, then you will understand everything." So Rāmāyaṇa, Vālmīki Rāmāyaṇa, not other Rāmāyaṇa, the so-called Rāmāyaṇa… Authority, Vālmīki Rāmāyaṇa… If you read Vālmīki Rāmāyaṇa, that is also as good as reading Bhagavad-gītā. But if you read Bhagavad-gītā, you understand the transcendental science very easily. There is no difficulty. So we shall advise to read Bhagavad-gītā. It is very widely read all over the world, not only by the Hindus, but others also, by all scholars, all philosophers. They read Bhagavad-gītā. So we recommend you all to read Bhagavad-gītā as it is. Do not distort the meaning. Try to understand as it is. Just like in the beginning the Bhagavad-gītā is mentioned,

dharma-kṣetre kuru-kṣetre

samavetā yuyutsavaḥ

māmakāḥ pāṇḍavāś caiva

kim akurvata sañjaya

[Bg. 1.1]

The dharma-kṣetre kuru-kṣetre… This is a fact. The kuru-kṣetra is a pilgrimage, dharma-kṣetra. Still it is. There is a railway station of the name Kurukṣetra, and that Kurukṣetra place is very big field. So why should we misinterpret, "Kuru-kṣetra means this body, and Pāṇḍava means the senses"? Why? This business distorted the meaning, so we should give up. We should understand as it is. Kurukṣetra is there, it is a pilgrimage, and in the past history, five thousand years ago, two sections of the same family, Kuru family… One section was known as Pāṇḍava and the other section as Kurus. They had to fight on political reason. This is historical. So there is no question of misinterpreting it. The difficulty is, as soon as we misinterpret to our whims, to show our scholarship, it is spoiled. Don't do that. Read it as it is and you will get the benefit. Yes?

Indian man (4): Swamiji, we are living in a world where new thoughts, new ideas are being disseminated with by saintly people. But as we have read that the Vedas were the first book of knowledge handed to mankind. Now what I would like to know is… The Christians have Bible as their book, the Moslems have the Koran as their book, and the Hindus have the Vedas as the book. Why should we not go back to the Vedas rather than accepting, notarizing the interest in many other scriptures, the Bhagavad-gītā or the Rāmāyaṇa for instance? But the sages, four ṛṣis, who first gave them, and Vedas were given to us at the beginning of God's creation. Why don't we go back to Vedas, and then we will know the Bhagavad-gītā also?

Prabhupāda: So, what is the purpose of reading Vedas? Can you say me? Who can say what is the purpose of reading Vedas? That is mentioned in the Bhagavad-gītā: vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. By reading Vedas, any Vedas, you have to understand God. Then it is perfect reading of Vedas. If you do not understand what is God, then what is the use of reading Vedas? Śrama eva hi kevalam [SB 1.2.8]. Simply waste of time. If you have read Vedas, then give me full information of God. Then I can understand that you have read Vedas. If you have no idea of God, then it is useless advertisement that "I have read Vedas."

Indian man (4): Swamiji, most of our Hindus accept Lord Kṛṣṇa as our Supreme Being, as God. Yet in the Bhagavad-gītā, Arjuna won't fight his brothers, but Lord Kṛṣṇa encouraged this, to fight his own brothers, to kill his own brothers, to shed blood. Isn't this condoning violence? Yet Hinduism doesn't condone violence. Can you explain why Lord Kṛṣṇa encourages Arjuna to fight his own blood?

Prabhupāda: If you can question the high-court judge why he is ordering somebody to be hanged, then what will be the answer? The high-court judge orders somebody to be hanged and somebody to take degree for one lakh of rupees. Is there injustice? It is the law. The Supreme Lord has to execute the law. So there is no mistake. As there is no mistake in the judgment of the high-court, similarly, what to speak of Kṛṣṇa, the Supreme Lord. There is necessity. The government, in order to keep law and order, there is violence also. The police sometimes commit violence, the military force. So in order to keep whole thing in balance, sometimes violence is required, and that is not to our whims but at the decision of the Supreme Lord.

Indian man (5): Swamiji, there is a school of thought amongst Hindus that condemns idol worship and the concept of avatāra. Would you kindly elaborate on these concepts?

Prabhupāda: Idol worship, that is not idol. Just like if you worship your leader in some picture or some statue, that is not idol worship. That is actually fact. You show your respect to your leader. Similarly, when we worship the Deity of the Supreme Lord, Kṛṣṇa, it is not idol worship. It is worshiping Kṛṣṇa. The difference is, as we have already discussed, Kṛṣṇa is Absolute. In the ordinary case the picture of your father and the father is different because it is material body. But Kṛṣṇa, being absolute, His form, Deity form, and He, there is no difference. It is Kṛṣṇa's mercy that He comes before you in the Deity form made of so-called wood or stone because we cannot see at the present moment except wood and stone. We cannot see. Just like I was explaining we cannot see even our father, the spirit soul. And how we can see the supreme spirit? So when we worship Deity, it is not idol worship. It is worshiping Lord Kṛṣṇa, and the Deity is not different from the person. This is the idea. We have to understand. It is a science. Just like the holy name of the Lord. It is as good as the Lord Himself. Nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ pūrṇaḥ śuddho nitya-mukto 'bhinnatvān nāma-nāminoḥ [Cc. Madhya 17.133]. When we chant Hare Kṛṣṇa, this means Kṛṣṇa is dancing on my tongue. Otherwise why these people are chanting twenty-four hours, "Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa"? If you ask them to chant some other name, "Mr. John, Mr. John, Mr. John," it will be not possible. He will be tired: "No more." But you go on chanting Hare Kṛṣṇa twenty-four hours. You'll never feel tired. That is the proof that the holy name of God and God is nondifferent.

Indian man (7): Idea of avatāra? (indistinct)

Prabhupāda: We have already explained. The idol, it is not idol. It is Kṛṣṇa. Kṛṣṇa is all-powerful. He can present Himself in a manner which you can see, because Kṛṣṇa is everything. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg. 7.4]. He is everything. God is everything. So you cannot see at your present status the God. But you can see His form, and the business will be done. If you offer everything, Kṛṣṇa will eat. Business will go on. There is no difference. It is His mercy that He presents Himself in a form which we can see.

Indian man (7): Gurudeva, the question I wish to ask is: whence did we come, why are we here, and what is the true reason for our existence, and where are we going?

Puṣṭa Kṛṣṇa: The question is from where did we come, why are we here, and where are we going?

Prabhupāda: Wherefrom just now you are coming? (laughter) Hm? Tell me wherefrom you are coming. You cannot say? Who can say wherefrom he is coming. Huh? Wherefrom you are coming? You cannot say? Hm? You cannot say wherefrom you are coming just now?

Indian man (7): That is what I would like to know.

Prabhupāda: First of all say.

Indian man (7): What is true reason for our existence and where are we going?

Prabhupāda: You are coming from home. (laughter) So this is our temporary home. We have got real home. That is the kingdom of God. We are coming from there. Just like you have come from India, or your forefathers have come from India. Now you have made this country as your home. Similarly, we have come from the spiritual world. Now we have made this material world as our home. So here, struggling for existence… It is said in the Bhagavad-gītā,

mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati

[Bg. 15.7]

"These living entities, they are My part and parcel, or they are as good as I am, part and parcel." A small particle of gold is gold. It is no other thing. Similarly, we, being part and parcel of God, we are also the same quality. Not the same quantity but same quality. So we have come here, and we are struggling for existence with our mind and senses. This is our position. Therefore our business is how to go back to home, back to Godhead. That is our main business. We are teaching that.

Puṣṭa Kṛṣṇa: Are there any further questions?

Prabhupāda: All right. Chant Hare Kṛṣṇa. Please join, chanting Hare Kṛṣṇa. (end)

751027BG.NAI

Bhagavad-gītā 7.1

Nairobi, October 27, 1975

Prabhupāda:

śrī bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Kṛṣṇa, Bhagavān, the Supreme… Bhagavān means… Bhaga means opulence. Just like we use the word bhāgyavān. From this bhāgya, "fortune," comes the word bhaga. So personally the Supreme Bhagavān or Bhagavān… Bhagavān is never unfortunate. If somebody claims that he is Bhagavān, but Bhagavān is never unfortunate. He is always fortunate. Ṣaṇṇāṁ bhaga itīṅganā.

There are six kinds of opulences. Which one possesses in full, He is called Bhagavān. There is meaning. So we have several times explained: aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). The Supreme Personality of Godhead, because He is the proprietor of all wealth, sarva-loka-maheśvaram, He is the proprietor of all the planets, all the universes, so who can be fortunate than Him? Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. If you have got one lakh shillings or ten lakh shillings we think we have become very rich. But Kṛṣṇa says, sarva-loka-maheśvaram: "I am the proprietor of all the planets." So who can become richer than Him? Therefore He is Bhagavān. The highest rich man, the richest person is called Bhagavān. Nobody can claim that he is the richest. That is not possible. So one who claims that "I am the richest. Nobody is equal to Me, and nobody is greater than Me," He is Bhagavān. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] "Nobody is greater than Me." That is Bhagavān. Bhagavān cannot be so cheap that anyone can claim that "I am God. I am Bhagavān." That is cheating. He must prove first of all that he is the richest of everyone. Not only richest, aiśvaryasya samagrasya vīryasya, in strength also. Vīryasya. Vīryasya yaśasaḥ, also reputation.

Now, Kṛṣṇa is, at least in this material world, in this planet, everyone knows Kṛṣṇa. Who is such a person who is so famous all over the world? Especially since we have started this Kṛṣṇa consciousness movement, anywhere we go, they chant, "Hare Kṛṣṇa." As soon as they see us, our men, jokingly or seriously they chant, "Hare Kṛṣṇa." When I was first coming to Nairobi from London, the plane stopped at Athens at twelve o'clock at night. So we got down and was in the public room, and some young men, immediately they began to chant, "Hare Kṛṣṇa," at twelve o'clock. (laughter) So Kṛṣṇa is so famous at twelve o'clock in Athens even. Who is such a person within this world? This is Bhagavān. Aiśvaryasya samagrasya vīryasya yaśasaḥ. Yaśaḥ mean reputation. He is so reputed. Anywhere Kṛṣṇa is known.

So yaśasaḥ śriyaḥ. Śriya, beauty. Kṛṣṇa is so beautiful, nobody can surpass Him. Kandarpa-koṭi-kamanīya-viśeṣa-śobham [Bs. 5.30]. Although He is blackish, but He is so beautiful, He enchants the most beautiful, Rādhārāṇī. So aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). Śrī means beauty. He is so beautiful. Therefore His name is Kṛṣṇa. On account of His beauty, He attracts everyone. Beauty attracts. So nobody can be more beautiful than Kṛṣṇa. Aiśvaryasya yaśasaḥ śriyaḥ, and jñāna. Not only He is beautiful… Just like a flower, very beautiful to see but no good smell, no aroma-useless. So Kṛṣṇa is not only beautiful, but He is the most wise. He spoke Bhagavad-gītā. Five thousand years ago He spoke. Still big, big scholars, religionists, philosophers, they studying. This is called jñāna. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47), jñāna and vairāgya. Vairāgya means renouncement. So Kṛṣṇa claims that He is the proprietor of all the planet, but if you think, "Where is Kṛṣṇa? Let me find out. He is the proprietor," oh, that you cannot find out. Vairāgya. Although He is the proprietor of all the planets, you won't find Him within this material world, although His authority is going on. Just like the president of your country is not to be seen everywhere, but his authority is going on. Mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ [Bg. 9.4]. Everything is situated on Kṛṣṇa's opulence, but not that you will find Kṛṣṇa there. You will find Kṛṣṇa there when you are advanced. Otherwise you will not find. Mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ. Kṛṣṇa is situated everything, but still, you cannot see in Kṛṣṇa unless you have got eyes to see. That is Kṛṣṇa consciousness movement, to give you the eyes to see Kṛṣṇa everywhere. So how this thing can be done? So if you are serious, then you can see Kṛṣṇa.

So that Kṛṣṇa is advising in this verse in the Seventh Chapter or throughout the whole Bhagavad-gītā. Kṛṣṇa is instructing us how to understand Him. That is our only business. This human form of life is meant for understanding Kṛṣṇa because we are very thickly related with Kṛṣṇa, just like father and the son. This relation cannot be broken. Maybe son is out of home, son may have forgotten, but Kṛṣṇa, the supreme father, He does not forget. He comes. Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham [Bg. 4.7]. So Kṛṣṇa is so kind that He has come to explain Himself, what He is. We should take advantage of it, because this human form of life is meant for understanding Kṛṣṇa. Athāto brahma jijñāsā. That is the Vedānta-sūtra. "Now you should inquire of the Absolute Truth." In the Bhāgavata also it is said, jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ. Jīvasya, all living entities, especially the human being, his only business is inquire about the absolute knowledge, Kṛṣṇa.

But we are missing the opportunity. Nature has given us the opportunity, possessing this human form of body after evolution, 8,400,000 different types of bodies, but there is no cultivation of this knowledge how this evolution is taking place, how many different species of life there are. We can see, but we don't see very seriously. I see there is a tree in front of my house and it is also a living entity. I am also living entity. I have got very nice house, apartment, living very comfortably, and the other living being, the tree, a few yards from me, he cannot move an inch. He has to stand up in scorching heat, in cold. He cannot protest. If you cut, he cannot cry. Of course, he feels, but he cannot do anything. This is also life and I am also life, so why these differences? But they do not consider, "How he has got this life, and how I have got this life?" There is no university education wherefrom they are coming, no knowledge. Still, they are passing on as great scientist, great philosopher. This is the position.

So our real business is to understand Kṛṣṇa. So Kṛṣṇa is explaining Himself. Then there is no difficulty. If you want to know me, you can imagine so many things: "Swamiji may be this. Swamiji may be that, like that, like this, like that." They are all imperfect. But if I tell you about myself openly that "I am like this," then your knowledge is perfect. Everyone says, "There is no God." Somebody says, "God is there, but He has no form," and somebody says, "He has any form you like. Imagine any form." In this way speculation is going on all over the world. Actually they are not interested in God. That is the plain simple thing. They do not want to know God, and they think there is no need of understanding. But that is the only need, to understand God. That they do not know. Therefore they are called fools and rascals, mūḍha. Mūḍho nābhijānāti mām ebhyaḥ param avyayam. So Kṛṣṇa therefore left His instruction behind Him that "These mūḍhas, rascals, after studying Bhagavad-gītā they may understand Me. I am keeping behind Me."

So we should take advantage of Bhagavad-gītā. And even though we take advantage, we interpret in a different way. The same business is going on, how to kill Kṛṣṇa. Instead of understanding Kṛṣṇa, the endeavor is going on to kill Kṛṣṇa. Asura. Just like Kaṁsa. He was always thinking of Kṛṣṇa. His sister was pregnant, and it is foretold that "The eighth child of your sister will kill you." So he was thinking of Kṛṣṇa, that "The eighth child…," but with a purpose to kill Him. That is the business of the asuras, how to wipe out Kṛṣṇa, Kaṁsa philosophy. So we haven't got to follow Kaṁsa philosophy. We have to follow Kṛṣṇa philosophy. Then our life will be successful. Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā [Cc. Madhya 19.167]. Ānukūlyena, favorably, favorably to think of Kṛṣṇa. As Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. This is favorable. Kṛṣṇa never said that "Like My uncle Kaṁsa, you think of Me, how to kill Me." Kṛṣṇa does not say that. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. That will make your life successful.

So here also Kṛṣṇa says,

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

"My dear Arjuna, I have already explained in the Sixth Chapter that to become first-class yogi…" When Arjuna was advised by Kṛṣṇa to become yogi, haṭha-yogī… Haṭha-yogī means to train the mind how to become Kṛṣṇa conscious. The mind is disturbed always. This way, that way, mind is going, cañcala, restless. So the haṭha-yoga system is meant for persons who are too much under the bodily conception of life, that "I am this body." For them the haṭha-yoga is there so that by practicing several sitting posture, controlling the mind, controlling the senses, they can concentrate on Kṛṣṇa or Viṣṇu, the Supreme Lord. This is yoga system. This is real yoga system. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Who is the yogi? He is yogi who in meditation, dhyānāvasthita-tad-gatena manasā, always thinking of Kṛṣṇa by the mind And gradually, when he is perfect in samādhi, trance, he can see Kṛṣṇa.

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.38]

Śyāmasundara. You have come to this temple. Here is Śyāmasundara's form. You see always. Come as many times as you like. See the ārati. Hear the kīrtana. See the Deity nicely dressed. In this way the impression of God will be within your mind. Dhyānāvasthita-tad-gatena. And when you have got this impression, if you always meditate upon Kṛṣṇa as Kṛṣṇa advises, man-manā bhava mad-bhaktaḥ, man-manāḥ, "Always think of Me," that is the perfect yoga system.

Therefore, at the end of the Sixth Chapter Kṛṣṇa says, yoginām api sarveṣāṁ mad-gatenāntar-ātmanā: "Of all the yogis…" The Kṛṣṇa and Arjuna was talking. Kṛṣṇa advised Arjuna to become a yogi, but Arjuna said that "Kṛṣṇa, it is not possible for me. Because I am a politician, I am a soldier, I cannot sit down to practice yoga superficially. My mind will be disturbed in political affairs, in state affairs." So, cañcalaṁ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham: [Bg. 6.34] "My mind is so restless, it is not possible." Then Kṛṣṇa, to encourage him, said,

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

"Anyone who is thinking of Me always," mad-gatenāntar-ātmanā śraddhāvān sa me yuktatamaḥ, "He is the first-class yogi."

So we are trying to make our students the first-class yogi. Always think of Kṛṣṇa. This is our Kṛṣṇa consciousness movement. And Kṛṣṇa is also saying the same thing, mayy āsakta-manāḥ pārtha yogam. How you can think of Kṛṣṇa always? That is not possible unless you become too much addicted. Just like if you love somebody, then you can think of him always. Artificially, if I say, "You think of Mr. John always," how you'll be possible? Artificially it is not possible. If you have got some love for Mr. John as a friend, as a lover or as somebody, or son or master or something, then you can think of Mr. John always. Otherwise it is not possible. So that thinking, you can revive. There is relationship with you, with Kṛṣṇa. So you have to revive that relationship. It is not artificial. Just like these European, American boys, Kṛṣṇa was unknown to them. They are coming from Christian, Jews. So what they had to do with the Kṛṣṇa? They had nothing to do, but why they are mad after Kṛṣṇa? They are no longer mad after anything. They have given up everything. Simply for preaching in your country, they have come here. They have not come as a businessman to exploit African resources like other Europeans. They have come to distribute Kṛṣṇa consciousness. Why? Why the responsibility they have taken? Because they have learned to love Kṛṣṇa. This is the basic principle. Anyone can understand. Otherwise, do you think they are poor men? They have come here to earn some money? They are not poor men. The Americans are the richest country. Any third-class man, he earns there 400,000's rupees, any third-class man, and what to speak of the first-class man. This is America. The lowest pay to a person, whatever qualification, he has, must be at least four thousand dollars. This is their law. So how they can be poor? There is no question of poverty in America. Nobody thinks, "What shall I do next? I have no money." Money is there on the street. Go and take it and spend. So why they have come here, taking so much troubles? Because they love Kṛṣṇa, therefore they have come. This is the… Mayy āsakta. Āsakta, attached.

So we have to increase the attachment. Kṛṣṇa is already attractive, but we are trying to go away from Kṛṣṇa. This is our business. "Kṛṣṇa may not touch me." We are so clever that "Kṛṣṇa may not touch me." This is māyā. Big, big scholars, big, big politicians, they are writing comments on Kṛṣṇa's book, Bhagavad-gītā, but their aim is very acute, that "Kṛṣṇa may not touch me." This is going on. And then why they are writing on Kṛṣṇa's book? Now, that is their business. Because this book, Gītā, is very famous, so if they can distribute their nonsense philosophy through Gītā, it will be taken very easily. Otherwise they do not know Kṛṣṇa; they do not know what is Bhagavad-gītā. But they take advantage of the popularity of Bhagavad-gītā and push their nonsense philosophy through Bhagavad-gītā. The purpose is to kill Kṛṣṇa, Kaṁsa philosophy. So, then, that way, they'll never get Kṛṣṇa. They'll never understand Kṛṣṇa. Kṛṣṇa says that "If you want to know Me," asaṁśayaṁ samagram, "if you want to know Me in full, completely, without any doubt, then you have to follow this yoga system," mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Otherwise it is not possible.

So all these nonsense speculators… We use purposefully "nonsense," because they have no sense, simply speculating. God is unlimited. How you…? Your mind is limited. What you can speculate? "May be like this, may be like that," that's all. "Perhaps it is like this." All simply theoretical. It is never possible to know Kṛṣṇa, God, perfectly and completely by the speculating method. It is not possible. If you want to know Kṛṣṇa, or God-when we speak of Kṛṣṇa, God-so then Kṛṣṇa's formula must be followed, as it is said here, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. The principal factor is to become attached to Kṛṣṇa. Attached means become a lover of Kṛṣṇa. Then you can understand asaṁśayam, without any doubt. Without any doubt. Otherwise you will find there are so many hundreds of religious system all over the world. Ask anyone who are their follower, "Do you know what is God?" They'll never be able to answer clearly, because they do not know God. And if you do not know God, then what is the meaning of your religion?

Religion means to know God. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. One must know God, and one must know what God desires. That is religion. Just like you must know your government, and you must know what government wants, expects from you. If you do that, then you are a good citizen. And if you don't know what is government, if you do not know what government desires, expects from you, then what is the meaning of your good citizenship? There is no meaning. Similarly, to become religious without any clear understanding of God is bogus, is cheating. That is cheating. That is not religion. Therefore Kṛṣṇa said that "If you want to know Me," asaṁśayam, "without any doubt…" God may be personal, impersonal, or this, that, but you must know it perfectly well. Don't say, "Perhaps it may be like this. Perhaps may be like this…" That is imperfect knowledge. That is no knowledge. So therefore Kṛṣṇa personally says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan. This is a yogi. This is the first-class yogi. Kṛṣṇa has explained that yoginām api sarveṣāṁ mad-gatenāntar-ātmanā śraddhāvān bhajate yo māṁ sa me yukta… [Bg. 6.47]. So śraddhāvān bhajate yo mām, one who is worshiping Kṛṣṇa with śraddhā, with faith, complete faith, bhajate, and serving Him, so who is that person? A devotee. Without being a devotee, how with faith and adherence and reverence and obedience you can serve Kṛṣṇa unless you love Kṛṣṇa?

So mayy āsakta-manāḥ pārtha. We have got attraction for so many things in this material world. Somebody has got attraction for his family, somebody has got attraction for his wife, children, or somebody has got attraction for some sporting, or somebody has attraction for his country, so on, so on. We have got attraction. That is not a new thing. We have got attraction, but we have got attraction in different subject matter, material. So this yoga system, bhakti-yoga system, means you should be only attracted by Kṛṣṇa. That is wanted. Attraction is there. Nobody can say that "I have no attraction for anything." That is false. Everyone has got attraction. If you have nothing to be attracted, then you keep a cat and a dog to be attracted. That is the nature. Especially in the Western countries we see. He has no family, but he keeps one pet dog or pet cat because he wants to be attracted by somebody. This is nature. So here Kṛṣṇa says that "You have got already attraction, but in false things which will not exist. You turn that attraction unto Me. Then you'll get pleasure." You are attracted to something for getting some pleasure. So that pleasure is interrupted because we have posed our attraction in some false things. You have to change that attraction to the real thing, Kṛṣṇa. Then you'll be happy. Mayy āsakta. Mayy āsakta. Mayi: "Unto Me," Kṛṣṇa says personally. If you… Attraction means you have to engage your mind. Mayy āsakta-manāḥ. Attraction does not come in the air. The mind, mind fully engaged in something, is called attraction.

So this is yoga, bhakti-yoga. And this yoga has to be executed… Kṛṣṇa says, mad-āśrayaḥ. "You have to execute this yoga system, taking shelter of Me." "Me" means either Kṛṣṇa Himself or His representative. Just like Kṛṣṇa says in the Fourth Chapter, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. So you have to learn this bhakti-yoga directly under Kṛṣṇa or under the direction of Kṛṣṇa's representative. So if you do this, then asaṁśaya, without any doubt, and samagram, in completeness, mayy āsakta, asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. So Kṛṣṇa will explain, item by item, how you can increase your attraction for Kṛṣṇa. Then you will be able to execute the bhakti-yoga system under the guidance of Kṛṣṇa directly or directed by His representative. Then it will be successful.

So one of the Kṛṣṇa's representatives, Śrīla Rūpa Gosvāmī, he has defined how this attachment can be increased. He has explained ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. Ādau śraddhā. Just like you have come here with some śraddhā, some faith. This is required. And you have to increase this śraddhā, this faith, more and more. How it can be increased? Sādhu-saṅga [Cc. Madhya 22.83], to intermingle with the persons who are engaged in Kṛṣṇa consciousness. Ādau śraddhā tataḥ sādhu-saṅgaḥ. Sādhu means who is a devotee of Kṛṣṇa. Otherwise he is not sādhu. Kṛṣṇa says in the Bhagavad-gītā, api cet su-durācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ [Bg. 9.30]. That is sādhu. You cannot create sādhu unless he is devotee of Kṛṣṇa. Bhajate mām ananya-bhāk. He is sādhu. So if you want to increase your advancement in Kṛṣṇa consciousness, then you have to intermingle with the person who is sādhu, who are sādhu, mean devotees. Ādau śraddhā tataḥ sādhu-saṅgaḥ. But sādhu-saṅgaḥ… Then gradually you will be inclined to execute devotional service as the sādhus are doing, chanting Hare Kṛṣṇa mantra, offering ārati, offering foodstuff, dressing, so many things. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyam… [SB 7.5.23]. The nine different types of methods, that is called bhajana-kriyā. And ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt [Cc. Madhya 23.14-15]. Then anartha, all unwanted things which you have learned unfortunately, that will be finished. If you mix with, intermingle with sādhu, then you will be purified, and things which are not required at all-artificially you have learned by bad association-that will be… Anartha-nivṛttiḥ syāt. Nobody learns to smoke from the very birth. He has to eat something. He drinks milk, the child. He doesn't say, "Give me a cigarette," but you have learned it by bad association. This is called anartha. You have learned it, drinking tea, coffee, not from the beginning of your life but by bad association. Then this is anartha. So if you engage yourself in devotional service, then these things will disappear automatically. You'll find in our temple, we are cooking so many nice preparations. Perhaps you have tasted some of them. But we are not preparing tea or coffee or meat-nothing. These are anarthas. What is the necessity?

So anartha-nivṛttiḥ syāt. Then you become purified. Then you become… When anartha-nivṛttiḥ syāt, when you are free from all these unwanted nonsense things-illicit sex, intoxication, gambling and meat-eating… This is anartha. Then you, being purified, then your faith in Kṛṣṇa becomes confirmed. Anartha-nivṛttiḥ syāt. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā anartha-nivṛttiḥ…, tato niṣṭhā [Cc. Madhya 23.14-15]. Then you become firmly fixed up: "Yes, I shall continue, Kṛṣṇa." Niṣṭhā. How this niṣṭhā, artificial? No. Ruci, taste. You cannot do without Kṛṣṇa consciousness. That is called tato niṣṭhā rucis tataḥ, bhāvaḥ, "Oh, Kṛṣṇa is so exalted." Sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ. This is the step-by-step increasing perfection of Kṛṣṇa consciousness. And when you are on the perfectional stage of Kṛṣṇa consciousness, then your human life is perfect. This is Kṛṣṇa consciousness movement.

Thank you very much. [break]

Reduce sex. Because material life means sex. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. In the material world, not only in the human society but also in the birds, beast, animal, insect-everywhere the sex impulse is very strong. And if you indulge in sex life, then you'll be complicated more and more in this material body. This is the law of nature. Therefore whole Vedic civilization is meant for curtailing sex life. First of all brahmacārī, no sex life. First of all training is brahmacārī, how to train him to remain without sex. That is brahmacārī. Tapasā brahmacaryeṇa [SB 6.1.13]. Tapasya means to remain brahmacārī. This is tapasya. It is very difficult. Therefore it is called tapasya, because the whole world is attracted by sex life, puṁsaḥ striyā mithunī-bhāvam, whole world, not only in this planet, every planet, even in the demigods' planet.

So our this Kṛṣṇa consciousness movement means not bodily consciousness. The material world means bodily consciousness: how to keep the body in comfortable. But that is not possible. Body means misery. You cannot keep it comfortable. That is māyā. It will never be comfortable, but they are all trying to make it comfortable. This is called māyā. Kleśada āsa dehaḥ. So long you'll have a material body you'll have to suffer. So this Kṛṣṇa consciousness movement is not on the bodily platform. It is on the spiritual platform. To come to the spiritual platform, it is necessary that you reduce or make nil sex life. So if one remains brahmacārī throughout the whole life it becomes very easy for him to go back to home, back to Godhead. This is the secret. Therefore the whole Vedic civilization is based on first of all brahmacārī, no sex life. Gṛhastha, that is also very regulated. Only for begetting child one can have sex life, father, mother, man and woman. So dharmāviruddho kāmo 'smi. In the Bhagavad-gītā you will find Kṛṣṇa says that "Sex life which is prescribed by the religious system, that is, I am." Otherwise it is illicit sex. So illicit sex, there is punishment. These things are there. So tapasya means tapasā brahmacaryeṇa śamena damena vā [SB 6.1.13]. You have to control. The more one controls, he becomes advanced in spiritual culture. The yoga system means yoga indriya-saṁyamaḥ. "Yoga means how to control the senses." This is yoga system, and therefore Kṛṣṇa says, mayy āsakta-manāḥ pārtha. So sex indulgence is against spiritual advancement of life. Therefore you have seen that the brahmacārīs, they go there. It becomes very easy to enter into the spiritual kingdom. So that you can do here also. If you increase your attraction for Kṛṣṇa, then naturally you lose attraction for sex. That is Kṛṣṇa consciousness. Therefore Kṛṣṇa's name is Madana-mohana. Madana means sex life. He can enchant even madana. So these are things which the devotee will learn by studying the literature. But even without studying, if you sincerely chant Hare Kṛṣṇa mantra under regulation, everything, all good qualification will come.

Devotee (1): Śrīla Prabhupāda, you said that if we asked the other religious sects what is God… [break]

Prabhupāda: Nothing to do with any physiological, anatomical. We have to see that we are advancing in Kṛṣṇa consciousness. So we have to eat something. We have to eat the remnants of foodstuff taken by Kṛṣṇa. Prasāde sarva-duḥkhānāṁ hānir asyopajāyate. That is our policy. We do not see to the physiological, anatomical condition. That is not our business. That is automatically done.

Devotee (2): Śrīla Prabhupāda (indistinct).

Brahmānanda: He says that according to Kṛṣṇa consciousness philosophy, the first living being was Brahmā, and in the Christian Bible it says Adam was the first man. So he wants to know if in Kṛṣṇa consciousness scriptures there is any mention of Adam.

Prabhupāda: Why you want to tally with Bible and Kṛṣṇa conscious literature? Do you think that Kṛṣṇa conscious literature has to tally with Bible? There is, that "There is first living being, Brahmā," and Brahmā was also married couple. So you can take it as Adam and Eve. That's all. (laughter) Why do you want cent percent tally? But this nonsense theory, that there was a monkey first of all, (laughter) Darwin's theory, and from monkey, human being has come, this is nonsense. So any other question?

Indian man (1): Swamiji, some religions, the guru, if someone wants to be his disciple, he is being given a sort of beads by the guru himself. Is it possible to get beads through your worship?

Prabhupāda: Yes. That is our process. When we accept a disciple we give him beads, we give him direction.

Indian man (2): This mantra we chant for Kṛṣṇa and Rāma both, but this movement glorifies the Kṛṣṇa's pastimes and not much of Rāma.

Prabhupāda: Yes, there is… Vaiṣṇavas… Rāmāyaṇa is also approved. Rāmāyaṇa is also Vedic literature, Vālmīki Rāmāyaṇa, not any other. So we discuss Vālmīki Rāmāyaṇa. In the Bhāgavata there is discussion about Rāmacandra's activities. So we are giving Śrīmad-Bhāgavatam. There is Rāmacandra's activities there. Where is Rāmacandra, which planet He is now, that is also described in the Bhāgavatam. So it is not that we are without Rāma. And our direct worshipable Rāma is Balarāma, Kṛṣṇa-Balarāma. We have opened the temple of Kṛṣṇa-Balarāma in Vṛndāvana. So Rāma is there. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu [Bs. 5.39]. Kṛṣṇa has got many, many incarnation. Rāma is also one of them. So when we speak of Kṛṣṇa, it means including all the incarnation-Rāma, Nṛsiṁha, Varāha-everything. Rāmādi… Therefore rāmādi, "taking Rāma as the original," mūrtiṣu, "in such forms," rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs. 5.39], "He is existing." Kṛṣṇa is not alone. He is always existing with His different incarnations, Rāma, Nṛsiṁha, Varāha, Matsya, Kūrma-so many. So either you worship Kṛṣṇa or Rāma, Nṛsiṁha, Varāha, Matsya, Kūrma, anyone you can worship. We don't say that don't worship Rāma. We never say, because Rāma and Kṛṣṇa, the same. We shall… In future we have got a hope we shall start an Rāma-Lakṣmaṇa mūrti, yes, in some temple. That is our worshipable Deity. We have got in my room Lord Rāmacandra's mūrti, Sītā-Rāma. So it is not that we are neglecting worship of Rāmacandra. There is. Yes? Somebody else?

Indian man (3): Śrīla Prabhupāda, Kṛṣṇa, the Supreme Personality of Godhead, is controller of everything, whole universe, everything. So why He is having these demigods to help Him? Because He's controller, He has got power to control whole universe, and why there are all these demigods? Why He can't control this universe?

Prabhupāda: He can control everyone, but He has given little freedom that He does not interfere the freedom given to you. Otherwise He can control. Just like in Bhagavad-gītā, you will find, after explaining Bhagavad-gītā to Arjuna He is giving the freedom to Arjuna, yathecchasi tathā kuru: [Bg. 18.63] "Whatever you like, you do." He is supreme controller, He can force him to do it, but he doesn't do that. The little independence you have got, you have to utilize it favorably. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "You do this." He can forcibly make me to do that, but He doesn't do that because He has given little independence, and He wants that voluntarily we surrender, not by force. That is wanted. Otherwise it is not that He cannot control you. He can control everyone.

Devotee (3): Śrīla Prabhupāda, when we are preaching to Christian people or to Muslim people, is there advantage in being familiar with their scriptures or simply Bhagavad-gītā, Śrīmad-Bhāgavatam?

Prabhupāda: We are not preaching to Christian or Hindu or Muslim. We are preaching to human being. We do not see, "Here is a Christian. Here is a Muslim. Here is a Hindu. Here is a white man. Here is a black man." No. Every living being, his duty is to understand God. This is our preaching. This is our preaching, that "You are living being. You are part and parcel of Kṛṣṇa. This designation, that 'You are Hindu,' 'You are Muslim,' 'You are Christian,' 'You are this'-these are all designations. Actually you are living being, part and parcel of Kṛṣṇa. Therefore your main duty is to understand Kṛṣṇa." This is our preaching. We are not going to convert Hindu into Muslim, Muslim into Christian. No, that is not our… That is not our business. He may think that he is Christian, he is Hindu, he is Muslim, but we think that he is a spirit soul, part and parcel of God. That is stated in the…

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

[Bg. 5.18]

If one is learned paṇḍita, he does not see Hindu, Muslim, Christian. I went to America, I did not go there to turn the Christian to become Hindu. No, I never said that. Did I say, any, anyone, that "You are Christian. You become a Hindu"? No, never I said. That is not my business.

Indian man (4): Just now you said we are all part and parcel of God. What would you say is God?

Prabhupāda: That we have explained, what is God. Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. You have to become God conscious. Then you will understand what is God. It is not a so trifle thing you ask me and, one minute, you understand God. That is foolishness. You have to study the science of God. God is not so cheap.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

Out of many thousands of men, one wants to become perfect, and out of many millions of perfect men, one can understand God. So God is not so cheap thing. Therefore Kṛṣṇa recommends,

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

If you want to know God without any doubt, completely, then you have to adopt this yoga. So first of all come to the yoga. Then speak of God understanding. It is not so cheap thing.

Indian man (5): Kṛṣṇa consciousness is the oldest teaching of God, or Kṛṣṇa.

Prabhupāda: Yes. That is mayy āsakta-manāḥ. That is explained.

Indian man (5): But the Gītā was written about five thousand years ago.

Prabhupāda: No. You have not read Bhagavad-gītā. Did you read? Did you read Bhagavad-gītā?

Indian man (5): Yes, I read some portion.

Prabhupāda: Then why do you say like that, five thousand years?

Indian man (5): All the scriptures were written (indistinct).

Prabhupāda: Hm? What does he say?

Indian man (5): Then how come in the locational(?), archaeological and ontological records, Kṛṣṇa consciousness is not mentioned by other religions?

Prabhupāda: Kṛṣṇa consciousness is always there. You are calculating with reference to your age, but Kṛṣṇa consciousness is there. In the Fourth Chapter, you read, imaṁ vivasvate yogaṁ proktavān aham avyayam: [Bg. 4.1] "I spoke this Kṛṣṇa consciousness science first of all to the sun-god." Then how do you say five thousand years? There is reference to the Manu. And if we take the, all these advanced calculation, then it becomes that forty millions of years ago Bhagavad-gītā was spoken by Kṛṣṇa to the sun-god. Have you got forty millions' history? (laughter) You haven't got even five thousand years' even history. Your history is so imperfect. So don't bring it into historical reference. It is eternal. (end)

751220BG.BOM

Bhagavad-gītā 7.1

Bombay, December 20, 1975

Prabhupāda:

śrī bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

The yoga system which is known as bhakti-yoga… Everyone is trying, not everyone, at the present moment, practically nobody wants to understand what is God. Everyone is busy to fulfill the desires and necessities of the body.

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Go-kharaḥ. Go means cow and kharaḥ means ass. So according to Vedic culture one who has accepted this material body as self… Ātma-buddhiḥ kuṇape tri-dhātuke. This body is a combination of matter, and the living force within this body is not this combination of matter; it is the spirit soul. That one has to understand before coming to the platform of spiritual life. So long one is attached with this material body it is not possible to understand what is spiritual life. If one continues to be attached to this material body he is no better than go-kharaḥ, cows and asses, animals.

So our Vedic culture, Vedic culture means that human culture, not animal culture. Animal culture means to satisfy the needs of the body, and Vedic culture or human culture means to satisfy the needs of the soul. That is the beginning of Bhagavad-gītā. One who is reading Bhagavad-gītā… In India practically everyone reads, but because one does not take the instruction of Bhagavad-gītā as it was instructed by Kṛṣṇa, he cannot take the benefit of Bhagavad-gītā's instruction. One tries to understand Bhagavad-gītā by erudite scholarship, or good position in the society, political, social, economical, but that is not the way to understand Bhagavad-gītā. It is said in the Bhagavad-gītā,

tad viddhi praṇipātena

paripraśnena sevayā

updekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ

[Bg. 4.34]

Unless you approach a person who is representative of Kṛṣṇa and tattva-darśī, who has seen the truth, jñānī, and full of knowledge, from him you can understand what is Bhagavad-gītā, what is Bhagavān. Otherwise you cannot understand. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ [Bg. 7.25]. If you remain covered by the material energy, then you cannot understand Bhagavad-gītā. The purpose of Bhagavad-gītā is to understand real religious life. Religion means the order which is given by God to carry out. That is religion. Those who are unknown of this fact, they are not religious. They may be some faith or some blind belief, but religion means dharmaṁ tu sākṣād bhagavat-praṇitam [SB 6.3.19]. Religion means the order or law given by the Supreme Personality of Godhead. That is religion.

So to know God, God, He is personally giving instruction how to know God. Kṛṣṇa says, bhagavān uvāca. Here it is not, Vyāsadeva is not speaking, Kṛṣṇa says. Because sometimes Kṛṣṇa is misunderstood; therefore Vyāsadeva writes or says in this connection, bhagavān uvāca. Bhagavān means the fully opulent, samagrasya. Aiśvaryasya samagrasya vīryasya: He is the most powerful, the supreme rich, supreme wise, supreme beautiful and at the same time supremely renounced. These qualification makes one Bhagavān. So kṛṣṇas tu bhagavān svayam [SB 1.3.28]. That is the verdict of Vedic literature. So īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Bhagavān is also sometimes called Parameśvara. Īśvara means the ruling power or the personality who controls. So everyone of us, we have got some controlling power either in the society or family or community or government or international. Everyone has got some capacity to control, but nobody is supreme controller. Supreme controller means that He is no more controlled by anyone. Other controller, they are controllers, but they are controlled by somebody else. But Kṛṣṇa is not that kind of controller. He is the supreme controller means He controls everyone but nobody has above Him to control. Therefore He is called Parameśvara. Īśvaraḥ means controller.

Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. He is not nirākāra; vigraha. Vigraha means form, but His form is different from our form. Therefore He is described as sac-cid-ānanda. Sat means eternal, cit means full of knowledge, and ānanda means full of transcendental bliss, eternal bliss. The beginning is eternal, so eternal life, eternal complete full knowledge and eternal bliss; this is the composition of Kṛṣṇa's body. But mūḍhas, rascals, they think of Kṛṣṇa as ordinary human being. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Fools and rascals, mūḍhāḥ-mūḍhāḥ means fools and rascals-because they see that Kṛṣṇa is incarnation just like ordinary human being: cousin of Arjuna or nephew of Kuntī, like that. Paraṁ bhāvam ajānantaḥ, Kṛṣṇa comes just like ordinary human being, but that does not mean He is ordinary human being. Therefore Vyāsadeva says bhagavān uvāca. If you consider Kṛṣṇa as ordinary human being, then you are missing the point. And I have already given the definition of Bhagavān.

One of the qualification of Bhagavān is aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47), jñāna. He has got full knowledge. He hasn't got to take knowledge from anyone else. Svābhāvikī jñāna. Bhagavān means svābhāvikī jñāna-bala-kriyā ca. Na tasya kāryaṁ karaṇam, this is Vedic injunction,

na tasya kāryaṁ karaṇaṁ ca vidyate

na tat-samaś cābhyadhikaś ca dṛśyate

parāsya śaktir vividhaiva śrūyate

svābhāvikī jñāna-bala-kriyā ca

[Cc. Madhya 13.65, purport]

Svābhāvikī jñāna, all full knowledge He has got. Ahaṁ sarvasya prabhavaḥ [Bg. 10.8], He is the creator of everything. So how He got this knowledge to float these big, big planets in the air? That is knowledge, that is art. Just like when you float a big aeroplane in the sky, it requires knowledge, it requires technology, art. It is not flying automatically; that is a mistake. So if to float an ordinary airship it requires so much knowledge, so much technology, how much knowledge is there when you see that the biggest planet, the sun is floating in the air, and it is lying in one corner of the sky and exactly in time it is rotating, yasyājñayā bhramati sambhṛta-kāla-cakraḥ? There is knowledge. There is art who has fixed it. Therefore in the Vedas it is said yasyājñayā bhramati sambhṛta-kāla-cakraḥ. He is also rotating in the orbit by the order of Govinda. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.

So there are so many things to learn and to understand what is God and what is Kṛṣṇa. God means Kṛṣṇa, Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Na tat-samaś cābhyadhikaś ca dṛśyate. God means nobody is equal to Him and nobody is greater than Him. That is God. There is no completion that in this quarter there is one God and in another neighborhood there is another God. Just like it has become a fashion, so many Gods, competition is going on. No. There is no competition. God is one. Na tasya kāryaṁ karaṇaṁ ca vidyate, na tat-samaś cābhyadhikaś ca dṛśyate. That is God. So because God is complete in knowledge, therefore we have to take knowledge from Him, not from the persons who have got incomplete knowledge. That knowledge is not perfect. We must take knowledge from the person, we have to take knowledge from the person:

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ

[Bg. 4.34]

We have to approach. Tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. We have to approach a superior person, guru, and take knowledge from him. The most superior person is Kṛṣṇa. You may doubt others, that may be, but when you come to Kṛṣṇa, that is perfect knowledge. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1].

So Kṛṣṇa is so kind that he comes, in, once in…, we were calculating yesterday, what is, how many years after? You were there? Aḥ, some billions of years after. We can calculate from the śāstra because He comes once in the day of Brahmā. The Brahmā's duration of life is there in the Bhagavad-gītā, sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ [Bg. 8.17]. Forty-three lakhs of years multiplied by a thousand becomes twelve hours of Brahmā, and similarly twelve hours at night, that is one day and night. Such thirty times makes one month, such twelve times makes a year, and similarly one hundred years is the duration of life of Brahmā. So according to śāstra we understand, once in the day of Brahmā, Kṛṣṇa appears.

Why does He appear? Yadā yadā hi dharmasya glānir bhavati…, tadātmānaṁ sṛjāmy aham, dharmasya glāniḥ [Bg. 4.7]. What is that dharmasya glāniḥ? Disobedience to Kṛṣṇa's order. That is dharmasya glāniḥ. Yadā yadā hi dharmasya. Dharma is one. As God is one, similarly dharma is also one. There cannot be many dharmas. There are many dharmas practically we see: Hindu dharma, Muslim dharma, Christian dharma, Buddha dharma, this dharma, so many dharma. But real dharma is one. That is explained in the Śrīmad-Bhāgavatam: sa vai puṁsāṁ paro dharmaḥ. Para means transcendental. These are material dharma. "I am Hindu," "You are Muslims," "You are Christian," "You are this," "You are that." These are, means an attempt to raise oneself to the platform of real dharma. But real dharma is one for everyone. What is that? Sa vai puṁsāṁ paro dharmaḥ. That is transcendental dharma. Yato bhaktir adhokṣaje [SB 1.2.6]. The dharma by following which one becomes a Kṛṣṇa conscious person or Godly person, one who understands God, his relationship with Him and acting according to that relation, that is real dharma. So our, everyone, all living entities, dharma means to know that we are eternal servant of God. That is explained by Śrī Caitanya Mahāprabhu: jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. And in the Bhagavad-gītā also Kṛṣṇa instructs the same dharma, that "You are, the living entities, you are all My part and parcel, and it is your duty to cooperate with Me without any reservation." That is explained in the Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66].

So the Bhagavad-gītā was spoken by Kṛṣṇa personally when He was present for the benefit of the human society, for all nations. It is not for the Hindus or the Indians, it is for everyone. God is for everyone. Kṛṣṇa also says, sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ, ahaṁ bīja-pradaḥ pitā [Bg. 14.4]. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7], every living entity is part and parcel and He is the supreme father of everyone. So our Kṛṣṇa consciousness movement is trying to re-establish the real dharma, not fictitious dharma. That is bhāgavata-dharma. In the Śrīmad-Bhāgavatam also the same thing is spoken where Kṛṣṇa ends Bhagavad-gītā: sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. From the same point Vyāsadeva begins Śrīmad-Bhāgavatam, janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ [SB 1.1.1], and he describes about dharma: dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2]. All cheating type of religious system are projjhita. Projjhita means to throw away, kick out.

So our, this Kṛṣṇa consciousness movement is bhāgavata-dharma, to teach throughout the whole world that God is great and we are small particle part and parcel of God, our duty is to serve God, that is bhakti. Ānukūlyena kṛṣṇānuśīlanam [Cc. Madhya 19.167], when you favorably serve Kṛṣṇa, be ready to get orders from Kṛṣṇa and serve Him, that is perfection of life. That is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. And if we daily manufacture a kind of dharma according to my concoction or we accept everything as real dharma, that is a mistake. Dharma means the order given by God, and if you follow that, or execute that order as Arjuna did, then you are dharmika, you are religious. Just like Arjuna, he followed Kṛṣṇa's order. Kṛṣṇa wanted him to fight. Of course, he was a kṣatriya, his duty was to fight, and Kṛṣṇa wanted him to fight, but he was hesitating because the other party with whom he had to fight, they happened to be his family members, most dear kith and kin, some of them nephews, some of them gurus, teacher, grandfather. So all of them-it was a family fight-so Arjuna was not willing to fight, but Kṛṣṇa wanted to fight. And after learning from Him the essence of Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], he agreed to fight. That is bhakti. Even by fighting, you can become a devotee. We have to carry out the order of Kṛṣṇa. That is bhakti.

So you must be qualified to know Kṛṣṇa, then you must be qualified, or automatically you become qualified how to receive His order. This is the way. So unless you understand from where the order is coming, how the order-giver is speaking, if you do not know the science, how you can talk with Kṛṣṇa and receive His order? That is also not very difficult. Kṛṣṇa says, teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam [Bg. 10.10]. Anyone who is twenty-four hours engaged in Kṛṣṇa service, satata-yuktānām, not sporadic, that two minutes I meditate upon Kṛṣṇa and twenty-three hours sixty-eight minutes, ah, fifty-eight minutes I remain to satisfy my senses. That is not kṛṣṇa-bhakti. Kṛṣṇa-bhakti means satata-yuktānām, twenty-four hours engaged in Kṛṣṇa consciousness. Just like these boys are being trained up. They have not come to me for some monetary benefit. What monetary benefit I can give to them? They are rather bringing money, and I am constructing big, big temples, their money. So still they are engaged in carrying out my order. There is no payment, no monetary benefit, because they have understood me, that he is representative of Kṛṣṇa.

That we have to find out the representative of Kṛṣṇa. That is also not very difficult, who is representative of Kṛṣṇa. Representative of Kṛṣṇa is he who simply repeats the instruction of Kṛṣṇa, does not say anything nonsense. He is representative of Kṛṣṇa. Kṛṣṇa says man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. He does not say anything big, big, bombastic thing. Very simple thing, that "Always think of Me, become My devotee, worship Me, and offer obeisances." It doesn't require M.A., Ph.D. education to learn these four things. Anyone, even a child can do it. It is very easy. If you daily see the Deity in the temple, or if you have got Deity at home, even a child will be practiced to think of Kṛṣṇa. It is not at all difficult. And if you chant Hare Kṛṣṇa mahā-mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, that is also thinking of Kṛṣṇa.

So man-manāḥ, and if you continue this, then mad-bhakta, you become His devotee. Man-manā bhava mad-bhaktaḥ. Mad-yājī, then if you can, you can offer to Kṛṣṇa. Is it very expensive? No. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. You can offer Kṛṣṇa a little water or a tulasī leaf. Or if tulasī leaf is not available, any leaf will do. He does not say tulasī leaf. So what is the difficulty to secure a little water, a leaf, or a small flower? Patraṁ puṣpaṁ phalaṁ toyam. The real thing is bhakti. Patraṁ puṣpaṁ phalaṁ toyam. So, mad-bhakta, if you are poorest of the poor you can become a devotee. Ahaituky apratihatā yayātmā suprasīdati. If you want to become a devotee of Kṛṣṇa, there is no impediment throughout the three worlds within the universe. You can become a devotee, it is so easy. If you want to be a rich man it requires so much trouble. Rather, so long you do not desire to become a rich man, you are peaceful. And as soon as you desire to become a rich man, it will be all activities: how to acquire money this way or that way, this way… Everyone tries to become rich man because generally one thinks that at old age I'll get some income and I shall sit down very peacefully. So you are already sitting down peacefully. Why you take another means?

Of course these things we are not going to discuss, but bhakti means no desire. Anyābhilāṣitā-śūnyam [Brs. 1.1.11]. Then bhakti is very easy. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167]. People are very busy for knowledge and fruitive activities. Everyone in Bombay is working so hard day and night to get some result, and the jñānīs, when they are disgusted, they try to become jñānī. Jñānī generally means one who wants liberation, mukti, by merging into the existence. Bhakti is above this jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167]. If you want to become a bhakta then you have to disregard the process of fruitive activities and the speculative method of understanding God, jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167]. Then what I have to do? Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā. Simply you have to be ready to execute the order of Kṛṣṇa, Bhagavān. Ānukūlyena, what Kṛṣṇa says, you have to do that, just like a servant. Servant faithfulness is, as soon as the master orders something, he is ready. You have to become.

So to become ready to serve Kṛṣṇa does not require much knowledge or very advanced in fruitive activities. These are material things. Spiritually, when you understand that you are eternal servant of God, Kṛṣṇa, and if you become fully convinced and do the needful, then you are liberated immediately. Mukti means, it is described in the Śrīmad-Bhāgavatam, muktir hitvānyathā rūpaṁ svarūpeṇa vyavasthitiḥ [SB 2.10.6]. If you understand that you are eternal servant of Kṛṣṇa, that is mukti. And so long you are thinking that you are master of something, that is bondage. This is the difference between mukti and bondage. Bondage means to think of becoming master, "I am the lord of this universe," or "I am trying to become a lord or master," this is bondage. And when you fully understand Kṛṣṇa and become engaged in His service, that is mukti.

So for a devotee, there is no question of mukti. A devotee is already mukta. Why? Kṛṣṇa says ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: [Bg. 18.66] "Immediately as soon as you surrender to Me, immediately I give you protection." You are awaiting some fruitive result of your past karma, that is bondage. You have to take birth and you have to serve according to that karma. Then from that position you are immediately liberated. Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi… Then you are mukta. So if you remain in the position to serve Kṛṣṇa then you are always mukta. Muktiḥ mukulitāñjali sevate asmān. A great devotee, Bilvamaṅgala Ṭhākura, he said this muktiḥ mukulitāñjali, "With folded hands she is standing at my door, 'What can I do for you?' " Maidservant. So devotee is not after mukti, because they are already muktas. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. He is already nirmala, without a tinge of material motive. Therefore he is able to serve Kṛṣṇa. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate.

So Kṛṣṇa is personally instructing Bhagavad-gītā to understand Him, so we should take advantage of this, otherwise we are missing this opportunity of this human form of life. Kṛṣṇa is not teaching Bhagavad-gītā to some cats and dogs. He is teaching to the most influential person, imaṁ rājarṣayo viduḥ. So Bhagavad-gītā is meant for the rājarṣi, very rich, opulent, at the same time saintly person. Formerly all the kings were rājarṣi. Rāja and ṛṣi combined together. So the Bhagavad-gītā is not meant for the loafer class. It is to be understood by the heads of the society: yad yad ācarati śreṣṭhas tat tad evetaro janaḥ [Bg. 3.21]. So those who are claiming to be the leaders of the society, they must learn Bhagavad-gītā, how to become practical and actual leader, and then the society will be benefited. And if we follow the instruction of Bhagavad-gītā and Kṛṣṇa, then all problems will be solved. It is not a sectarian religious sentiment or fanaticism. It is not that. It is a science-social science, political science, cultural science. Everything is there.

So our request is that every one of you become a guru. That is Caitanya Mahāprabhu's order. He wants that everyone must become a guru. How? That He says:

yāre dekha tāre kaha 'kṛṣṇa'-upadeśa

āmāra ājñāya guru hañā tāra' ei deśa

[Cc. Madhya 7.128]

This is guru. Suppose you are family member. So many living entities, you sons, your daughters, your daughter-in-law, or children, you can become their guru. Exactly like this you can sit down in the evening and talk about the Bhagavad-gītā, yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. You haven't got to manufacture something. The instruction is there; you simply repeat and let them hear-you become guru. It is not difficult at all. So that is our preaching. We do not want to become alone guru, but we want to preach in such a way that every, the chief man, or any man, he can become guru in his surroundings. Anyone can do that. Even a coolie, he can also, he has got family, he has got friends, so even though he is illiterate, he can hear the instruction of Kṛṣṇa, and he can preach the same. This we want. And we invite all respectable gentlemen, leaders, to learn this, it is very simple: man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65], and by executing this order of Kṛṣṇa, he assures, mām evaiṣyasi, "You come to Me." Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. Very easy thing.

So our only request is the leaders of the society should take up the teachings of Bhagavad-gītā very seriously, learn himself, and teach to others. That is Kṛṣṇa consciousness movement. It is not at all difficult; it is very easy. Everyone can do it. But the result will be that as soon as you understand, people understand Kṛṣṇa, janma karma ca me divyaṁ yo jānāti tattvataḥ [Bg. 4.9], anyone who understands Kṛṣṇa, the result is tyaktvā dehaṁ punar janma naiti… After giving up this body he does not accept any more material body; he stays in his spiritual identity and enjoys the society of Kṛṣṇa. That is Vṛndāvana. Gopījana-vallabha. Kṛṣṇa… Kṛṣṇa, Vṛndāvana means that Kṛṣṇa is the center. He is the lovable object of everyone. The gopīs, the cowherd boys, the calves, the cows, the trees, the fruits, flowers, the father, mother-everyone is attached to Kṛṣṇa. That is Vṛndāvana. So this is replica, this Vṛndāvana, and there is real Vṛndāvana. This is also real. In the absolute there is no difference. But for our understanding there is original Vṛndāvana,

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.29]

veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ

barhāvataṁsam asitāmbuda-sundarāṅgam

kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.30]

This is the description, Goloka Vṛndāvana.

So there is dhāma, panthās tu koṭi-śata-vatsara, beyond this material world, so if we like, we can go there. Mad-yājino 'pi yānti mām, Kṛṣṇa says. You can go to the higher planetary system,

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

If you are preparing to go to some other, better planet, that is the chance in the human being. But if you live like cats and dog, then where is promotion, where is Kṛṣṇa, and where is Goloka? Everything is spoiled. Our only request is don't spoil your time, valuable time. Be prepared for being transferred to Kṛṣṇa. And the method is described in the Bhagavad-gītā. Take to it and be benefited.

Thank you very much.

Devotees: Haribol. Jaya Śrīla Prabhupāda! (end)

760822BG.HYD

Bhagavad-gītā 7.1

Hyderabad, August 22, 1976

Prabhupāda:

śrī bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Śrī bhagavān uvāca. Vyāsadeva could have written śrī kṛṣṇa uvāca, but purposefully he's writing śrī bhagavān uvāca. Because avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. The Supreme Personality of Godhead, because He descends as human being, mūḍhas, those who are rascals, they consider Him just like one of us human beings. Avajānanti. Therefore to avoid the offense on the part of the mūḍhas, he writes bhagavān uvāca. Directly.

Bhagavān means full with six opulences.

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhaga itīṅganā

(Viṣṇu Purāṇa 6.5.47)

Bhagavān means aiśvaryasya samagrasya, the master of all wealth within the creation. That is Bhagavān. Not that millions or trillions of dollars, but all the wealth. Aiśvaryasya samagra. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: [Bg. 5.29] "I am the enjoyer and proprietor of all the planets." That is Bhagavān. Aiśvaryasya samagra. Vīryasya yaśasaḥ śriyaḥ. He's the master of all strength; He's all-famous. Kṛṣṇa five thousand years ago appeared on this planet, but still He's famous. His worship is going on still. In India there are hundreds and thousands of temples like this. Not only in India, now outside India there are least hundreds of temples like this. He's so famous. That is Bhagavān. He's not a cheap Bhagavān: "I have become Bhagavān by meditation." No. He's real Bhagavān. Bhagavān is Bhagavān. He doesn't require to meditate. Just like Kṛṣṇa, when He was three months old, He's Bhagavān. Pūtanā came to kill Him, but Pūtanā was killed by Him. That is Bhagavān. At the age of three months what meditation He could do? So this meditation Bhagavān and this Bhagavān is different. Bhagavān is always Bhagavān. Either He's three months old or 125 years old. When He was in the Battlefield of Kurukṣetra His age was 125 or little less. He was a great-grandfather. So his Bhagavān is not this Bhagavān. Bhagavān cannot be manufactured by meditation factory. No. Therefore it is said bhagavān uvāca.

So to understand Bhagavān, Parabrahman, that is the mission of human life. The cats and dogs cannot understand Bhagavān. That is not possible. A human being can understand. This Bhagavad-gītā is for the human being, not for the cats and dogs. So Kṛṣṇa says that "If you want to know Me…" It is not easy to understand Bhagavān, or God. God is not the exact word of Bhagavān; therefore we use the word "Godhead." "Back to Godhead." Bhagavān means the Supreme Lord, the Supreme Being. God means the ruler, the controller. But when we come to the supreme controller, He is Bhagavān. You are controller, I am controller. I am controller of my disciples within the Kṛṣṇa conscious society, but I cannot control the whole world. I have got some… You are controller in your home, of your wife, children, servants. But you are also controlled. You are not absolute controller. Therefore Bhagavān means the absolute controller.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

That is Bhagavān, supreme controller. He is controller over everyone, but He is not controlled by anyone. That is Bhagavān. In the Śrīmad-Bhāgavatam it is said, janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ svarāṭ [SB 1.1.1]. He's svarāṭ. He's not controlled by anyone. Anādir ādir govindaḥ sarva-kāraṇa-kāraṇam [Bs. 5.1].

So Bhagavān is explaining Himself, how to know Bhagavān. So we have to take advantage. If we are actually serious to understand Bhagavān, then we have to take the instruction given by Bhagavān Himself. We cannot manufacture ideas to know Bhagavān. That is not possible. You cannot speculate on Bhagavān. Nāyam ātmā pravacanena labhyo na bahunā śrutena. The Vedas informs us that nāyam ātmā, Paramātmā, Bhagavān. Nāyam ātmā pravacanena labhyaḥ. If one is very good speaker, it is not that he can understand Bhagavān. Nāyam ātmā pravacanena labhyo na medhayā. If one is very meritorious, great scientist, philosopher, it does not mean that he can understand Bhagavān. Nāyam ātmā pravacanena labhyo na bahunā śrutena. If one is very highly educated, highly learned in Vedic knowledge, he also cannot. Bhagavān can be understood by the mercy of Bhagavān. That is the process. Therefore Bhagavān is mercifully explaining Himself. We have to take advantage of it. Then we can understand Bhagavān.

athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ bhagavan-mahimno

na cānya eko 'pi ciraṁ vicinvan

[SB 10.14.29]

These are the verdicts of the Vedas. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi. "My Lord, one who has got a little mercy of Yourself," prasāda-leśa, a little mercy, jānāti tattvam, "he can understand." Na ca anya eko 'pi ciraṁ vicinvan. "Others, who has not received Your mercy, he may speculate for millions of years, still he cannot understand." So we can understand Bhagavān by the mercy of Bhagavān. Not by speculation, not by learning, not by speaking or so many other things.

So here we have to take advantage, bhagavān uvāca. Bhagavān personally speaking. Why speaking? Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. Without any doubts, asaṁśayam. If you speculate on God there are so many doubts. But asaṁśayam, without any doubt, if you want to understand… Asaṁśayaṁ samagram. And in totality, not partially. Bhagavān is Absolute Truth. The Absolute Truth is understood from three angles of vision, Brahman, Paramātmā and Bhagavān.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

So Brahman understanding is not samagra, not asaṁśayam. Here it is said asaṁśayaṁ samagram. Brahman understanding of the Absolute Truth is partial. It is not samagra, means not the complete. Complete knowledge of Absolute is not brahma-jñāna. Just like the example is just like we are experiencing daily this sunshine. But understanding of the sunshine is not complete understanding of the sun. Very nice example. Because you are experiencing, I am experiencing daily sunshine, that does not mean we know everything of the sun planet or who are living there, how they are living. Rather, we are contemplating there cannot be any life because so much heat, temperature. So we do not know. We do not know samagram, complete. So this is a material thing. We cannot understand even one of the creation of Bhagavān. And how to know Bhagavān?

So we have to understand Bhagavān from Bhagavān. Then we understand Him asaṁśayaṁ samagram. Paramātma-jñāna, brahma-jñāna, they are partial. Bhagavān is sac-cid-ānanda. Sac-cid-ānanda. So brahma-jñāna means the knowledge of eternity; paramātma-jñāna means the knowledge of all-pervasive Godhead. Everywhere present. That is Paramātmā. Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. When one can understand that God is within this universe, aṇḍāntara-stha-paramāṇu-cayāntara-stham, He is within the atom, this is paramātma-jñāna. But that is also not complete. But when you come to the understanding of Bhagavān, aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47), that understanding is complete. Śrī Bhagavān is the possessor of all kinds of opulences. Then what is difficulty for Him to remain within the atom? Aiśvaryasya samagrasya. He can remain within the atom, He can remain within the universe in His gigantic virāṭ form, as He showed to Arjuna, virāḍ-rūpa. Aṇor aṇīyān mahato mahīyān. He's smaller than the smallest and greater than the greatest. In this way, Kṛṣṇa will explain Himself.

So… The process is… What is that process? Kṛṣṇa says mayy āsakta-manāḥ, "Unto Me become attached." Āsakta, attached. So how this attachment will increase? Mayy āsakta-manāḥ yogaṁ yuñjan, this is a yoga, to become attached to Kṛṣṇa. This is the beginning. If you come to the temple daily and you see the transcendental form, sac-cid-ānanda-vigraha [Bs. 5.1] of Bhagavān… This Bhagavān which you see, it is nondifferent from the original Bhagavān. Don't differentiate, that "This is a stone statue of Bhagavān." No. He is Bhagavān. He is Bhagavān, arcā-mūrti, arcā-vigraha. Because we cannot see Bhagavān with our present eyes-ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. With the present blunt senses we cannot see Bhagavān. Therefore Bhagavān, out of His causeless mercy, has appeared in a form which you can see. Not that He's different. He's not different. Because Bhagavān is everything. That will be explained. So He can appear in any form. So He has appeared in a form which you can see. That is Bhagavān's mercy. Not that He is statue. Arcye viṣṇau śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhir nārakī-buddhiḥ. If we consider that "Here is a stone statue," arcye viṣṇau śilā-dhīḥ. No śilā. No, it is not. Bhagavān is everything. By the advancement of knowledge, we'll understand Bhagavān, "Here is Bhagavān."

So if you daily come… Temple is situated… Temples are constructed to give you the facility how to become attached to Bhagavān. So you should take advantage of it. This temple is very centrally situated. I am very glad that the inhabitants of Hyderabad, they are so nice devotees from the very beginning they are coming. It is very good. So continue this habit. Daily come, see Bhagavān. Offer little obeisances. Bhagavān does not want anything from you. He is self-sufficient. Bhagavān. Aiśvaryasya samagrasya. But if you give something to Bhagavān, it is love. Dadāti pratigṛhṇāti. You are taking so many things from Bhagavān. And if you give something, what is the wrong? It is exchange of love. And Bhagavān does not want your whole estate. Bhagavān says patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. Little leaf, patram; little flower, a little fruit, a little water. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā. Bhagavān wants your bhakti. If you bring little leaf, little flower, little fruit and little water… "Bhagavān, I am very poor man. I have nothing to give You. But I have secured from other's gardens a little leaf, little flower and little fruit, and water is available. So kindly accept it." Bhagavān says patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. Toya, bhaktyā, what is that verse? Aśnāmi bhakty-upahṛtam. Because one is giving out of devotion, love-aśnāmi, "I eat." If Bhagavān eats from your hand, then you become perfect. That is wanted, bhakti. Bhaktyā. Tad aham aśnāmi bhakty-upahṛtam. If you bring… That attachment should be increased. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan…

This is the yoga. This is real yoga, how to become attached to the service of the Lord. That is first-class yogi. You'll find in the last paragraph of Sixth Chapter, yoginām api sarveṣām. There are many yogis, different kinds of yogis. So yoginām api. Karma-yogī, jñāna-yogī, dhyāna-yogī, haṭha-yogī, and so many yogis. Yoginām api sarveṣām, "Of all the yogis," yoginām api sarveṣāṁ mad-gatenāntar-ātmanā [Bg. 6.47], "One who is always thinking of Kṛṣṇa…" Naturally, if you practice to come here and see daily, at least once, you'll be able to think of Kṛṣṇa. Mad-gatenāntar-ātmanā. If you continue that thinking, Kṛṣṇa, how He's standing, how He is playing on flute, how Rādhārāṇī is there, here-man-manāḥ-in this way, if you think, then you become the greatest yogi.

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

That is wanted.

So the temple is the facility how to become the first-class yogi and how to become the first-class devotee simply by increasing your attachment. This attachment, there is one example that one brāhmaṇa, he was daily seeing Lord Rāmacandra and then he was breaking his fast. So Rāmacandra was out of His station for some royal business. So this brāhmaṇa did not take even water seven days. So when Rāmacandra returned, Lakṣmaṇa informed Lord Rāmacandra, "Here is Your devotee, My Lord. Because You were absent for seven days and he could not see You, therefore he did not take even water." Rāmacandra appreciated his devotion. So before Lord Rāmacandra there was Sītā-Rāma Deity worshiped in the family of Daśaratha Mahārāja's family. So that Deity was kept in the room of Lord Rāmacandra because Lord Rāmacandra was personally present. So He advised Lakṣmaṇa that "Give this brāhmaṇa this Deity." And He advised him, "Brāhmaṇa, you worship this Deity, and when I am not in the station, your worshiping the Deity is as good as worshiping Me." So the Deity worship is so long going on. That Rāmacandra Deity is still here in South India.

So there is no difference between the Deity and the Lord. They're the same. Even this chanting of the name of the Lord is the same.

nāma cintāmaṇiḥ kṛṣṇaś

caitanya-rasa-vigrahaḥ

pūrṇaḥ śuddho nitya-mukto

'bhinnatvān nāma-nāminoḥ

[Cc. Madhya 17.133]

The name, fame, form, quality, pastimes, entourage, everything, they are nondifferent. When we read Bhagavad-gītā, you must know when this writing is there, bhagavān uvāca, you must know Bhagavān, Kṛṣṇa, is speaking just before you, immediately. Bhagavān uvāca. In this way you have to understand tattva. Jānāti tattvataḥ.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

Tattva. Tattva means the Absolute is the same either by His name, by His form, by His pastimes, by His entourage-everything absolute same. Advaya-jñāna. Vadanti tat tattva-vidas yaj jñānam advayam [SB 1.2.11]. There is no difference. This is tattva-jñāna.

So in this way if you increase your attachment for Kṛṣṇa, mayy āsakta-manāḥ pārtha yogaṁ yuñjan. This is the yoga, the first-class yoga. Yoginām api sarveṣāṁ mad-gaten…, sa me yuktatamo mataḥ [Bg. 6.47]. That is first class. If you practice this yoga-very easy. Simply you come daily. If you can, offer patraṁ puṣpaṁ phalaṁ toyam [Bg. 9.26], and offer obeisances. You'll increase your attachment. And that attachment, mayy āsakta-manāḥ-this yoga, if you practice, then what will… Asaṁśayaṁ samagram. Gradually, God, Kṛṣṇa, will reveal. You cannot understand God without revelation. So on account of your attachment He reveals Himself. So sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. If you want to see by your blunt material eyes, that is not possible. We have to purify. You'll see God with these eyes when it is purified. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. When the eyes will be nirmalam, without any designation, then you'll see Him.

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

So increase your āsakti. Athāsakti. The āsakti… Ādau śraddhā. Śraddhā, beginning, "Oh, here is a temple, let us go and see." This is śraddhā. Little faith. And we have to increase this faith. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. If you have got little faith, then you'll come. And here are sādhus. They are simply engaged in Kṛṣṇa's service. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyam. They are engaged always, twenty-four hours, in either of these business-śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyam [SB 7.5.23]. So if you associate with them, if you come and see the ārati, how they are chanting, dancing, offering prayers… And that is association. Ādau śraddhā, little faith. "Let us go and see the temple." And then association. If you come daily, there will be association. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. Then bhajana-kriyā. Bhajana-kriyā, this hearing, that is bhajana. And if you join the chanting, that is also bhajana. Śravaṇaṁ kīrtanam. This is bhajana. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā. Then anartha-nivṛttiḥ syāt. Then all kinds of anarthas, unwanted things, nivṛtti, that will be finished. Then you'll be purified. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. Tato niṣṭhā rucis tataḥ, athāsaktiḥ. Then there will be niṣṭhā, firm faith. Then there will be taste. You cannot remain at home without coming at least once in the temple. That is called ruci. Ruci, taste. Then āsakti. That āsakti required.

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

So Kṛṣṇa is personally explaining, read Bhagavad-gītā, see the Deity, come here daily, take caraṇāmṛtam. If possible, bring patraṁ puṣpaṁ phalaṁ toyam [Bg. 9.26]. In this way you become the topmost yogi and attached to Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane [SB 9.4.18]. In this way, he'll be attached to the lotus feet of Kṛṣṇa and he'll try to understand and explain, just like these devotees are doing. They're going outside for preaching. Vacāṁsi vaikuṇṭha-guṇānuvarṇane. What is their business? Simply describing Kṛṣṇa and Kṛṣṇa's activities. So similarly, if we engage our mind unto the lotus feet of Kṛṣṇa and we describe about His pastimes and see His form… Mind, we have got senses. So eyes engaged in seeing the form, nose engaged in smelling the flowers offered to Kṛṣṇa, tongue engaged in tasting caraṇāmṛta and prasādam, hands engaged in cleansing this temple or touching the feet of the devotees. In this way, when all your senses will be engaged, your life will be successful. This is wanted. This is Kṛṣṇa consciousness movement.

Thank you very much. (end)

770122BG.BHU

Bhagavad-gītā 7.1

Bhuvaneśvara, January 22, 1977

Prabhupāda:

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

(translated throughout) Last night some gentleman questioned, "What is God?" Bhagavān, especially in our country, Bhāratavarṣa, Bhagavān personally comes. Yadā yadā hi dharmasya glānir bhavati bhārata tadātmānaṁ sṛjāmy aham [Bg. 4.7]. So Bhāratavarṣa is not an ordinary country. It is puṇya-bhūmi where Bhagavān comes. So in this land at the present moment our young men are inquiring what is God. Here Bhagavān comes personally, He leaves His instruction, He's accepted by the ācāryas, and our young men have become so much advanced in education that they're asking what is God.

So we should understand what is the situation at the present moment. So why this has happened? It has happened because we are making progress towards animal civilization. Because in the śāstra it is said,

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Anyone who has got this bodily conception of life and in relation to the body the family, country, society, we are thinking they are our kinsmen… And bhauma ijya-dhīḥ, the land which the body is produced, we are taking that land as worshipable. And when we go to the holy places… Just like people come to Jagannātha Purī. They take bath in the sea water, salile, salile, but do not associate with experienced men who are advanced in spiritual consciousness-such person is nothing but cow or ass or animals. Therefore the question has been raised, "What is God?" We shall be careful, at least in India, that we may not glide down more and more to the animal platform of life. (aside:) Why they are being driven away? Let them sit down. Ask them to sit down. That's all. Let them sit down. They'll simply hear. That will also benefit. Anyway…Let them sit down. Even they cannot understand, if they hear the voice they will be benefited.

Therefore, because in this material world people are inclined to stand on the animal platform of life, that is dharmasya glāniḥ. So Kṛṣṇa…, yadā yadā hi dharmasya glānir bhavati [Bg. 4.7]. This is dharmasya glāniḥ. Means when human society forgets God or Kṛṣṇa or Bhagavān and simply lives like ordinary animal, cats and dogs, for eating, sleeping, sex life and defense, such society is animal society. Āhāra-nidrā-bhaya-maithunaṁ ca etat paśubhir narāṇām. This business-eating, sleeping, sex life and defense-this is common to the animal and to the human being. A cat, a dog also eat, and we are also eating. They are eating in their standard and we are eating in our standard. Sometimes we are eating less than their standard. So eating, the satisfaction of eating, anything you eat the pleasure is the same. A hog is eating stool. He's enjoying the pleasure of eating. And a human being eating very nice palatable food, he's also enjoying the same pleasure. There is no difference. Similarly sleeping also, similarly sex life. A dog is enjoying sex life on the street, and the king is enjoying sex life in the palace. But the pleasure is the same. Similarly defense. If you attack one animal, he knows how to defend himself. He has got also nails and jaws. A tiger or a dog or a cat, if you attack he knows how to defend himself. We may defend with atomic weapon, but the business is the same, āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhiḥ…

The particular business of human being is stated in the Vedānta-sūtra: athāto brahma jijñāsā. So these four principles of life, āhāra-nidrā-bhaya-maithunam, there is no difference. Only difference is a human being can inquire about what is God or what is Brahman. Athāto brahma jijñāsā. That is the only business of human life. So a cat, a dog cannot inquire about Brahman, but the gentleman inquire about what is God. Because he is human being he could inquire like that. So there is no cause of disappointment. At least our young men in India, at least still inquiring. That is the culture. "What is God?"this is the beginning of human life, when one inquires about Brahman.

So to inquire about Brahman and to understand Brahman by proper inquiry and by proper answer from the proper source, the cultivation of this knowledge is the business of human being. Therefore a class of men in the society known as brāhmaṇa, brahma jānātīti brāhmaṇaḥ, there is need. There is, necess… The Vedic injunction is tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. In order to understand tad-vijñāna, brahma-vijñāna, one must approach the proper guru or spiritual master. Unfortunately we have rejected at the present moment the persons who are actually brāhmaṇa. On the other hand, in the name of brāhmaṇa, some persons claiming as brāhmaṇa, they are ruling over the society. But that is not the way. The brāhmaṇa or kṣatriya or vaiśya, śūdra, they are ascertained by the symptom. In the Bhagavad-gītā it is clearly said, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: [Bg. 4.13] "I have created these four divisions of society, brāhmaṇa, kṣatriya, vaiśya, and śūdra. So that should be divided according to the qualification and work." Just like if you are qualified as a medical man and if you are practicing as a medical man, then you are medical man. Simply by posing yourself that "I am the son of a medical man; therefore I am medical man," this is useless. In the śāstras, a person born of a brāhmaṇa family or a person born of a kṣatriya family but his qualities are not brāhmaṇa, kṣatriya, he is called brahma-bandhu, kṣatri-bandhu, not brāhmaṇa.

So in the Bhāgavata it is stated strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā [SB 1.4.25]. Strī, woman, and śūdra and dvija-bandhu. Dvija means brāhmaṇa, kṣatriya, vaiśya. Especially brāhmaṇa. So dvija-bandhu, who is not qualified as a brāhmaṇa but born in the brāhmaṇa family, they are called dvija-bandhus. So śāstra says strī-śūdra-dvijabandhūnāṁ trayī na śruti-gocarā. Woman, śūdra and brahma-bandhu or dvija-bandhu, they cannot understand Vedic knowledge. Unfortunately we are creating, trying to create real brāhmaṇa, kṣatriya, vaiśya, and śūdra means everyone. One who cannot become a brāhmaṇa or a kṣatriya or vaiśya, simply they are satisfied by serving a suitable master, vaiśya-karma svabhāva-jam. Paricaryātmakaṁ kāryaṁ śūdra-karma svabhāva-jam [Bg. 18.44]. A person who is satisfied only getting some salary from a suitable master, that is śūdra. So in this age it is said, kalau śūdra-sambhavaḥ. It is very difficult to find out a qualified brāhmaṇa, kṣatriya. We may find out some śūdras and some vaiśyas. Therefore, if you want to raise the standard of human society, you must create a class of brāhmaṇa, a class of kṣatriya. Vaiśya and śūdras maybe there are. But it is necessary that a class of brāhmaṇa, a class of kṣatriya must be there.

So this Kṛṣṇa consciousness movement is trying to reestablish daiva-varṇāśrama, where brāhmaṇa, kṣatriya, vaiśya, śūdra, everyone. Systematic. We are, therefore, proposing to start a college, varṇāśrama college. It is proposed… We are trying so many things, but this is also one of the programs, that the people of the world, they should be educated according to the quality and work: brāhmaṇa, kṣatriya, vaiśya, śūdra. In the Viṣṇu Purāṇa it is said when Caitanya Mahāprabhu inquired from Rāmānanda Rāya… Rāmānanda Rāya belonged to your province. So when there was talk between Caitanya Mahāprabhu and Rāmānanda Rāya, the first topic was "Where is the beginning of human society?" Rāmānanda Rāya replied, quoting from Viṣṇu Purāṇa,

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam

[Cc. Madhya 8.58]

The human society is meant for not only inquiring Brahman but to worship Brahman, Parabrahman. That is human society. So there is necessity of the four classes. At the present moment they are trying to create classless society. That is chaotic society. That is not real society. That is not Vedic civilization. Vedic civilization means when there is classified society begins: brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, and sannyāsa. And without this classification, the whole society will remain in chaotic condition. Just like the comparison is given, mukha-bāhūru. Just like in our body there is mouth, there is ūru, there is leg, there is bāhu. These divisions are required. Mukha means brāhmaṇa, bāhu means kṣatriya, and ūru means the vaiśya, and pāda means śūdra. The body can be maintained when four things are properly maintained. So these things are required, and they should be classified by quality and work. In this way we have to organize society. Then there will be no scarcity of real human being. Otherwise they will remain as animal.

So a systematic society means varṇāśrama-dharma. But there is another way. That is another way. That is called transcendental society, or Vaiṣṇava society. As it is stated in the Śrīmad-Bhāgavata,

kecit kevalayā bhaktyā

vāsudeva-parāyaṇāḥ

aghaṁ dhunvanti kārtsnyena

nīhāram iva bhāskaraḥ

[SB 6.1.15]

Simply by becoming devotees of Vāsudeva, vāsudeva-parāyaṇa, everything can be adjusted. When Rāmānanda Rāya answered Caitanya Mahāprabhu about the systematic society of human being, Caitanya Mahāprabhu rejected. He said eho bāhya āge kaha āra. So Śrī Rāmānanda Rāya replied, quoting from other verses from śāstra, karma-tyāga, sannyāsa. In this way, step by step. But when he said that sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ… When Rāmānanda Rāya said that "It doesn't require of any change. Simply if people giving up his own endeavor to understand what is God, what is life. Simply if he remains humbly and hears from the real authority, then by hearing only he can conquer Ajita." Ajita is Bhagavān.

So this Kṛṣṇa consciousness movement is giving chance to everyone to hear from the authoritative sources, from the śāstra. Sādhu śāstra guru. These are authorities. So instead of hearing from the unauthorized persons, means… sādhu means who speaks on the basis of śāstra. Guru means who speaks on the basis of śāstra. They're sādhu guru śāstra. And śāstra means the statement of authorities. That is śāstra. Just like Bhagavad-gītā. It is śāstra because it is spoken by the supreme guru, Kṛṣṇa. So who is guru? At the present moment so many unauthorized persons are presenting themselves as guru. But you should be very careful. Guru, Caitanya Mahāprabhu has said, āmāra ājñāya guru hañā tāra' ei deśa [Cc. Madhya 7.128]. He says that "I order you that you become guru. And your business is to deliver this country." "This country" means wherever you are living, you can become guru and deliver them. And one may say that "You are asking me to become guru but I have no qualification." A sincere man will say like that, "How can I become guru, and how can I deliver this country?" Caitanya Mahāprabhu says it is not difficult: yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. Kṛṣṇa-upadeśa, there are two kṛṣṇa-upadeśa. One kṛṣṇa-upadeśa is what Kṛṣṇa is speaking personally, Bhagavad-gītā. And the other kṛṣṇa-upadeśa, what Vyāsadeva is speaking about Kṛṣṇa. Kṛṣṇa sa upadeśa or kṛṣṇena upadeśa. Kṛṣṇena upadeśa-Bhagavad-gītā. And instruction about Kṛṣṇa is Śrīmad-Bhāgavatam.

So my request is that you people of Orissa, you are ordinarily Vaiṣṇava, so take this seriously. Don't be misguided by rascal who is not guru. There is no difficulty. Suppose, as Caitanya Mahāprabhu: yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. You become guru. Whomever you meet you simply speak what Kṛṣṇa has spoken. That's all. It is already there. You have to repeat only, and you become guru. Our request is that you all respectable gentlemen, you develop this center of ISKCON. We have published so many important books. They are being appreciated all over the world by scholars, by universities. You also study them, learn Kṛṣṇa science, Kṛṣṇa consciousness, and preach in your country. That is my request. Our books, mostly they are published in English, and we are getting them translated in other languages of the world, especially in Europe, French language, German language, in Japanese language, Chinese. So those who are very (indistinct) they may come, translate these books into Oriya, and we shall publish them for mass distribution.

Thank you very much.

Indian: (indistinct)

Prabhupāda: So, you do not know what is the meaning of Kṛṣṇa? You do not know?

Indian: (indistinct)

Prabhupāda: So you can analyze. Karṣaṇa you cannot understand the meaning? Kṛṣṇa means all-attractive. Kṛṣ-karṣati. Yes. Kṛṣṇa means attractive, all-attractive.

Indian: (indistinct)

Prabhupāda: And besides that, you do not know Kṛṣṇa? That is the difficulty. That our people have become so degraded that they are asking what is God, what is Kṛṣṇa-although Kṛṣṇa, God, is appeared here and left instructions. This is our position. There is a Bengali word, ṣaṭ-khaṇḍa rāmāyaṇa sītā karbaba.(?) He has studied Seventh (indistinct) of Rāmāyaṇa, now he's asking who's father is Sītā. So this is the position. We are born in the country where Kṛṣṇa spoke everything, and now we are asking what is the meaning of Kṛṣṇa, what is God. This is the position. Very degraded position. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34].

Indian: God…, or God is behind this manifestation. I am in delusion. This phenomenon…

Prabhupāda: Yes. God is behind this manifestation. But one should be intelligent enough to understand who is the person or what is that which is behind this manifestation. Athāto brahma jijñāsā. That is answered. Janmādy asya yataḥ [SB 1.1.1]. Behind this everything there is a person or there is a thing which is the source of everything. So Kṛṣṇa says in the Bhagavad-gītā, nābhijānāti loko mām ajam avyayam: "These foolish rascals do not know that behind this manifestation, I am there."

Indian: Then you have to these names and forms?

Prabhupāda: Why forms?

Indian: Simply illusion. I think there is some spiritual behind these names and forms.

Prabhupāda: Illusion. Illusion means it is temporary. Just like you dream something. That is called illusion. But dream is actually not illusion. Because although in dream you see some tiger, he's attacking, that is illusion. And you are crying, "Save me! Save me! Here is a tiger!" But one who is awakened, he say, "Why you are crying?" "There is a tiger." "Where is tiger?" This is illusion. But when you are dreaming that there is a tiger, you are crying, that is not illusion. It is acting. Similarly, this material manifestation, it is not illusion, but for the time being it is illusion. We are attracted with this material world, society, friendship and love. But in a second we can be slapped by the material nature and get out of this illusion, just like dream. So in this sense it is illusion, but so long it is there, it is fact also. So chant Hare Kṛṣṇa. (end)

710328BG.BOM

Bhagavad-gītā 7.1-2

Bombay, March 28, 1971

Haṁsadūta: Śrīla Prabhupāda will lecture from Kṛṣṇa book.

Prabhupāda:

om ajñāna-timirāndhasya jñānāñjana-śalākayā

cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ

[I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.]

śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale

svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam

[When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?]

vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam

sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ

śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

[I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.]

nama oṁ viṣṇu-pādāya kṛṣṇa-preṣṭhāya bhū-tale

śrīmate bhaktisiddhānta-sarasvatīti nāmine

[I offer my respectful obeisances unto His Divine Grace Bhaktisiddhānta Sarasvatī, who is very dear to Lord Kṛṣṇa, having taken shelter at His lotus feet.]

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate

gopeśa gopikā-kānta rādhā-kānta namo 'stu te

[O my dear Kṛṣṇa, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopīs, especially Rādhārāṇī. I offer my respectful obeisances unto You.]

tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari

vṛṣabhānu-sute devi praṇamāmi hari-priye

[I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.]

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

[I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen souls.]

śrī-kṛṣṇa-caitanya prabhu nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

[I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.]

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma rāma rāma hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Ladies and gentleman, I thank you very much for your kindly participating in this great movement of Kṛṣṇa consciousness. Śrī Caitanya Mahāprabhu, the inaugurator of this movement five hundred years ago, although He is accepted as Kṛṣṇa Himself, still, He says that "Alone, I have no power or strength." Ekākī āmāra nāhi pāya. This is the humble submission of us, who have taken this movement very seriously, that we alone cannot make this movement perfect. You have all to join this movement. Because it is everyone's interest. It is not that a particular party or particular society or a particular country's interest. No. Kṛṣṇa is for everyone. He is the original father of all living entities.

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

These Europeans and Americans and other countries also, they are accepting Kṛṣṇa not as a Hindu god. Of course, in the dictionary it is so written, "Kṛṣṇa is the name of a Hindu god." But people of the world, they are accepting that He is the God. God is one. There cannot be any Hindu God or Muslim God or Christian God. God is for everyone, for the human society and less than human society, animal society. There are 8,400,000 species of life, and all of them are supposed to be the offspring, sons of Kṛṣṇa.

So we are talking about Bhagavad-gītā. Last night we talked from the Seventh Chapter, the first verse. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ.

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

So in order to understand asaṁśayam… Asaṁśayam means "without any doubt." At the present moment we have got many doubts whether actually there is God or not. In Europe and America, when I first went there in 1965, I was informed even by some clergymen that "God is dead." Then again, when I was chanting in the Tompkinson Square in New York, they admitted, and they published a very big article in one of the important papers of New York. They admitted that "We thought God was dead, but actually now we see God is there in the saṅkīrtana movement started by Swamiji." They admitted.

So these are saṁśayam, or doubts: whether there is actually God or not, whether God is dead or alive. But here Kṛṣṇa says that if we develop our attachment for Kṛṣṇa… Take Kṛṣṇa as a historical personality. Still, if you develop your attachment for Kṛṣṇa by the prescribed methods, then you will understand God without any doubt. Asaṁśayam. And samagram. Samagram, "in fullness." Not partially. The Absolute Truth, samagram Absolute Truth. The Absolute Truth is described in the Śrīmad-Bhāgavatam:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

The Absolute Truth is understood in three features, although all of Them are one. The first feature appreciated by the philosophers as Brahman, impersonal Brahman. The nest feature is appreciated by the yogis as Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61], the portion of the Supreme Personality of Godhead who is distributed everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. That feature, Paramātmā feature, Antaryāmī, that is described in the Brahma-saṁhitā:

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.35]

One portion of the Supreme Personality of Godhead… Racayituṁ jagad-aṇḍa-koṭim. In order to manifest or create millions of universes… The universe which we are experiencing within our present knowledge is only one. There are many thousands of universes, innumerable universes clustered together. Caitanya Mahāprabhu said it is just like a bag of mustard seeds, and this universe is only one seed. So Kṛṣṇa in His one plenary portion, Mahā-Viṣṇu, He is lying on the Causal Ocean, and during His breathing period, exhaling period, innumerable universes are coming out. These are the statements of Vedic literature. Mahā-Viṣṇu.

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

viṣṇur mahān sa iha yasya kalā-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.48]

So here it is stated by Kṛṣṇa, mayy āsakta-manāḥ. How we can become attached to Kṛṣṇa? You have to think over. Kṛṣṇa's different features, His name, His quality, His pastimes, His form, His entourage-so many things-you can simply think over. That is practical and actual meditation. If you study Vedic literature, you get so many information about Kṛṣṇa. And all these will be revealed to you. Svayam eva. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234]. We cannot understand Kṛṣṇa by our speculative knowledge. If we try to do that, then we can approach up to the impersonal Brahman feature of Kṛṣṇa. Brahmeti. That is not full Kṛṣṇa. That is Kṛṣṇa's partial realization. Brahman realization means Kṛṣṇa's partial realization. Kṛṣṇa says in the Bhagavad-gītā, brahmaṇo 'haṁ pratiṣṭhā: "The Brahman, the all-pervading Brahman, impersonal Brahman, is situated in Me." That's a fact. That is also stated in the Brahma-saṁhitā:

yasya prabhā prabhavato jagad-aṇḍa-koṭi-

koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.40]

So those who are practicing this bhakti-yoga, Kṛṣṇa consciousness, their first position is that they are attached to Kṛṣṇa. Mayy āsakta-manāḥ. Āsakti means attachment. We have got to increase our attachment for Kṛṣṇa. There is process, recommended process. If we adopt that process, then naturally we'll become Kṛṣṇa conscious and gradually we shall understand what is Kṛṣṇa. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Mad-āśrayaḥ, I explained yesterday, taking shelter unto Him under different rasas or mellows, transcendental mellows. Accept Him as your master. Accept Him as the Supreme. Accept Him as your friend. Accept Him as your son. Accept Him as your lover. In whatever way. Of course, this eternal relationship is already there. With every living entity there is an eternal relationship with Kṛṣṇa. But we have forgotten that. That is our position. But if we practice this yoga, as Kṛṣṇa recommends, Mayy āsakta-manāḥ… If we become attached, then our original relationship will be revealed. That is called svarūpa-siddhi. How we are, now I am related with Kṛṣṇa, that will be revealed.

I have got a relationship with Kṛṣṇa eternally. Now it is covered. So practice this yoga means reviving our original relationship with Kṛṣṇa. In the Caitanya-caritāmṛta it is said,

nitya-siddha kṛṣṇa-prema 'sādhya' kabhu naya

śravaṇādi-śuddha-citte karaye udaya

[Cc. Madhya 22.107]

It is simply awakened. Not that artificially we are imposing some impression to the minds of our students that they are hankering after "Kṛṣṇa, Kṛṣṇa, Kṛṣṇa…" No. It is a process to remove all the dirty things from the heart. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. And as soon as the heart is cleansed of all dirty things, material contamination, then we can see what is our relationship with Kṛṣṇa. Therefore, Kṛṣṇa recommends that "Somehow or other, you try to be attached to Me." And the Gosvāmīs also, Rūpa Gosvāmī recommends, yena tena prakāreṇa manaḥ kṛṣṇe niveśayet: "Somehow or other, try to apply your mind in Kṛṣṇa." It is not very difficult. Here is Kṛṣṇa's form, arcā-mūrti. If you constantly see Kṛṣṇa's form, śyāmasundaram acintya-guṇa-svarūpam Acintya-guṇa-svarūpam. Kṛṣṇa is acintya-guṇa-svarūpam; therefore He is nirguṇa. Generally, guṇa means these material qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa. But when we speak of nirguṇa, that means we transcend the guṇas of this material world. Guṇamayī mama māyā. We transcend the guṇas or qualities of māyā. This is called nirguṇa. But Kṛṣṇa is acintya-guṇa-svarūpam. Because Kṛṣṇa does not possess these material qualities, therefore it is acintya, inconceivable by us. But He has that guṇa. He has guṇa. His guṇas are not material qualities. Just like even the leader of the impersonalist school, Śrīpāda Śaṅkarācārya, he said, nārāyaṇaḥ paraḥ avyaktāt. Nārāyaṇa is transcendental, para. Bhagavad-gītā also, paras tasmāt tu bhāvo 'nyaḥ [Bg. 8.20].

So there is another nature, spiritual nature, that is not created. Here in the material world, everything is created. Bhūtvā bhūtvā pralīyate [Bg. 8.19]. Anything created in the material world, it has got a period, a date, historical date of creation. And again it is annihilated, again it is created. That is the nature of material world. But transcendental to this material sky, there is another sky, which is called paravyoma. That paravyoma is called, in English word, "the kingdom of God." Of course, it is not perfectly expressed, but there is word, "paravyoma," or Vaikuṇṭhaloka. That is Kṛṣṇa's dhāma. So that is existing eternally. So therefore the creative feature of this material world and the spiritual world are different. They are not created. They are existing eternally. So we have to cultivate such knowledge that we can be…, we may be transferred to the spiritual world, because Kṛṣṇa belongs to the spiritual world, acintya-guṇa-svarūpam.

So in order to think of that acintya-guṇa-svarūpam, we have to undergo certain process. Certain process. Sevonmukhe hi jihvādau [Brs. 1.2.234]. This process is sevonmukhe hi jihvādau. I cannot ask Kṛṣṇa that "Please come before me. I shall see You." And even if He comes, I cannot see Him, because my eyes are not so prepared to see Him. Just like when Kṛṣṇa was present upon this planet, not that everyone understood Kṛṣṇa as the Supreme Personality of Godhead. Māyāśritānāṁ nara-dārakeṇa. Those who are under the influence of material energy, they thought Kṛṣṇa as ordinary person, nara-dārakeṇa. Kṛṣṇa also says, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. So we want to see Kṛṣṇa, but we have to make our eyes prepared to see Kṛṣṇa. Aprākṛta, transcendental platform. And that transcendental platform is recommended by Kṛṣṇa here in this first verse of Seventh Chapter: mayy āsakta-manāḥ pārtha.

Now, how to become āsakta, attached to Kṛṣṇa? The first beginning is śravaṇam, to hear about Kṛṣṇa. Just like you are kindly present here and trying to hear about Kṛṣṇa. This is the process. This is the process. Śravaṇaṁ kīrtanam. Caitanya Mahāprabhu also reco… [break] …process was first stated by Prahlāda Mahārāja. In the Śrīmad-Bhāgavatam, we get information:

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

This śravaṇaṁ kīrtanam, especially, is very essential for understanding Kṛṣṇa. Our this śravaṇa-kīrtana process, hearing and chanting, is helping us, recruiting members in Kṛṣṇa consciousness all over the world. It is practical. So there is a formula, I have stated many times, that in order to increase our attachment, our dormant love for Kṛṣṇa… We should always remember that we have got dormant love for Kṛṣṇa, but it is now covered. We have to uncover it by cleansing the dirty things. That is the method. So for that purpose, ādau śraddhā, that with some faith, with some conviction, you have come here. This is called śraddhā. "Let us see that this Kṛṣṇa consciousness movement is going on." Out of curiosity or out of faith, somehow or other, with little faith you have come here. This is called śraddhā stage. Ādau śraddhā. Then if you increase your śraddhā… Suppose this function is going on. If this function continues and if you come continually, then gradually your attachment for Kṛṣṇa will increase. That's a fact. We have seen it in the Western countries. When I began this movement, I never said that "Only such and such persons will be admitted." No. There was no such restriction. Anyone could enter in our meeting room. And they, simply they were given chance for hearing. So gradually, they developed, they awakened their Kṛṣṇa consciousness, and now you see how they are chanting and dancing in ecstasy. It is possible for everyone. It is possible for you also. That is mayy āsakta-manāḥ, always thinking of Kṛṣṇa. This is a particular type of yoga which is called bhakti-yoga.

So Caitanya Mahāprabhu also says the same thing. And we have to make it confirmed in three ways. What we hear from the sādhus, we shall have to consult whether these things are spoken in the śāstras. And whether the statements or śāstras are confirmed by guru, by the direct spiritual master. Sādhu-guru-śāstra-vākya tinete kariyā aikya. A sādhu will speak nothing which is not stated in the śāstras. So in this way Caitanya Mahāprabhu says that

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja

[Cc. Madhya 19.151]

The śravaṇa-kīrtana is the beginning of Kṛṣṇa conscious life. One who is very fortunate, he's in meeting, he meets somebody who is a pure devotee and accepts him as his spiritual master. Therefore here it is stated, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. One has to take shelter of a bona fide spiritual master… A spiritual master is always bona fide. And if he cultivates this Kṛṣṇa consciousness under the direction of a spiritual master, āśraye lañā bhaje, kṛṣṇa tāre nāhi tyaje.(?) Kṛṣṇa does not reject him. Kṛṣṇa accepts him. Śrīla Viśvanātha Cakravartī Ṭhākura says, yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi **. That, Viśvanātha Cakravartī Ṭhākura says, that "If you can please your spiritual master, then Kṛṣṇa is automatically pleased. And if you cannot please your spiritual master, then there is no way to understand Kṛṣṇa."

So therefore Kṛṣṇa says particularly here, mayy āsakta-manāḥ pārtha yogaṁ yuñjan… We have to execute the Kṛṣṇa consciousness yoga system under the guidance of a bona fide spiritual master. Mad-āśrayaḥ. Then asaṁśaya, without any doubt. Samagram, in fullness. In fullness means brahmeti paramātmeti bhagavān iti [SB 1.2.11]. Kṛṣṇa is sac-cid-ānanda-vigraha [Bs. 5.1]. Brahman is sad-aṁśa, the part which is eternal, and Paramātmā is cid-aṁśa, and Bhagavān is ānanda-aṁśa. And Bhagavān is full, sac-cid-ānanda. And we are all seeking after ānanda. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The Vedānta says that a living entity, or Kṛṣṇa… Any living entity… Kṛṣṇa is also the supreme living entity, and we are small living entities. So every one of us are seeking after ānanda, transcendental bliss. So when we join together, the living entities and the Supreme Lord, that becomes ānanda, rāsa-līlā. That is wanted. That we are seeking. But we are seeking in a different way, in the material world. That is not possible. Kṛṣṇa therefore says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Śrī Rūpa Gosvāmī also, in Bhakti-rasāmṛta-sindhu, he says, ādau gurvāśrayam. "If one is interested in Kṛṣṇa consciousness, or God consciousness, he must approach a spiritual master." Kṛṣṇa also says, mad-āśrayaḥ. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. These are all Vedic injunctions. Tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12].

So if we take this process… And the beginning of the process is hearing, śravaṇaṁ kīrtanam. Or one who has heard very nicely, perfectly, he can chant also nicely, perfectly, or describe the glories of the Lord. Kīrtana does not mean that with musical sound we chant and dance. Kīrtana means describing about the glories of the Lord, kīrtanam. And kīrtanaṁ viṣṇoḥ. Harer nāma. The śāstra says, harer nāma harer nāma harer nāmaiva kevalam [Cc. Ādi 17.21]. Of course, Hari, or Kṛṣṇa, or Viṣṇu, has got many thousands of names. Any name will be profitable. That doesn't matter. But because we have to follow the footsteps of great personalities, great devotees, therefore, as we are following the footsteps of Lord Caitanya. He chanted the Hare Kṛṣṇa mantra: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. So by this chanting, immediately, as soon as the chanting is offenseless, immediately we shall remember Kṛṣṇa. Mayy āsakta-manāḥ. It is so easy. You chant. There is no expenditure; there is no loss. But the gain is very great. You can gradually become attached to Kṛṣṇa.

So if we chant and hear, śravaṇaṁ kīrtanam, this is the first stage of sādhu-saṅgaḥ. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. Or this can be taken as bhajana-kriyā, anartha-nivṛttiḥ syāt, all unwanted things are rejected. Anartha-nivṛttiḥ syāt. Just like these boys and girls, Europeans and Americans, they had many anarthas. We have forbidden them. They have forsaken altogether. Take, for example, drinking of intoxicants. They were trained up for drinking from the childhood. They were trained up for meat-eating from childhood. This is called anartha-nivṛtti. Nobody is dying without drinking. Nobody is dying without meat-eating. But we have made a habit of eating such things. Similarly, we can give it up also. This is possible when there is right bhajana-kriyā. In this way, when anartha-nivṛtti is finished, perfect, then he becomes firmly stuck up in Kṛṣṇa consciousness. Tato niṣṭhā tato ruciḥ. Then taste. The taste is so nice that one cannot give up Kṛṣṇa consciousness. One cannot give up chanting of Hare Kṛṣṇa. It increases the transcendental taste. And after taste, there is āsakti. Kṛṣṇa is speaking from that stage here. Mayy āsakta-manāḥ, āsakti, attachment. When there is attachment of Kṛṣṇa, that is the almost final stage of your perfectional life.

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

"You will understand Me. If you follow this principle, then," Kṛṣṇa says to Arjuna, or anyone follows this principle, then "without any doubt one should understand Kṛṣṇa in fullness." Samagram.

So Kṛṣṇa recommending

jñānaṁ te 'haṁ sa-vijñānam

idaṁ vakṣyāmy aśeṣataḥ

yaj jñātvā neha bhūyo 'nyaj

jñātavyam avaśiṣyate

[Bg. 7.2]

This devotional service, or the understanding of Kṛṣṇa, is jñānam. First of all, we have to understand. Kṛṣṇa will explain how Kṛṣṇa is present before you in different features. Just like originally He is present before us as impersonal Brahman, localized Paramātmā, and personally also, Supreme Personality of Godhead. They are all the same. There is no difference, Brahman, Paramātmā, and Bhagavān. There is no difference. The same thing, but it is realized under different angle of vision. Those who are trying to approach Kṛṣṇa by philosophical speculation, by theosophical understanding, they go up to the impersonal feature of Kṛṣṇa, brahma-jñāna. And those who are trying to understand Kṛṣṇa as the localized Supreme Soul within one's heart… Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. The yogis, they are trying to find out Kṛṣṇa within his heart by meditation.

So these are the different features of Kṛṣṇa knowledge. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. The Absolute Truth is one, but one who is trying to understand Him by the dint of his personal knowledge, he approaches up to impersonal Brahman; one who is trying to understand Him as the localized Paramātmā feature, by the yogis, He is known to them as Paramātmā, or Antaryāmī; but those who are in direct contact with Kṛṣṇa, they are realizing as the most lovable object, the most beautiful personality, most opulent personality, Kṛṣṇa. But the object is the same. The example is generally given: just like the sunshine, the sun globe, and sun-god. The sunshine is all-pervading, all over the universe, and the sun globe is localized. But within the sun globe, there is a person who is called Sūrya-nārāyaṇa, or the sun-god. These are facts. Don't think that there is no living entity in the sun planet. There is. Their body is fiery body. That's all. Just like our body in this planet is earthly body, their body is fiery. Out of the five elements, the fire element is very prominent in the sun planet. But there are living entities. Otherwise how Kṛṣṇa says, imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1], "First of all, I said this philosophy of Kṛṣṇa consciousness to the sun-god"? If there is no living entity, how Kṛṣṇa says there is a sun-god? And if we are to believe Kṛṣṇa and the Bhagavad-gītā, we have to accept it that the sun globe is not without living entities. It is also the same, just like we have got hundred of thousands, millions of living entities here. So in this way, we have to acquire the knowledge of Kṛṣṇa. That is brahma-jñāna, paramātma-jñāna, and bhagavat-tattva-jñāna. And when we realize… Not only hear theoretically, jñānam… That is… Theoretical knowledge is jñānam. But sa-vijñānam, when we actually perceive, when we actually understand what is the position of the Personality of Godhead, that is called vijñānam. Jñānaṁ sa-vijñānam. Jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ [Bg. 7.2]. Aśeṣataḥ, descriptive, not summarized.

So yaj jñātvā, "If you can understand this knowledge, then," yad jñātvā na iha bhūyaḥ anyaj jñātavyam avaśiṣyate, "then you will finish your all knowledge." Kasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. The Vedic injunction is that if you understand Kṛṣṇa, then all knowledge becomes revealed to you. Kasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. That is stated here. Yaj jñātvā neha bhūyaḥ anyaj jñātavyam avaśiṣyate. Then it is very nice to understand Kṛṣṇa. If by understanding Kṛṣṇa… One may say, "Oh, I have understood Kṛṣṇa. Kṛṣṇa was born at Mathurā as the son of Vasudeva and Devakī, and then He went to Vṛndāvana. And He became a friend of the cowherd girls or the boys, and He was playing there. So I have understood Kṛṣṇa." Anyone can say like that. But Kṛṣṇa says that "I am not so easily understood." Kṛṣṇa says that it is not so easy. Therefore those who try to understand Kṛṣṇa very easily, they are sahajiyās. And if one understands Kṛṣṇa very easily, then he derides at Him. Just like generally, people remark against Kṛṣṇa, "Oh, He was so," I mean to say, "characterless that He, I mean to say, mixing with the cowherd girls. So many. He married 16,000 wives." In this way, there are so many remarks. As if they have understood Kṛṣṇa. But Kṛṣṇa says that "I am not so easily understood." Of course, if anyone understands Kṛṣṇa, then his life becomes successful. Janma karma me divyaṁ yo jānāti tattvataḥ. Anyone who understands Kṛṣṇa, then he becomes immediately a liberated person. Janma karma me divyaṁ yo jānāti tattvataḥ. But one must understand in truth what is Kṛṣṇa. Tattvataḥ.

So anyone who understands Kṛṣṇa in truth… What becomes? Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. Then such person, after quitting this material body, he never comes back again in this material world. Punar janma. Here in this material world, the trouble is that we have to accept one type of body and again give it up and again another type of body, bhūtvā bhūtvā pralīyate [Bg. 8.19]. Yāvaj jananaṁ tāvan maraṇam. This business is very troublesome. We do not understand. We forget. Under the influence of māyā, we forget what is the trouble of taking birth, what is the trouble of death, what is the trouble of old age, and what is the trouble of disease. Therefore Kṛṣṇa says that "Anyone who can understand Me, about Me." Not "about Me," but "about Me." We can understand Kṛṣṇa by His activities, something about Him. Otherwise, He has immense potencies. It is impossible for us to understand. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. There is unlimited energies of Kṛṣṇa; therefore He is called acintya-śakti. Acintya-guṇa. Acintya-śakti, "which is inconceivable." But anyone, if he somehow or other according to his capacity tries to understand in truth, then he becomes immediately liberated so that after quitting this body, he doesn't have to come again in this material world. Then where does he go? Tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]. "He comes to Me."

Therefore Kṛṣṇa knowledge is so perfect. And if we take the real process, śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23], the devotional service… Because Kṛṣṇa says, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. Here… In the Fourth Chapter, He says that yo jānāti māṁ tattvataḥ. Now here, in the Seventh Chapter also, Kṛṣṇa says again: tattvataḥ. The tattvataḥ word is very much used about understanding Kṛṣṇa. Not superficially, but in truth one has to understand. But that is very difficult. That Kṛṣṇa says here: manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. This is the business of this human form of life, to… This is a chance to make our life successful, siddhaye. Siddhaye means to become successful. And what is that success? That success… Tyaktvā dehaṁ punar janma naiti [Bg. 4.9], that is success. Not that I earn millions of dollars and amass in the bank, and I think I am successful, but I do not know what is my next life. Where will be my, this amassing of bank balance, my skyscraper building? I will have to accept another body, unwilling, although I have created that body. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27], as I have associated with the three guṇas. Ūrdhvaṁ gacchanti sattva-sthāḥ. If I have associated with the sattva-guṇa, then I will be promoted to the higher planetary systems. Ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ [Bg. 14.18]. If I have associated with rajo-guṇa, then I shall remain in this planet, middle planetary system. And jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ. And if we have associated with the tamo-guṇa, the quality of darkness, ignorance, then I will be gliding down to the animal life.

These things are stated. We have to understand through śāstras. We cannot see our past, present, and future, but if we see through the śāstras… Śāstra-cakṣusā. "You should try to see from the śāstras." Actually, we understand everything through śāstras, not directly. Just like we understand in modern science from the newspaper that somebody is trying to go to the moon planet. I do not go personally to the moon planet, but I accept the newspaper. Similarly, we have to accept śāstra, how things are going on beyond our experience. Without that, we cannot have knowledge. That is called Vedic process. Śruti-jñānam. Śruti means hearing from authorities. That is real knowledge. Śrotra-panthā. It is called śrotra-panthā.

So how we can understand Kṛṣṇa, how we can fulfill our mission of life, how we can become liberated, all these things are stated in this Bhagavad-gītā. And if you try to understand as Kṛṣṇa is speaking or try to understand Bhagavad-gītā as it is, without any malinterpretation, then your life is successful.

Thank you very much. Hare Kṛṣṇa. (applause) (end)

710804BG.LON

Bhagavad-gītā 7.1-3

London, August 4, 1971

Prabhupāda:

om ajñāna-timirāndhasya jñānāñjana-śalākayā

cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ

[I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.]

śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale

svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam

[When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?]

vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam

sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ

śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

[I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.]

You can take. All right.

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate

gopeśa gopikā-kānta rādhā-kānta namo 'stu te

[O my dear Kṛṣṇa, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopīs, especially Rādhārāṇī. I offer my respectful obeisances unto You.]

tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari

vṛṣabhānu-sute devi praṇamāmi hari-priye

[I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.]

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

[I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen souls.]

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Kṛṣṇa is speaking to Arjuna that mayy āsakta-manāḥ, "You have to train your mind to become attached to Me, Kṛṣṇa." Actually, that is yoga system. Our mind… Mind has got two business: something accepting and rejecting. That's all. So we have to train our mind in such a way that we become simply attached to Kṛṣṇa. That is called mayy āsakta-manāḥ. Mayi, "unto Me," āsakta, "attachment"; manāḥ, "mind." Mayy āsakta-manāḥ pārtha, "My dear Arjuna, you just become one of the persons who are attached to Me." Mayy āsakta-manāḥ pārtha yogam… This is the yoga. Yuñjan. "If you execute this yoga…" Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. "This yoga can be practiced by taking shelter of Me or My representative." Not alone. Therefore Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Āśrayaḥ means shelter. Kṛṣṇa says mat. Mat means "Me."

So either you take shelter of Kṛṣṇa or you take shelter of a bona fide representative of Kṛṣṇa. Just like if you do a business, either you transact a business in agreement with the proprietor or the proprietor's representative, the business is all right. If the representative of the firm signs that agreement, then even the proprietor does not know, it will be accepted as bona fide agreement. Is it not? So even though you cannot see eye to eye Kṛṣṇa, you can execute this yoga system, Kṛṣṇa consciousness, through the agency of His bona fide representative. Mayy āsakta-manāḥ pārtha. And how it is? Asaṁśayam. Asaṁśayaṁ samagraṁ mām [Bg. 7.1]. "By practicing that yoga, you will understand Me, or God," asaṁśayam, "without any doubt." Asaṁśayaṁ samagram, "and in full." Not that partially. Yathā jñāsyasi, "as you can understand"; tac chṛṇu, "now hear attentively." Kṛṣṇa is beginning to speak to Arjuna about this bhakti-yoga system, and He's drawing attention, śṛṇu, "Please hear attentively."

Yesterday there was a question. Somebody-I do not know whether the gentleman is present here-"Whether you have seen God, or Kṛṣṇa." Not only me, everyone has seen Kṛṣṇa. Everyone has seen Kṛṣṇa. Kṛṣṇa… It's not that… You can see Kṛṣṇa in this form. He is playing flute and enjoying with Rādhārāṇī. That is His natural picture or natural form. But He has got multi other forms also. If you are not fortunate enough to understand this form, then you can turn your attention to other, many other forms, and you can see Kṛṣṇa. Actually, we cannot see spirit. Spirit soul even we cannot see. The modern advancement of science, they cannot see even the particle of the spirit. They have no power. Just like I am, you are, we are all spirit souls. We are in this body, but the medical science after dissection of the body cannot find out where is the spirit soul. But there is. That's a fact. But you have no instrument or power to see it. In spite of your advancement of so many scientific instruments, you cannot see. Therefore in the śāstra it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. Our, these senses are so imperfect that we cannot perceive even what is spirit soul. We cannot see. That's a fact. And we cannot… It is very difficult to perceive also. But you can see also, you can perceive also, by accepting a certain method.

That method is called yogaṁ yuñjan mad-āśrayaḥ. "You have to practice this yoga system under My shelter or My representative's shelter. Then you can understand samagram, fully, completely; asaṁśayam, without any doubt." That you have to practice. And that is, that practice is also not very difficult. Simply one should be serious that "I want to see God." Everyone is seeing God, but he does not know that he's seeing God. That is māyā. There are so many examples. Just like you can… Although you are in this room, you can know that sun is not yet set because you can see your watch and you can understand the sunset time is not yet there. So you can understand perfectly that there is sun in the sky. It is a method. Similarly, you can understand God is there. You have to accept the method. If you accept… That method is recommended here: yogaṁ yuñjan mad-āśrayaḥ. "You have to practice this yoga system under the shelter of Me." "Me" means… Just like the same example, a business firm signs "We." "We agree to this point." The manager signs, the proprietor signs, he says "We," means "We, the company, any one of us." Similarly, when Kṛṣṇa says mad-āśrayaḥ, "under My shelter," it means that taking shelter of Kṛṣṇa or anyone in the disciplic succession of Kṛṣṇa. The same example: anyone attached to that business transaction, he's as good as the proprietor or the manager.

So Kṛṣṇa says, jñānaṁ te 'haṁ sa-vijñānam… The yoga system… Yoga system is a type of knowledge. Jñānam. Jñānam means knowledge. Jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ [Bg. 7.2]. "I'm just trying to explain the knowledge, or the devotional knowledge, or the yoga system, by which you can understand Me perfectly. That I am speaking to you in full knowledge." Jñānam, and sa-vijñānam, "with scientific knowledge." Not that bogus knowledge. Sa-vijñānam. Vijñānam means science. With scientific knowledge. Now, modern days, people are advanced. They like to talk on scientific basis. And here is the Kṛṣṇa's statement: sa-vijñānam, "with scientific knowledge." Vakṣyāmy aśeṣataḥ: "And I shall explain," aśeṣataḥ, "in full explanation, without any reservation." Not that summarily I say something, you do not follow, you do not understand, I finish. No. "I shall fully explain," aśeṣataḥ. Yaj jñātvā, "And if you fortunately can understand," yaj jñātvā neha bhūyo 'nyaj jñātavyam avaśiṣyate, "if you understand this science, then you finish your process of acquiring knowledge."

Every one of us acquiring knowledge. That is called experience, one after another. So Kṛṣṇa says that "If you understand this science," sa-vijñānam, "then your knowledge will be complete. You have nothing to hanker after any further knowledge. Knowledge is complete." That is also Vedic injunction. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. Kasmin vijñāte, if you can understand the supreme knowledge, the Supreme, then sarvam idaṁ vijñātaṁ bhavati, everything becomes known to you. Just like in arithmetic, if you simply learn 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, then you learned all the arithmetic process. Because in the arithmetic there is nothing but 1, 2, 3, 4, 5, 6… That's all. Whatever you see, big, big calculation, that is 1, 2, 3, 4, 5, 6, 7, 8, 9… That's all. Similarly, if you simply understand Kṛṣṇa, then you'll see the whole arithmetic, whole world, whole universe is full of Kṛṣṇa consciousness. That's all. Therefore in the Bhagavad-gītā you'll see that bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. When actually one becomes wise, full of wisdom, jñānavān… How? After many, many births of speculation and calculation, when he actually becomes… Just like the same example. A very expert mathematician, he sees the whole mathematic, arithmetic is full of 1, 2, 3, 4, 5, 6… That's all. So actually when one is in knowledge, then he can see Kṛṣṇa everywhere. Not that… Those who are in the lowest stage, they think that Kṛṣṇa is here in the temple and not anywhere else. That is the lowest stage of understanding Kṛṣṇa. But the highest stage of understanding Kṛṣṇa: the Kṛṣṇa conscious person sees everywhere Kṛṣṇa, even within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. Kṛṣṇa can be found within this universe, in everyone, as well as in the atoms also, within the atoms. Samagram.

But this knowledge is little difficult. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Out of many millions of human beings, one becomes interested in Kṛṣṇa consciousness, or God consciousness. When I speak "Kṛṣṇa," you should understand "God." So Kṛṣṇa says manuṣyāṇāṁ sahasreṣu. Sahasreṣu is plural number, means among thousands and thousands of men, millions and thousands of men, one become interested. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. Siddhaye means perfection. Perfection of life. One should be very cool-headed. The distinction-the human being and animal-the animal does not know what is perfection of life. They are simply interested with four principles of bodily necessities: eating, sleeping, mating, and defending. That's all. They have no other inquiries, "What is the perfection?" That means that is not possible in that body. In that animal body, cat's and dog's or hog's or elephant, very big body, or tiger, very powerful body, but they cannot inquire what is the perfection of life. That inquiry is possible in the human form of life. The tiger has got body and a man has got body. Tiger may be very powerful, a man may be very weak, but there is a great distinction between the tiger and the man. Because tiger, becoming so powerful, he has no power to understand what he is or what is the perfection of life. But a human being, although he may be very feeble and very weak than the tiger, he has got the developed consciousness to understand what is perfection of life and what he is. That is the distinction.

So people are trying to be like tiger. In India, a certain section of people, the Muhammadans, they say that "We want to be like śera." Śera means tiger. And more or less in the Western countries also, everyone is trying to become a tiger, very powerful. But one should be very cool-headed. A tiger is very powerful; a tiger can attack anyone and kill him. That is very good, but what is the use of tiger? Nobody is interested in tiger. Rather, if the tiger comes within the city, immediately it will be shot down. Because it has no use. But a humble, meek cow… Of course, here there is no protection of cow, but in India the cow is protected. It is the duty of the human being to give protection to the cow.

Just like we offer Kṛṣṇa our obeisances: namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca: "Kṛṣṇa, You are worshipable by the brahminical culture, brahmaṇya-devāya," not by others, "because You are go-brāhmaṇa-hitāya ca, You are well-wisher of the cows and the brāhmaṇas." Why Kṛṣṇa is not said tiger? Why this prayer is devoid of tiger? Hitāya ca, Kṛṣṇa is always, I mean to say, thinking how to protect the cows and the brāhmaṇas. When Kṛṣṇa appeared on this planet He became a cowherd boy to give protection to the cows. He was tending cows by His personal example. You will read in the Kṛṣṇa book how He was taking care of the cows. Therefore go-brāhmaṇa-hitāya ca. The first prayer is that "You are protector of the cows and the brāhmaṇas." Jagad-dhitāya. "You are well-wisher of the whole universe, but Your special interest is to give protection to the cows and the brāhmaṇas." Why that special interest? Because if the human society does not give protection to the cows and does not cultivate the brahminical culture, then it is cats and dogs society. Therefore it is given. And as soon as the whole society becomes full of cats and dogs, how can you expect peace and prosperity? The dog's business is "Gow gow gow gow! Why you have come here? Why you have entered in our neighborhood? Please get out. Please get out." Not "Please." "Get out." (laughter)

So we are…, we have cultivated a nice human society that there are all, I mean to say, what is called? Dogs. The immigration department: "Why you have come here? How!" (laughter) "Yes, sir, I have come here not to harm you. I have to speak something nice thing." "How long you shall stay?" (laughter) "Oh, not more than one month." "All right." (laughter) So immediately watchdog. In every house, "Beware of dog." "Don't enter. Beware of dog." This is human civilization. You see. You cannot enter anyone's house, you cannot enter anyone's country. And if you do… This means this want of this Kṛṣṇa consciousness. But the Vedic culture says, gṛhe śatrum api prāptaṁ viśvastam akuto bhayam. Even if your enemy comes to your home, you should receive him in such a way that he'll forget that you are his enemy.

Devotees: Haribol. Jaya.

Prabhupāda: Gṛhe śatrum api prāptam. Śatrum means enemy. If you see that an enemy has come to your house, śatrum api. Śatru means enemy; api, although. You should receive him in such a way that he'll completely believe you that you are his enemy…, you are not his enemy. That was the system. In the Kurukṣetra war, the two brothers, I mean to say, cousin-brothers are fighting. But after finishing the fighting there is no enmity. These people are going to their camp, they are coming, talking or taking lunch. Very friendly. Friendly. There was another fight between Bhīma and Jarāsandha. The whole day there was fighting. It was decided that one should be killed. That's a fact. The fighting between kṣatriyas it will not end unless one of them is killed. That is kṣatriya spirit. So they know… Bhīma and Jarāsandha knew it very well that this fighting is going on until one is dead, one of the belligerent parties. But at night Bhīma is the guest of Jarāsandha, eating together, talking friendly. This is brahminical culture. For duty's sake, for some cause, we may fight. That's all right. But that does not mean we shall remain inimical always. Gṛhe śatrum api prāptaṁ viśvastam akuto bhayam.

There is another example. The fighting was going on between Arjuna and Duryodhana. So Duryodhana criticized the commander in chief, Bhīma, Bhīṣmadeva. "My dear grandfather, you are affectionate to the other parties, my other cousin-brothers; therefore you are not fighting very nicely." "Oh, you think like that, that I'm not fighting very nicely?" "Yes." Just to enthuse him. Yes. So he said, "All right. Tomorrow I shall kill all these five brothers. Is that all right?" "Yes, that's nice." "So I'll keep these five arrows reserved for killing these five brothers." So Duryodhana did not believe, that "He may miss these five arrows," but he said, "My dear grandfather, better I keep these five arrows with me. I shall deliver you tomorrow morning." "All right, you keep it." Kṛṣṇa understood. Kṛṣṇa is all-pervading. He immediately said Arjuna, "Tomorrow you are going to be killed. Be assured." Why? "Now this is the position." "Then what to do?" "Now, you go to Duryodhana and take away all those arrows. Otherwise you'll be killed." So Arjuna remembered that Duryodhana once promised-Duryodhana was elderly, Arjuna is young, younger brother-that "My dear brother, I promise, whatever you want I can give you." So Duryodhana said, "All right. I shall ask you some days later. Not now." So Arjuna thought, "Now this is the opportunity. I shall go and ask Duryodhana to give me those arrows." So Arjuna went to the other camp, and immediately Duryodhana received him as his brother: "My dear brother, you have come? What do you want? You want the kingdom without fighting? Therefore you have come? I can give you. I can stop this fighting if you want without fighting." No. Arjuna said, "No, I have come for some other purpose." "All right. Whatever you want, you can…" "Yes, you sometimes promised that whatever I want you will give me." "Yes, I am keeping my promise. What do you want?" He said, "Give me those five arrows." (laughter) "Yes." Immediately. This is kṣatriya spirit. This is brahminical culture. "Yes, you take it. Go on."

Rāmacandra was going to be enthroned and the stepmother said the same to Daśaratha Mahārāja, that… They were stepmothers, Mahārāja Daśaratha's three wives. So one wife wanted that her son should be king. So immediately she proposed that "Instead of Rāmacandra, my son should be king." Mahārāja Daśaratha said, "How it can be? It is already arranged. He is the eldest son." "No, you promised sometime that you will keep your promise and satisfy me. So this is my demand." "So what do you want?" "That Rāmacandra should be banished immediately and my son should be enthroned." He agreed. He called Rāmacandra, "This is the demand of Your stepmother. Kindly go to the forest for fourteen years, and Your stepbrother will be king." Rāmacandra agreed immediately. "Yes, that's all right, father." This is brahminical culture. Is there any single instance in the history that a king which is going to be enthroned next morning and by the order of his father immediately he goes away to the forest? Therefore there is no harm that we make materially very much advanced, but not like cats and dogs. Take brahminical culture. Then it will be perfect, the whole society. Go-brāhmaṇa-hitāya ca jagad-dhitāya kṛṣṇāya govindāya… That brahminical culture can be established only by understanding Kṛṣṇa. Without understanding Kṛṣṇa, whatever we do, we shall remain simply animals. That's all.

So how the animals can be interested in Kṛṣṇa? That is not possible. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. "Out of many thousands of people." Just like we have started this movement, Kṛṣṇa consciousness movement, in the Western countries for the last five years, but how many people have come to take to this Kṛṣṇa consciousness movement? Not very many. We have got about three thousand followers. Therefore Kṛṣṇa says that it is not attractive for everyone. But if one is attracted, his life is successful. His life is successful. Lord Caitanya also said the same thing. Brahmāṇḍa bhramite kona bhāgyavān jīva. There are many, innumerable living entities. They are wandering within this universe in different forms of body and different planets, transmigrating from one body to another, one planet to another. Ei rūpe brahmāṇḍa, kona… Out of them, if one is fortunate enough to associate with a bona fide spiritual master and Kṛṣṇa, his life is becomes successful.

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja

[Cc. Madhya 19.151]

Bīja means seed. As from the seed a big tree come out, similarly, if one is injected with this Kṛṣṇa consciousness understanding, then, gradually, it will grow into a big tree. And when the fruits will be there, he'll enjoy life.

So although this Kṛṣṇa consciousness, God consciousness, yoga system is very easy, still, Kṛṣṇa says that

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānām…

[Bg. 7.3]

Not only perfect… Perfection of human consciousness is there when one understands that "I am not this body. I am spirit soul." Ahaṁ brahmāsmi. That is perfection. But if you study scrutinizingly so many men, every one is bodily conscious. In Moscow I was speaking with a great professor, Kotovsky. He's in charge of Indology department of the government. He said… Although I defeated him in argument, he said that "After finishing this body, everything is finished." Just see. No. The spiritual knowledge begins when one is perfectly aware that "After finishing this body, I am not finished." That is perfection. Not that those who are in this concept of life, that with the finishing of this body everything is finished. That is nonsense. Na hanyate hanyamāne śarīre [Bg. 2.20]. Kṛṣṇa teaches. Na jāyate na mriyate vā kadācin…, nityaḥ śāśvato 'yaṁ purāṇo na hanyate hanyamāne śarīre [Bg. 2.20]. "This ātmā is never born and he never dies." Na jāyate mriyate vā. Nitya, eternal; śāśvata, ever-existing, śāśvata. Na hanyate hanyamāne śarīre. "Don't think that because the body is finished, therefore he is finished. No." In another place Kṛṣṇa says, tathā dehāntara-prāptiḥ [Bg. 2.13]. As we are changing body from babyhood to childhood, childhood to boyhood, boyhood to youth-hood, youth-hood to grown-up and old age-this is our practical experience, I have several times explained-similarly, this old body, when I give it up, I shall accept another body. What is that body? That will be given to you by the laws of nature according to your mentality. As you create your mentality, yaṁ yaṁ vāpi smaran loke [Bg. 8.6], absorb your thought and mind at the time of death, then you are given a particular type of body, either in the womb of a human being or a cat or a dog or a demigod or a tree or so many.

There are 8,400,000's of species of life. If you want the body of a tiger, if you have exercised very nicely to become like a tigerlike strong, then God will give you next life to become a tiger, actual tiger. "Why tigerlike? Become a tiger. I give you all facility. Become a tiger." So what is the use of getting tiger's life? You know… Perhaps you all know, the tigers cannot get food every day. And naturally, if in the forest there is a tiger, the other animals, they are very careful. But when he's too much hungry God provides him one animal. Because God provides everyone's food, so tiger also must have food. Eko bahūnāṁ vidadhāti kāmān. That one Supreme is maintaining all these living entities. So tiger is also part and parcel of God, and he has got that body. So God is kind even upon the tiger, and what to speak of the devotees.

So this human form of life, Kṛṣṇa is stressing on this point, that manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Out of many millions, at least at the present moment, nobody is interested to know what is the perfection of life. They think or one thinks that perfection of life means to enjoy the senses to the best capacity, and as soon as the body is finished, everything finished. Just like Professor Kotovsky told, with the body everything is finished. Therefore people are so much anxious to enjoy sensually because he knows as soon "As this body is finished, everything is finished. So let me enjoy." This is the misconception, or illusion, or māyā. Body's not finished. You are creating another body. Karmaṇā daiva-netreṇa [SB 3.31.1]. And you'll get another body, karmaṇā, according to your karma. Therefore the intelligent person, bahūnāṁ janmanām ante… [Bg. 7.19]. That intelligence comes after many, many births. Bahūnāṁ janmanām ante jñānavān. One who is actually wise. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. Kṛṣṇa says, "He surrenders unto Me." Why? How he…? Because he's wise. How he's wise? Because he knows, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. He understands that Kṛṣṇa is everything. Not that he's falsely surrendering. He knows that Kṛṣṇa is everything. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. Kṛṣṇa says also that "I am the root." Bījo 'haṁ sarva-bhūtānām [Bg 7.10]. "I am the root, I am the seed, of everything." Therefore, when one becomes actually wise, full of knowledge, then he surrenders to Kṛṣṇa.

Now, intelligent persons, they will see this instruction of Kṛṣṇa, "Kṛṣṇa says…" That is our method. Our method of acquiring knowledge is to hear from the authority. That's all. Now, who can be better authority than Kṛṣṇa? The Bhagavad-gītā is a book of authority, is acknowledged in every part of the world. Not that simply Indians or Hindus are interested. Any scholar, any philosopher, throughout the whole world. Any religionist, any scientist. Even Professor Einstein, he was interested in Bhagavad-gītā. He was reading it daily. So wise man means one who understands Kṛṣṇa. So our formula is if one is not God conscious, or Kṛṣṇa conscious, we immediately reject him. We immediately accept that he has no qualification. Harāv abhaktasya kuto mahad-guṇāḥ. One cannot be qualified unless he is God conscious. His all qualities immediately become rejected. "Why? He has passed M.A., Ph.D. and D.A.C., and he's honored…" That's all right, but in spite of all his education, he will create simply havoc in the world. That's all. Harāv abhaktasya kuto mahad-guṇā mano-rathenāsati dhāvato bahiḥ [SB 5.18.12]. Because he is hovering over the mental plane, he'll simply create havoc. His education will be utilized for his sense gratification, and he will not care for anything. Just like great scientists have discovered the atom bomb, by scientific research. What is the effect? Now by one drop you can kill many millions of people. That is his advancement of science. "Oh, why don't you create something that people will not die?" That is not… "I can assure death, but I cannot save death. That is not in my power." Then what kind of scientist you are? You create something, you create some medicine, that "Take this tablet and no death, no more, at least, no disease." That is not possible. There is disease, development of different kinds of disease, and they are discovering different kinds of medicine. That is a struggle. That is not scientific improvement. There is one problem before you, and you are creating some antidote. That's all. This is struggle, struggle for existence. This is not scientific advancement.

But how one can be stopped from repetition of birth and death? That is here in the Bhagavad-gītā. What is that? Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. You try to understand Kṛṣṇa only, what is Kṛṣṇa. Janma karma yo jānāti tattvataḥ, anyone who knows in truth, not superficially: "Oh, Kṛṣṇa I know. In the Seven…, there is a place. They have got an idol of Kṛṣṇa. They are worshiping. I know everything about Kṛṣṇa." Not like that. Try to understand Kṛṣṇa, what He is. He is Kṛṣṇa undoubtedly, but people want to know actually what is Kṛṣṇa. That we are open. So if one simply understands what is Kṛṣṇa, the result is tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. Simply by understanding Kṛṣṇa, there is no more taking birth. Punar janma. If you take birth, then there is death. If you stop your birth, then you can stop your death also. Because birth and death is in relationship with this body. If you don't have a material body, then there is no question of birth, death, old age and disease.

So this is the process of Kṛṣṇa consciousness. People should be interested by hearing the words of Kṛṣṇa. That is intelligence. Kṛṣṇa says that "In this way you can stop your birth and death process." So why don't you do that? Why you are after so many things? If you simply try to understand Kṛṣṇa and if you perfectly understand, then immediately you can stop your birth and death process. You are eternal. That is intelligence. That is intelligence. Just like Kṛṣṇa says, "After many, many births, one comes to this conclusion that Kṛṣṇa is everything." So why shall I wait for another many births? Why not accept Kṛṣṇa as everything? This is intelligence. Kṛṣṇa is saying, He's not bluffing. So why not take Kṛṣṇa's word as truth and immediately, mam prapadyate, immediately surrender? "Kṛṣṇa, I do not know anything. I simply surrender unto You. Please protect me." That's all. Finish business. Very simple thing, this Kṛṣṇa consciousness movement. Everyone can take. Doesn't require to become very highly, scientist, philosopher and something like that. Simply accept Kṛṣṇa's words and see the result. And the result is happening also. Those who are accepting Kṛṣṇa in that way and trying their best to please Kṛṣṇa with this human form of life, how much they are happy, how they are enjoying life.

So this is practical. So our request is that everyone should try to understand the Kṛṣṇa consciousness movement and be happy. Thank you very much. [break] Yes. Yes. What is that?

Guest (1): Why does Kṛṣṇa expanded Himself as māyā?

Prabhupāda: Kṛṣṇa has not extended māyā. You wanted māyā, therefore He has given the facility to enjoy māyā. Just like the government creates the prison department. It is not the government's desire that "There must be some prisoners." But you are criminal, therefore there must be prisonhouse. So you create the prisonhouse, not the government. Government creates university. "Come there, take education." Māyā is created by you. As soon as you forget Kṛṣṇa, the māyā is there. Just like there is sunshine and darkness, side by side. If you want to keep yourself in the sunshine, there is no darkness. But if you voluntarily come to the darkness, what the sun will do? Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. "You surrender to Kṛṣṇa." But why don't you do it? That is māyā. It is up to you. Therefore you create māyā. Kṛṣṇa does not create. A man is hanged. Does it mean that the high-court judge who orders that "This man should be hanged," the high-court judge is enemy of that man he's hanging? No. He has created his situation that he should be hanged. God is very kind to everyone, but we have created situation so that we suffer. Karmaṇā daiva-netreṇa [SB 3.31.1]-by our own work and under the supervision of the Supreme. Just like in the state you create some criminal activity. Under the supervision of the government you are punished. All right. [break]

Guest (2): How do you recognize someone who has already a family and he's working and who wants to progress in Kṛṣṇa consciousness? Is he, does he have to give up his job and shave his hair and wear robes?

Prabhupāda: No, no. No, never. Simply you have to see, what you are doing, by such action Kṛṣṇa is satisfied. That's all. You can do anything. The test is… That is stated in the Śrīmad-Bhāgavatam,

ataḥ pumbhir dvija-śreṣṭhā

varṇāśrama-vibhāgaśaḥ

svanuṣṭhitasya dharmasya

saṁsiddhir hari-toṣaṇam

[SB 1.2.13]

The example is… Just like Arjuna. Arjuna was a warrior, fighter. So when he proposed that "I shall not fight. They are my brothers, my grandfathers, my nephews," that was his proposal. Kṛṣṇa said, "Wherefrom you got this nonsense idea? You are in the warfield and are denying to fight." That means by his nice proposal that "I shall not fight," Kṛṣṇa was not pleased. But after understanding Bhagavad-gītā, when he saw that "Kṛṣṇa wants this fight," "Yes. Kariṣye vacanaṁ tava [Bg. 18.73]." That is perfection. So he remained a warrior and still he became perfect. So everyone can remain in his own occupation, varṇāśrama-vibhāgaśaḥ, but one has to see that whether Kṛṣṇa is satisfied. Then whatever he is doing, that is perfect. That is Kṛṣṇa conscious.

Guest (3): Is it possible for any entity to do something until the Lord hears him?

Prabhupāda: Yes. God sanctions, but you desire. "Man proposes, God disposes." Whatever you desire, if you insist, God will sanction. And without His sanction you cannot do. Therefore your doing something is dependent on God's sanction. But you desire something out of your own will. You are not a stone. You are a living entity. So you can desire anything. Kṛṣṇa conscious, they do not do anything without Kṛṣṇa's sanction.

Guest (3): The Kṛṣṇa consciousness say, you cannot do anything unless the Lord desires it.

Prabhupāda: Yes. Not God desires. God sanctions. Don't say like that. Desire is yours, but sanction is God's. Just like you want to do some business. You must take sanction from the government. You take license. You cannot do out of your own will. Similarly, you can desire and propose, "God, I want to do this," and God will sanction. So those who are not Kṛṣṇa conscious, they want. "I want this. I want this. I want this. I want this." Kṛṣṇa says, "All right. Take this." But Kṛṣṇa says that "You give up all this nonsense," that we do not take. Kṛṣṇa says, sarva-dharmān parityajya mām ekam: [Bg. 18.66] "Simply take Me." But that we do not do. We ask Kṛṣṇa, "Please let me do this." "All right, do it." Yathecchasi tathā kuru [Bg. 18.63]. Kṛṣṇa inquires from Arjuna after teaching him Bhagavad-gītā, "Now I have spoken to you everything. What you want to do, you can do." That is Kṛṣṇa's proposal. Kṛṣṇa says that best thing is that you simply take to Kṛṣṇa. But Kṛṣṇa gives you the opportunity, liberty, that whatever you do, whatever you like, you can do. Now it is your choice. Just like father, (and) grown-up son. He says, "My dear boy, you do like this. That is my opinion." But when the son says, "No. I shall do like this." "All right, you do whatever you like." But without father's sanction, as the son cannot do anything, similarly, without Kṛṣṇa's sanction you cannot do anything. But the proposal is yours. Therefore this maxim: "Man proposes, God disposes." So God is not responsible for your work. If you act according to the order of God, then He's responsible. And if you act against the will of God, then you are responsible. Yes?

Guest (4): (indistinct)

Prabhupāda: I cannot hear him.

Devotee: Is desire, desire is due to the material contamination, or is it…?

Prabhupāda: Yes. Desire is according to association. You mix with the drunkards, you'll desire to drink. And you mix with us, you'll desire to worship Kṛṣṇa. Therefore we are giving you facility. You associate with us and desire only Kṛṣṇa. That's all. Yes.

Indian man: But why there is so…, there is duality in this world?

Prabhupāda: There is no duality. There is one, Kṛṣṇa. But you have created duality. That is māyā. When you forget Kṛṣṇa, that is duality. When you think that there is something else other than Kṛṣṇa, that is duality. So people are not coming to Kṛṣṇa consciousness, that is duality. They are thinking that "We can be happy without Kṛṣṇa." That is duality. If they know it perfectly well that "Kṛṣṇa is one, and therefore my interest is with Kṛṣṇa. My interest should not be different from Kṛṣṇa's interest," that is oneness. Just like in a family the head is the father. So if anyone acts according to the head of the family, there is no duality. If some of the members says, "No. I'll act like this," there is duality. So if every one acts according to the desire of Kṛṣṇa, there is no duality. There is oneness. But we don't act; therefore there is duality. Therefore duality is māyā. So you have question? All right.

Guest: (indistinct)

Devotee: If you must have a spiritual body in order to go back home, she asks, is it only with this Hare Kṛṣṇa mantra and by taking prasāda that we achieve that body?

Prabhupāda: Oh, yes.

Devotees: Haribol! Jaya! Haribol!

Prabhupāda: You chant Hare Kṛṣṇa and eat nice kṛṣṇa-prasādam, you go back to home. Rest assured.

Devotees: Jaya, Prabhupāda!

Prabhupāda: That's all right. It is so nice. And don't you feel how you are becoming nicer and nicer? Practically. The news reporter… One lady in Philadelphia, she saw our students and she was surprised. She inquired, "Are you Americans?" So we are creating such devotees that people are becoming surprised how this is possible. Yes, it is possible by Kṛṣṇa consciousness. It is simple method. Simply chant Hare Kṛṣṇa and take Kṛṣṇa prasāda. That's all. Don't require any education, philosophical theorizing. Simply do these two business, chant Hare Kṛṣṇa and take kṛṣṇa-prasāda. And our temple is open for that. Everyone. No fee. No charge. So why do you lose this opportunity? Yes?

Guest (4): Why do some people want to approach Kṛṣṇa in hatred?

Prabhupāda: What is that?

Śyāmasundara: Why is that some people want to approach Kṛṣṇa in hatred?

Prabhupāda: Because… Hatred? That is always. Not today. Every day. When Kṛṣṇa was born, there was a Kaṁsa who was planning how to kill Kṛṣṇa. When Kṛṣṇa was born, you know that? So Kṛṣṇa… To kill Kṛṣṇa… There is a section of men who want to kill Kṛṣṇa always. They are called demons, or rākṣasas. So the rākṣasas… More or less, everyone in this material world are demons. But those who are intelligent, from this demonic life they come to Kṛṣṇa consciousness. Others who do not come God consciousness, they remain demons, and their business is just like Kaṁsa, Rāvaṇa, simply making plan how to kill God or kill Kṛṣṇa. That's all. "There is no God." That is their propaganda. "I am God." That's all. So these demonic elements are always there. You have to do your own business. That's all.

Guest (5): Why is there soul and Supersoul in the body when soul is part and parcel of Kṛṣṇa?

Prabhupāda: Not why. It is always there, soul and Supersoul. There is no question of why. But soul and Supersoul, they are qualitatively one. Just like you have got your body. If you say, "Why there is hand?" so how can I answer? As soon as there is body, there is hand, there is a leg, there is a mouth. That is the creation. The creation is like that. There is soul and Supersoul. Just like you have got the whole body, and there are parts and parcels of the body, the limbs of the body. That is the beauty of the body. If you simply keep a lump of body it is not beautiful. Therefore the body should be nicely constructed, and there must be different parts and parcels of body. There is a design. But if simply there is soul, super, and there is no under soul, then how Kṛṣṇa becomes ānandamaya? About the Absolute Truth in the Vedānta-sūtra it is said ānandamayo 'bhyāsāt. "The Absolute Truth is full of bliss." So in order to enjoy bliss there must be Supersoul and under soul. Otherwise it is not blissful. Is it clear? Yes. There must be. Yes.

Indian man (2): Swamiji, in India, among the Bengali societies, many people worship demigods and demigoddesses. Now…

Prabhupāda: They have been explained in the Bhagavad-gītā as lost of intelligence. Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ [Bg. 7.20]. One who does not worship the Supreme Lord, but worships demigods or his officer in the office, his boss in the office, like that, but reject God, that person is considered as less intelligent.

Indian man (2): How they can become God conscious?

Prabhupāda: By taking to Kṛṣṇa consciousness. This is… Therefore this movement. This movement is to make everyone… Bahūnāṁ janmanām ante jñānavān [Bg. 7.19]. They have suffered under misconception many, many births, and here is the opportunity that they can stop their birth and death process and take to Kṛṣṇa consciousness and go back to home. That's all.

Indian man (2): Does that means they should not worship these demigods and goddesses?

Prabhupāda: Yes, there is no need.

Indian man (2): Sarasvatī and Lakṣmī and…

Prabhupāda: There is no need. Just like here. Take practical example. They are not worshiping demigods. How they are advancing. You see practically. And what the Sarasvatī worshiper has advanced? They fight simply. During the martial (?) ceremony in Calcutta… So what is benefit? You should judge by the result, not by sophisticated ideas. There is no necessity. Therefore our ācārya Narottama dāsa Ṭhākura says that you haven't got to take shelter of any other demigods. Why? If Kṛṣṇa is the Supreme Personality of Godhead, if He is all powerful, then even if you want something from Kṛṣṇa, do you think that Kṛṣṇa is unable to deliver to you? Why should you go to demigods? That is also described in the Bhagavad-gītā. Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām [Bg. 7.23]. The benefit derived from the demigods, that is temporary. But rascals who have got less substance of brain, they are after that. It is clearly said. Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām. Alpa-medhasām means one who has got brain substance very little, they are attracted by all these things. They are meant for third-class, fourth-class men. Because they will not worship God, "All right you worship these demigods. At least, you try to worship something instead of becoming atheist." That is the process. But when one is actually intelligent, after many, many births, he should worship the Supreme Personality of Godhead.

Indian man (3): Śrīla Prabhupāda, Rāmacandra also worshiped Durgā.

Prabhupāda: Well, Rāmacandra also, I mean to say, constructed a bridge over the ocean. Can you do that? So why do you bring Rāmacandra? He can do anything He likes. He's God. You cannot do. God is so kind, sometimes He worships His devotees.

Guest (6): What are the qualities of the holy name?

Prabhupāda: Transcendental qualities. What is the question?

Śyāmasundara: What qualities is the holy name invested with?

Prabhupāda: It is not clear. Holy name of God is God Himself. As in this material world there is difference between the name and the substance, in the holy name, as soon as you call holy name, that name is not different from the substance. Is it clear or not? First of all answer this.

Guest (6): I want a quote for each.(?)

Prabhupāda: No, your first question was "What is this holy name?" First of all try to understand this. Then put another question. Don't disturb. First of all try to understand this question. Holy name means the name is nondifferent from the substance. Here if you become thirsty, you want water, the substance. If you simply chant "water, water, water," it will not act. But holy name means if you chant Hare Kṛṣṇa, then you are associating with Kṛṣṇa personally. That is holy name. Here the name is contaminated, whatever name you… But God's name, Kṛṣṇa's name, is holy name. That is nondifferent from God. Otherwise, don't you see, they are chanting "Kṛṣṇa." If Kṛṣṇa name is not Kṛṣṇa, how they are making advance in Kṛṣṇa consciousness? They are associating with Kṛṣṇa directly. That is the holy name.

Indian man (4): Prabhupāda, is the best method to read Bhagavad-gītā?

Prabhupāda: To surrender to Kṛṣṇa. You do not know this? You read Bhagavad-gītā? You'll see that is the best method, to surrender to Kṛṣṇa. That is the best method. What is the difficulty?

Indian man (5): Prabhupāda, how can we (indistinct).

Prabhupāda: That you have to practice and see.

Indian man (5): We can persuade my family to my religion. Instead of worshiping…

Prabhupāda: First of all you persuade yourself; then you talk of your family and relatives. If you understand factually, then you will be able to convince others. But if you don't understand yourself, what is the use of talking family and friends? First of all you. Āpani ācari' prabhu jīvera śikṣāya. First of all, you have to act accordingly; then you can teach others. And if you are not pure, if you indulge in all kinds of sinful activities and you talk of Bhagavad-gītā, what will be effect? There will be no effect. This is going on. They are doing all nonsense, and talking of Bhagavad-gītā. Therefore it is not effective. For last one thousand years Bhagavad-gītā was known in the Western countries, but there was not a single kṛṣṇa-bhakta. Because they did not act accordingly. Simply talked of Bhagavad-gītā. That's all. Simply talking will not do. You have to behave as these people are, these boys and girls are behaving. Then you will understand Bhagavad-gītā. Yes.

Guest (6): Can you explain about taking a spiritual body after death?

Prabhupāda: After death you take another body. Do you understand it? Similarly, you take spiritual body. What is the difficulty? Can you understand that you take another body?

Guest (6): Yes.

Prabhupāda: Then why do you don't (understand) another spiritual body? What is the difficulty. You accept another body after death. Dehāntaram. So instead of accepting a material body, you accept a spiritual body. That's all. What is the difficulty to understand? Just like you have accepted now this body, American body or English body. You cannot say, "I have an Indian body" or Chinese body or Russian body. In the same way, after giving up this body you can accept spiritual body. What is the difficulty to understand? There is no difficulty. Just like if you take birth in the sun planet, you have to take a body of fire. There are different planets, and the climatic influence are different, but here the scientists, they are calculating from their own point of view. They do not know that God's creation there are different types of body, different types of atmosphere. Just like the fish. They are living in the water. But you take out the fish on the land, immediately he dies. So your body, you have got a particular type of body. If you are thrown in the water you immediately die. But you can understand that within water there is life, on land there is life, there is body. So when you go to a certain different atmosphere, you have to accept a different type of body. Similarly, when you go to the spiritual world, you'll accept a spiritual body. What is the difficulty to understand? Tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]. One should be qualified to enter into certain association, atmosphere. That… If you spiritually qualify yourself, then after giving up this body you get a spiritual body and you enter in the spiritual world. That's all. Very easy. You make yourself spiritualized in this life. That example is… Just like you put one iron rod in the fire; it becomes warmer, warmer, warmer, and at the end it becomes red hot. At that time it is no longer iron rod. It is fire. You touch that iron rod anywhere; it will burn. Similarly, by spiritual activities you can make this body spiritual so that there will be no more material activities. That is spiritual body. Just like in this body we are training our boys and girls… They are young boys and girls, but they are no more interested to go to the restaurant, hotel or cinema or dancing party. They are simply interested to Kṛṣṇa consciousness. How they have given up all these young men's demand? How it is possible? You can see. So when your material activities are stopped, that is spiritual body.

Indian man (6): It is written in Gītā the soul never dies. When the soul does not die, where does it go after that?

Prabhupāda: He goes as he likes. Yes. He can go to hell, he can go to heaven, he can go to God, he can go to China. Anywhere he likes. (laughter)

Woman: Śrīla Prabhupāda, what does it mean practically to surrender unto Kṛṣṇa?

Prabhupāda: Yes. Surrender to Kṛṣṇa means you have to accept things which is favorable for Kṛṣṇa consciousness. Just like we restrict our students, no illicit sex, no gambling, no meat-eating, no intoxication. If you surrender to this process, that is surrender to Kṛṣṇa. Is it clear? If you don't surrender, there is no surrender. Then you are not surrendered soul. Chant sixteen rounds, and if you follow, that is surrendering to Kṛṣṇa. Don't take anything except kṛṣṇa-prasādam. That is surrendering to Kṛṣṇa. So many we have got. So if you surrender to these principles, that means you surrender to Kṛṣṇa. Just like a good citizen surrenders to the state. What does it mean? He abides by the law. That's all. He does not do anything which is against the will of the state. That's all. So you surrender to the principles; then you surrender to Kṛṣṇa. That's all. All right. Thank you very much. (end)

721214BG.AHM

Bhagavad-gītā 7.1-3

Ahmedabad, December 14, 1972

Prabhupāda:

…pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

So Kṛṣṇa is advising simply by increasing your attachment for Kṛṣṇa, we can be eligible to understand the whole knowledge, complete knowledge, without any doubt. By our mental speculation we acquire knowledge, but there are so many doubts. So many doubts. In the Ninth Chapter also, in the Bhagavad-gītā, it is said, pratyakṣa avagamaṁ dharmyam. Pratyakṣa. Kṛṣṇa consciousness knowledge is so perfect that pratyakṣa avagamam, you can directly perceive how far you are making progress. You don't require to take certificate from others, whether you are progressing or not. You'll understand, yourself. The example is given. Just like a hungry man is eating, so as he going on, eating, he's getting strength and his hunger is being satisfied. So he can understand himself. Nobody requires to certify, "Now you are satisfied," or "Now…" Similarly bhakti, Kṛṣṇa consciousness, is so perfect that pratyakṣa avagamam, one can understand directly. Bhaktiḥ pareśānubhavo viraktir anyatra syāt [SB 11.2.42]. This is the test of bhakti-mārga.

Therefore Kṛṣṇa says, asaṁśayam. The theoretical knowledge, experimental knowledge, always remains in doubt. All the scientists, they are not confident. Now there is a theory, "theory of uncertainty," among the scientists. Whatever knowledge they are making, they are making progress, everything is uncertain. Yes. It must be uncertain, because the basic principle is wrong. Therefore it must be uncertain. A conditioned soul, as we are, under the condition of the material nature, three modes of material nature, how our knowledge can be perfect? It is not possible. The first defect is, because we are conditioned, we commit mistakes, so many. And we become illusioned. Just like every knowledge is being based on the illusion that "I am this body, material body," which I am not. But the whole world is going on under this conception, that "I am this body." "I am American," "I am Indian," "I am brāhmaṇa," like that. So the basic principle is illusion. And there are so many mistakes we commit. And the senses are imperfect. And although my senses are imperfect, I, still, I theorize, "It may be…," "It is like this," "It is like that." These are all imperfect things. Therefore whatever knowledge we may make progress, it is saṁśayam, it remains doubt, uncertainty.

But what Kṛṣṇa says, you can test even with your experimental knowledge. That is Vedic knowledge. Vedic knowledge, it is not dogma. The, the statement is there after sufficient experiment. So we, if we accept Vedic knowledge, we save so much time. We may go on experimenting with out limited power of senses, but that will always remain doubtful, then it is perfect. Asaṁśayaṁ samagram. This samagram, this word, is very significant. Samagram means "complete." To understand Kṛṣṇa means to understand the whole cosmic manifestation, God, the material nature, the time factor, the living entities, their respective relationship, everything. That is called samagram. Not that a Kṛṣṇa conscious person does not know about the creation of the material manifestation. He knows, by his reason. That will be explained in this chapter, Seventh Chapter, how this material creation is going on. The modern scientists, they put up creation, that "There was a chunk, and it was burnt into pieces. Then the planetary systems came into existence." But if we inquire, "Wherefrom this chunk comes?" that they cannot answer. Therefore the so-called scientific knowledge always remains in doubt. Darwin's theory… There are so many passages: "It may be, perhaps."

So these things, "Perhaps, it may be," that is not certain. Therefore they have now accepted the theory of uncertainty. But here we, if we hear from Kṛṣṇa, then it is perfect knowledge. Samagram. How this material world is created, how this earth, five elements of gross elements come into existence, and everything will be explained. Asaṁśayaṁ samagraṁ mām [Bg. 7.1]. To understand Kṛṣṇa means to understand everything. Therefore tattvam.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

We have to understand Kṛṣṇa in truth. Simply superficially, if we understand Kṛṣṇa, that "Kṛṣṇa was born of the father and mother, Devakī and Vasudeva, and He was born in Mathurā, and then played with the gopīs. And then the…, He taught something on the Battlefield of Kurukṣetra," that is not sufficient knowledge. We should try to understand samagram, as far as possible in complete. Then our devotion, our love for Kṛṣṇa, will be increased.

In the Caitanya-caritāmṛta it is said,

siddhānta baliyā citte nā kara alasa

ihā haite kṛṣṇe lāge sudṛḍha mānasa

[Ādi 2.117]

Siddhānta, conclusive, conclusive understanding. You should try to understand Kṛṣṇa. Simply by understanding Kṛṣṇa, our life becomes perfect. Janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā dehaṁ punar janma naiti… [Bg. 4.9]. We can become liberated. Therefore Caitanya, yes, Kavirāja Gosvāmī recommends that "Try to understand Kṛṣṇa in truth." And another place it is said,

śrī-kṛṣṇa-caitanya-dayā karaha vicāra

vicāra karile citte pābe camatkāra

[Cc. Ādi 8.15]

It is not blindly accepted, this Kṛṣṇa consciousness. With considerable deliberation, we take the decision. All the ācāryas, they have taken decision. Therefore in the next verse Kṛṣṇa says, jñānaṁ te 'haṁ sa-vijñānam. This knowledge, with practical understanding, sa-vijñānam. Vijñānam means practical application. We understand Kṛṣṇa as the Supreme. He's the creator of this cosmic manifestation. He's the Supreme. We are all subordinate. This is jñānam. And sa-vijñānam, when it is practically applied, that means when you take to devotional service, then it is practically application, practicing.

jñānaṁ te 'haṁ sa-vijñānam

idaṁ vakṣyāmy aśeṣataḥ

yaj jñātvā neha bhūyo 'nyaj

jñātavyam avaśiṣyate

[Bg. 7.2]

So when we understand perfectly, complete knowledge, then there is no more anything remains to be understood. Everything is… Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. So the Bhagavad-gītā is not theory. It is knowledge, and practically applicable in life. Sa-vijñānam. And if we try to understand Kṛṣṇa in perfect order, then there is nothing remains to be understood. Everything becomes revealed. This knowledge becomes revealed. Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ [Bg. 7.25]. Revealed. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi [SB 10.14.29].

So we have to receive this knowledge submissively. The, Lord Brahmā recommends that jñāne prayāsam udapāsya namanta eva. Namanta eva. We must be submissive. The whole thing depends, spiritual knowledge…

tad-vijñānārthaṁ sa gurum evābhigacchet

samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

[MU 1.2.12]

Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. So this knowledge, this process of knowledge, is received by submissive mood. Jñāne prayāsam udapāsya. One has to give up the false prestigious position that "I can understand God and everything by my speculative, experimental knowledge." This is called jñāne prayāsam. Jñāne prayāsam udapāsya namanta eva. One should be submissive, san-mukharitāṁ bhavadīya-vārtām, and try to hear the message of the Lord from san-mukharitām, sādhu, devotees, san-mukha…, not professional. Śrī Sanātana Gosvāmī has strictly forbidden: avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. Avaiṣṇava, those who are not practically Vaiṣṇava, devotee, in practical life, professional person, there is no use. Avaiṣṇava. There must be heart and soul Vaiṣṇava. Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam. Hari-kathā, the words about the Supreme Personality of Godhead, certainly that is amṛtam. But still, it should not be heard from a person who is not a devotee.

So avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. And it is forbidden, "Don't hear." Why? Hari-kathāmṛta, kṛṣṇa-kathā, the message of God, the words of God, Bhagavad-gītā? He may be anything, but the kathā is the same; so what is the harm to hear from an avaiṣṇava? Sanātana Gosvāmī gives the example: sarpocchiṣṭaṁ payo yathā. Sarpocchiṣṭaṁ payo yathā. Sarpocchiṣṭa… Just like milk, everyone knows, a very nice food, most nutritious food, but if it is touched by the life of a serpent, immediately spoiled. Immediately. Another place, Caitanya Mahāprabhu says, māyāvādi-bhāṣya śunile haya sarva-nāśa [Cc. Madhya 6.169]. If we hear Māyāvādi-bhāṣya, commentaries by the Māyāvādīs, those who do not accept the Personality of Godhead… They called, they are called Māyāvādīs. Māyāvādī means they see everything māyā. Even Kṛṣṇa is māyā. That is called Māyāvādī. The Māyāvādī philosophy is that "When Kṛṣṇa comes, He comes with a material body." That is called Māyāvādī. "God is impersonal. When He comes, He takes a form, He takes the form of this matter." This is Māyāvādī. There are so many faulty statements of the Māyāvādīs. So Caitanya Mahāprabhu says, māyāvādī haya kṛṣṇe aparādhī. They're offenders, offenders. Therefore, māyāvādi-bhāṣya śunile haya sarva-nāśa. One becomes doomed by hearing the Māyāvādī commentary. This is so much condemned.

So actually, by the grace of Kṛṣṇa, we can understand that the Absolute Truth is ultimately the Supreme Person. But we cannot accommodate within our teeny brain that how the Supreme Absolute Truth can be a person. That is the difficulty. That is the difficulty of Māyāvāda philosophy. That is the kūpa-maṇḍūka-nyāya, that "Because I am a person, I am so much limited, how a person can be unlimited?" That is the difficulty for them. But therefore to remove this difficulty, one has to surrender. Without surrendering, it is not possible to understand. Therefore Kṛṣṇa demands, "Surrender. Then you'll understand." Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ [Bg. 7.25]. By challenging, you cannot understand actually what is Kṛṣṇa. One has to become submissive. So,

jñānaṁ te 'haṁ sa-vijñānam

idaṁ vakṣyāmy aśeṣataḥ

yaj jñātvā neha bhūyo 'nyaj

jñātavyam avaśiṣyate

[Bg. 7.2]

Then Kṛṣṇa says,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

Manuṣyāṇāṁ sahasreṣu. Generally, whole human society, especially at the present moment, nobody cares for perfection of life. They do not know what is perfection of life. Just like animals, they do not know what is perfection of life. They think perfection of life: to gratify the senses. "We have got these senses. Let us…" Because they have no idea that there is life after death. Therefore their only proposition is, "Now we have got this life and we have got these senses. Let us enjoy it to the fullest extent." This is their perfection. But actually, that is not perfection. Perfection means, self-realization means to know that ahaṁ brahmāsmi, "I am not this matter; I am spirit soul." To understand this. Brahma-bhūtaḥ prasannātmā [Bg. 18.54].

So therefore mostly people are engaged in the animal propensities of life. Āhāra-nidrā-bhaya-maithunaṁ ca: eating, sleeping, sex life and defense. They are busy. But these things are visible in the animal life also. Then what is the special significance of the human life? Human life means athāto brahma jijñāsā. They, the human being should be inquisitive to understand Brahman. That is the special significance of human life. Narottama dāsa Ṭhākura therefore sings, manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā, jāniyā śuniyā biṣa khāinu. Narottama dāsa Ṭhākura laments, hari hari bifale janama goṅāinu: "My Lord, I have simply spoiled my life." Why you have spoiled? You are eating very nicely, sleeping very nicely. "No." Manuṣya-janama…, rādhā-kṛṣṇa, manuṣya-janama. This human form of life is especially meant for understanding Rādhā-Kṛṣṇa. Kṛṣṇa means Rādhā-Kṛṣṇa. Kṛṣṇa means everything, samagram. To understand Kṛṣṇa, that is the special mission of human life. "So I did not try for it. I simply carried away by the waves of māyā." And the Bhaktivinoda Ṭhākura sings, māyār bośe, jāccho bhese', Khāccho hābuḍubu bhāi. We are being carried away by the waves of this material modes of nature, sometimes drowned, sometimes on the surface. In this way, our life is going on. Jīv kṛṣṇa-dās, e biśwās, korle to' ār duḥkho nāi. But we can stop this being carried away by the waves of māyā simply if we accept that we are eternal servant of Kṛṣṇa. We can stop the carrying away.

So the… Therefore… People do not understand this. Kṛṣṇa Himself says, manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Sahasreṣu means out of millions of men, they are interested how to make life perfect. Nobody's interested, especially in this age. In this age, prāyeṇālpāyuṣaḥ sabhya kalāv asmin yuge janāḥ. The first disqualification is that in this age people do not live for a long time. First disqualification. Formerly, they were healthy and they could live about hundred years. As we have seen, our grandfather, grandfather, they used to live. My grandfather died at the age of ninety-six years. Similarly, there are many instances. People used to live for long time. But the first qualification of this age that they, they are dying fifty, sixty, forty-five. The India's average age is thirty-five. In other countries, a little more. So practically, nobody's living a very long time. Prāyeṇālpāyuṣaḥ and manda. They do not know that they have a mission of life. Siddhi. Siddhi-lābha. They do not know. Like cats and dogs, dying. Prāyeṇālpāyuṣaḥ sabhya kalāv asmin yuge, mandāḥ sumanda-matayaḥ. And if one is interested for spiritual life, they are also captured by so many pseudo spiritual things. Pseudo. Manda. Prāyeṇālpāyuṣaḥ sabhya kalāv asmin yuge janāḥ, mandāḥ sumanda-matayaḥ. They have got a different views. They do not like to take knowledge from the Vedic, perfect knowledge from the Vedic literature or from Bhagavad-gītā. They manufacture their own way of life, this mandaḥ sumanda-matayaḥ. And manda-bhāgyāḥ. And unfortunate, mostly they are unfortunate. And hy upadrutāḥ. And distributed by so many things. Sometimes earthquake, sometimes famine, sometimes scarcity of water, sometimes war, or sometimes fight. So many things, problems, simply problems. This is the position of this age.

So if one is actually interested to make his life perfect, then we should accept the standard knowledge instead of manufacturing now different ways. No. Here is standard knowledge, Bhagavad-gītā, the śāstra. Sādhu-śāstra-guru-vākya tinete kariyā aikya. Yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ [Bg. 16.23]. If you do not follow the standard knowledge of perfect śāstra, then Kṛṣṇa says, na siddhiṁ sāvāpnoti. He never gets siddhi. Here it is said, siddhaye. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Siddhaye, to become perfect. So unless we follow the injunction of the śāstra, then there is no possibility of siddhi. Na siddhiṁ sāvāpnoti na sukhaṁ na parāṁ gatim. Neither perfection, neither happiness in this life, and what to speak of next life? These things are not possible if we do not follow standard knowledge. So for the standard knowledge, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. And those who have taken the standard knowledge, yatatām api siddhānām [Bg. 7.3].

So for, by standard knowledge, by understanding Vedas, that is standard knowledge. Still, although they are siddhas, still they do not understand Kṛṣṇa. Just like karmīs, jñānīs, yogis, they have taken to standard knowledge. That's a fact. But still, they cannot understand Kṛṣṇa. The Māyāvādīs, the impersonalists, the speculators, they cannot understand. They are surprised, that "How Kṛṣṇa can be the Absolute Truth?" Even a, a great scholar, Dr. Radhakrishnan, he's also amazed. He says that "Bhagavad-gītā is mental speculation." And when Kṛṣṇa says on the Ninth Chapter… He writes commentary. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. He says that "It is not up to Kṛṣṇa, but the fact which is within Kṛṣṇa." So he does not know what is Kṛṣṇa, and still, he dares to write commentary on Bhagavad-gītā. This is the difficulty. Kṛṣṇa has no inside or outside. Kṛṣṇa is all spirit, all spirit. Sac-cid-ānanda-vigraha [Bs. 5.1]. So he does not know. Not only he, many does not know. But the thing is that they dare to write commentary on Bhagavad-gītā. Therefore here it is said that manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, yatatām api siddhānām [Bg. 7.3]. First of all, one must be perfect. And amongst the perfect, then Kṛṣṇa is known very rarely. Amongst the perfect. What to speak of the imperfect? Manuṣyāṇāṁ sahasreṣu. Caitanya Mahāprabhu says therefore: koṭi-karma-niṣṭha-madhye eka jñānī śreṣṭha. There are millions and millions of karmīs, working hard for sense gratification. They are called karmīs. Koṭi-karma-niṣṭha-madhye eka jñānī śreṣṭha. One becomes jñānī, he is chief. Then koṭi, koṭi-jñāni-madhye haya eka-jana mukta. Out of many thousands of jñānīs, one becomes actually liberated. And koṭi-mukta-madhye durlabha eka kṛṣṇa-bhakta. He says, "Out of many muktas, liberated souls, it is very difficult to find out a kṛṣṇa-bhakta, a devotee of Kṛṣṇa." These things are there.

So Kṛṣṇa also says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. But this kṛṣṇa-bhakti has become easily available through the mercy of Śrī Caitanya Mahāprabhu. Caitanya Mahāprabhu is so liberal that Rūpa Gosvāmī offered Him respect, namo mahā-vadānyāya kṛṣṇa-prema-pradāya te: [Cc. Madhya 19.53] "People cannot understand what is Kṛṣṇa, and what to speak of kṛṣṇa-prema, love of Kṛṣṇa. It is far, far away. But You are so magnanimous that You are distributing this kṛṣṇa-prema to everyone." Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te kṛṣṇāya kṛṣṇa-caitanya-nāmne. "You are Kṛṣṇa, I can understand, but You have now appeared in the name of Kṛṣṇa Caitanya."

namo mahā-vadānyāya

kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya-

nāmne gaura-tviṣe namaḥ

[Cc. Madhya 19.53]

So Lord Caitanya is accepted as Kṛṣṇa Himself. Kṛṣṇa-varṇaṁ tviṣākṛṣṇam… [SB 11.5.32]. There are many evidences in the śāstra. So it is due to Lord Caitanya's mercy, if we go through the methods… Caitanya Mahāprabhu appeared as a devotee to teach us how to execute devotional service. So if we follow the footprints of Lord Caitanya Mahāprabhu, then kṛṣṇa-bhakti becomes very easily available. Therefore, first of all we offer our respect to śrī-kṛṣṇa-caitanya prabhu nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. Then we chant Hare Kṛṣṇa, Hare Kṛṣṇa… Because by the mercy of Lord Caitanya, it will be easier to approach Kṛṣṇa. Tad viddhi praṇipātena… [Bg. 4.34], as it is stated. So,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

So Kṛṣṇa consciousness, although it is very difficult, by the mercy of Lord Caitanya, it has become easily available. And Caitanya Mahāprabhu has recommended, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. He has recommended śrī-kṛṣṇa-saṅkīrtana. Although He is Kṛṣṇa Himself, His word is sufficient, still, whatever He said, He gave reference to the śāstra. Otherwise it is not, I mean to say, authority. That is recommended in the Śrīmad-Bhāgavatam. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet [SB 12.3.51]. These are the recommendations. Caitanya Mahāprabhu, whatever He has given us, not whimsically, according to the regulation of the śāstra. And if we follow the footprints of Caitanya Mahāprabhu, then Kṛṣṇa consciousness will be very easily understandable. And Caitanya Mahāprabhu has recommended, yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. This is the Kṛṣṇa consciousness movement, that according to the order of Kṛṣṇa, Kṛṣṇa Caitanya Mahāprabhu, we are trying to distribute the words given by Kṛṣṇa, kṛṣṇa-kathā. Kṛṣṇa-kathā means the words given by Kṛṣṇa and the words about Kṛṣṇa. The words given by Kṛṣṇa personally is this Bhagavad-gītā, and words about Kṛṣṇa is Śrīmad-Bhāgavatam. So this Kṛṣṇa consciousness movement means preaching these two principle Vedic literatures throughout the whole world.

Thank you very much. Hare Kṛṣṇa. [break]

…the whole thing that every living entity is prakṛti, every living entity. In the Bhagavad-gītā it is said that apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtām. Every living entity is woman. Those who are thinking of becoming man, they are in illusion. Prakṛti, puruṣa. Puruṣa means the bhoktā, the enjoyer, and prakṛti, strī, means enjoyed. Every living entity is described as prakṛti. No living entity is puruṣa. Puruṣa is only Kṛṣṇa. So when we are thinking, "I have become a puruṣa, enjoyer," that is māyā. That is māyā. [break] …as woman or man, but actually, every one of us, woman, prakṛti. Every one of us. And every one of us are thinking as man. Even the woman. Man means enjoyer. So everyone is thinking enjoyer, "I am enjoyer." And this is called māyā. And about the gopīs, it is better not to speculate. The speculator's writing has no value. Gopīs, they are pleasure potency expansion of Kṛṣṇa. Ānanda-cinmaya-sad-ujjvala-vigrahasya [Bs. 5.32].

ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.37]

So gopīs are also expansion of Kṛṣṇa, Kṛṣṇa's pleasure potency. Gopīs are not these ordinary women; neither Kṛṣṇa is ordinary man. So unless we understand Kṛṣṇa as were discussing this morning, the verse, kaścin māṁ vetti tattvataḥ… Out of many millions of siddhas, one can understand Kṛṣṇa as He is. If we do not understand Kṛṣṇa, then how we can understand gopīs?

So this is not the subject matter of the mental speculators. Better not to read all these books. Because they are not realized souls, neither they are devotees of Kṛṣṇa. Neither do they know what is Kṛṣṇa. So what they will understand about Kṛṣṇa? So if we want to understand Kṛṣṇa, er, gopīs, then we have to learn it from the perfect devotee of Kṛṣṇa, not from the speculators, mental speculators. This is simply a waste of time. Just like Narottama dāsa Ṭhākura says, rūpa-raghunātha-pade haibe ākuti, kabe hāma bujhabo se yugala-pīriti. Yugala-pīriti, the love between Kṛṣṇa and Rādhārāṇī… The gopīs are expansion of Rādhārāṇī, pleasure potency of Kṛṣṇa… These are all spiritual subject matter. So this is not mental. An ordinary man, if he thinks that "I am becoming go…," that is artificial. That is artificial. This is not artificial thing. And the parakīyā-rasa, the sense of paramourship, that is also there. But this is not this parakīyā-rasa, as we understand from this material world. Therefore Caitanya Mahāprabhu, er Sanātana Gosvāmī has said that avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. Those, one who is not Vaiṣṇava… So it is, mental speculator, it is useless to learn from them what is the relationship between the gopīs and Kṛṣṇa. Neither it has to be practiced artificially. These things are rejected. So my request is that you should not read all these books, simply waste your time. [break]

…Kṛṣṇa, Kṛṣṇa's pleasure potency. This has been discussed by Śrīla Jīva Gosvāmī, that Kṛṣṇa is Parabrahman, and to relish brahma-sukha, a person in austerity gives up all the material sense enjoyment… Tapasā brahmacaryeṇa [SB 6.1.13]. They try to relish brahma-sukha. Now, when they… Brahma-sukhānubhūti, Kṛṣṇa is the goal of brahma-sukha anubhūti. So when Brahman wants to have pleasure, does it mean that He takes pleasure within this material world? To understand Brahman, one has to give up all material pleasures. And when the Brahman relishes pleasure, does it mean this is material pleasure? Try to understand this fact. For relishing brahma-sukha, one undergoes severe austerities. Tapasā brahmacaryeṇa śamena damena [SB 6.1.13]. There are so many processes. Tapo divyaṁ śuddhyet sattvam [SB 5.5.1]. For purifying our existence, we have to adopt so many means of austerities, for understanding what is brahma-sukha.

Now, the reservoir of brahma-sukha, Kṛṣṇa, Parabrahman, when He enjoys, does it mean this is material thing? This is not material thing. Ānanda-cinmaya-rasa-pratibhāvitā… There, that is the expansion of His spiritual bliss. Rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt. That is the existence of Kṛṣṇa's hlādinī-śakti. So first of all we have to understand Kṛṣṇa; then, in course of understanding Kṛṣṇa, we shall understand His samvit-śakti, hlādinī-śakti. So these things are not subject matter for studying in our conditioned life. It is for the liberated soul. Therefore Caitanya Mahāprabhu, you'll find in the teachings of Lord Caitanya Mahāprabhu, He only once discussed about the love affairs of Kṛṣṇa with gopīs, or Rādhārāṇī, gopīs, with Rāmānanda Rāya. And never He discussed with anyone else. Because He was very elevated, Rāmānanda Rāya. And otherwise, He never discussed. In the Bhagavad-gītā also, you won't find Kṛṣṇa is teaching anything about His relationship with gopīs. Just like… Try to understand. This is not the subject matter for a person who is conditioned; neither it is a subject matter to be discussed and speculated by the conditioned soul. Try to understand this. [break]

This is practice. Abhyāsa-yoga-yuktena cetasā, cetasā nānya-gāminā [Bg. 8.8]. When we go to the pūjā room, we take our flowers and candana, offer to the lotus feet of Kṛṣṇa. So gradually, our mind will be concentrated. Just like… Not nowadays. Formerly, young, very young girls were married. Even an… My eldest sister was married at the age of nine years. So I heard that my mother-in-law was married at the age of seven years. I was gṛhastha, and I was also married… My wife was eleven years. So in that minor ages, there is no actually love between husband and wife. But still, formerly, the system was that the young girl, minor girl, was giving some eatable foodstuff to the husband, and sometimes pān, like that. But unless they were major, they were not allowed to live together. But these things are going on. So similarly, gradually, we develop our love for Kṛṣṇa. As the same example, in the young age the minor girl and the young boy, they do not come to the love platform, but in mature time, they become so lovable each other that they cannot be separated. Similarly, we have to practice. This arcana-mārga means practice. Immediately you cannot expect that your mind is completely fixed up with Kṛṣṇa. But if we follow the regulative principles, then it will mature. Mature. And mature stage, there will be love.

So don't be disappointed. Go on with your regulative principles, as they are advised in the śāstra and the guru… Sādhu-guru-śāstra-vākya. We have to stick to the principles. Therefore Rūpa Gosvāmī says, utsāhād dhairyād niścayāt tat-tat-karma-pravartanāt, sato vṛtteḥ saṅga-tyāgāt ṣaḍbhir bhaktiḥ prasidhyati. The first thing is utsāha. Utsāha. Simply on the words of Kṛṣṇa, that Kṛṣṇa says sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], we must be very enthusiastic, that "I must surrender to Kṛṣṇa. Although my mind is going outside, but I must be determined that I must surrender." Utsāha. This is called utsāha, enthusiasm. Dhairya. Dhairya means patience: "Oh, I wanted to surrender to Kṛṣṇa. My mind is going somewhere else. This disturbance." Therefore the dhairya. You must be patient. Utsāhād dhairyād niścayāt. Niścaya means must be confident. "Kṛṣṇa has said that 'You surrender unto Me,' and He will give me protection. He must give me. So I must surrender." This is called niścaya. Utsāhād dhairyād niścayāt tat-tat-karma-pravartanāt. And you must execute your business as it is advised by the śāstra and guru. So utsāhād dhairyād niścayāt tat-tat-karma-pravartanāt, sato vṛtteḥ. Your dealings must be very honest, not duplicity. Tat-tat-karma-pravartanāt sato vṛtteḥ saṅga-tyāgāt.

Therefore this association is required. Sādhu-saṅga [Cc. Madhya 22.54]. Sādhu-saṅga is very powerful thing. Therefore we have opened this society. Society means if you come to the society, and if the society is nice, then automatically you learn, you become attached. Just like if we mix, intermingle with drunkard society, gradually we become drunkards. Similarly, if we intermingle with the sādhus, with the devotees, then automatically we become devotee. Saṅgāt sañjāyate kāmaḥ. Therefore sādhu-saṅga is very important.

satāṁ prasaṅgān mama vīrya-saṁvido

bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ

taj-joṣaṇād āśv apavarga-vartmani

śraddhā ratir bhaktir anukramiṣyati

[SB 3.25.25]

These are the shastric injunction. So as far as possible, we should… Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. Sādhu-saṅga [Cc. Madhya 22.83] is very important. Nowadays it is very difficult to find out sādhu-saṅga. Therefore we are trying to spread this society's movement so people may take advantage of sādhu-saṅga, and thus automatically, very easily, things may be successful. (end)

730910BG.STO

Bhagavad-gītā 7.1-3

Stockholm, September 10, 1973

Prabhupāda:

śrī bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

This is a verse from the Seventh Chapter of Bhagavad-gītā which we have published: Bhagavad-gītā As It Is. There are many editions of Bhagavad-gītā, but most of them, they have been edited to push forward the editor's own personal philosophical views. But we do not accept Bhagavad-gītā in that light. Bhagavad-gītā is supposed to be spoken by the Supreme Personality of Godhead. Therefore it is stated here, bhagavān uvāca. Those who are Sanskrit scholar, they will understand what is meant by the word bhagavān. Bhagavān. Bhaga means opulence, and one who possesses opulences, he is called vān. The vat-pratyaya. From vat-pratyaya, the word comes, vān. So bhagavān means "one who possesses all opulences."

There are six kinds of opulences: wealth, I mean to say, reputation, strength, knowledge, renunciation, beauty. These are called opulences. If one person is very rich, he is opulent, he attracts attention of many persons. Similarly, if one person is very influential, strong, he also attracts. Similarly, if one man is very famous for his activities, he also attracts attention. Similarly, if one man is very beautiful or a woman is very beautiful, he or she attracts attention. If one is very wise, learned, he also attracts attention. These are called six opulences, and these opulences are possessed by us in small quantity. Every one of us may possess some riches, maybe little wise or very… Not very strong, little strong. Little, little quantity of these opulences are there in every person. But when you find a person that nobody possesses more than him all these opulences… The Sanskrit word is asama ūrdhva. Asama means "equally," and asama means "without being equal." And ūrdhva means "above." When you find somebody, above him or equal to him, anyone else is as rich, as famous, as opulent, as wise, as beautiful, that person is called God. This is the definition of God. God is great means nobody is equal to Him, nobody is above Him in any kinds of opulences. That is called bhagavān.

So here it is said… Vyāsadeva, he writes… This Bhagavad-gītā is one of the chapter of Mahābhārata. Mahābhārata means the history of greater India. Formerly Bhārata… "India" is given name by the Westerners, but real name is Bhārata, Bhārata-varṣa. This planet was formerly known as Ilāvṛta-varṣa, and later on, after the Emperor Bharata, this planet was known as Bhārata-varṣa. So Bhārata-varṣa means not only India, but the whole planet. At least five thousand years ago it was known as Bhārata-varṣa. Bhārata-varṣa name is there, but it indicates only India. So this Bhagavad-gītā is a chapter of Mahābhārata. Perhaps you know the book Mahābhārata, "Greater Bhārata-varṣa," "The History of the Greater Bhārata-varṣa." That is Mahābhārata. So the background of this Bhagavad-gītā is that there was worldwide fight, battle, called the Battle of Kurukṣetra. Kurukṣetra, the place is still there. If some of you went to India, (you) might have seen it is near Delhi, New Delhi. The railway station is called also Kurukṣetra. So there was a battle five thousand years ago. The parties were two cousin-brothers, and this Bhagavad-gītā was spoken by Kṛṣṇa, the Supreme Personality of Godhead, Bhagavān. Therefore it is called bhagavān uvāca.

So He is teaching Arjuna bhakti-yoga. Yoga means the means by which you can contact the Supreme. That is called yoga. Another, yoga means linking. So there are many types of yoga system for linking ourself with the Supreme Absolute Truth. The Absolute Truth is realized in three phases: impersonal, localized, and personal. In the Śrīmad-Bhāgavatam it is said that the Absolute Truth is realized by different persons according to different angle of vision. Just like if you see from a distant place one mountain, you find something cloudy. If you go nearer, then you find it is something green. And if you enter actually the mountain, then you find there are so many varieties. There are trees, there are houses, there are living entities, animals, everything. The object is one, but according to the vision of the person, from length of distance, the same object is realized in different phases. Therefore the Bhāgavata says, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam [SB 1.2.11]. The object is one, but according to the understanding of the same one, somebody is realizing the Absolute Truth as impersonal Brahman, and somebody is realizing the Absolute Truth as localized Paramātmā, and somebody is realizing the same Absolute Truth as the Supreme Personality of Godhead. Ultimately, the Absolute Truth is Supreme Personality of Godhead, Bhagavān. Therefore Vyāsadeva, the compiler of Mahābhārata, he says, śrī bhagavān uvāca.

So our this Kṛṣṇa consciousness movement… The bhagavān is called Kṛṣṇa. He has got many millions of name, but "Kṛṣṇa" name is the chief. "Kṛṣṇa" name means the all-attractive. God must be all-attractive. It is not that God is attractive for one person, not for the other. No. God is attractive for all living entities. Therefore you see the picture of Kṛṣṇa, He is loving the calves and cows, He is loving the trees, He is loving the gopīs, He is loving the cowherds boy. For Him, for God, everyone is lovable object because everyone is son of God. That is stated in this Bhagavad-gītā. Sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ [Bg. 14.4]. There are different species of life and different forms of life. Sarva-yoniṣu. "As many forms are there," Kṛṣṇa says… Tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā: "Their mother is this material nature, and I am the seed-giving father." So God is attractive for everyone and God is equal to everyone. There is no distinction for God that "Here is an animal, here is a man, here is a tree." No. Every living entity is part and parcel of God. That is our understanding of God consciousness, or Kṛṣṇa consciousness.

So we are practicing this bhakti-yoga… Amongst the… There are different types of yoga system. As I have already explained that God is realized as impersonal Brahman, as localized Paramātmā or the Supreme Personality of Godhead. Therefore the process of linking with Him, it is called yoga, and there are different processes of yoga system, out of which three are principle: jñāna-yoga, haṭha-yoga and bhakti-yoga. So bhakti-yoga is the topmost. That is described in the Bhagavad-gītā:

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

Of all the yogis, the yogi who is always thinking of Kṛṣṇa with love and faith… It is not very difficult. Kṛṣṇa says, "He is first-class yogi." So how to become the first-class yogi, that is described in this Seventh Chapter of the Bhagavad-gītā. Kṛṣṇa says personally. If you want to understand God, it is better to understand from God Himself. Instead of speculating what is God, better to understand God from the words of God.

So Kṛṣṇa is accepted by the… Just like Vyāsadeva. Vyāsadeva is the compiler of all Vedic knowledge. He accepts Kṛṣṇa, (as) the Supreme Personality of Godhead. Later on, all the ācāryas-Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, Lord Caitanya-they have all accepted Kṛṣṇa. So far our Vedic culture is concerned, Kṛṣṇa is the Supreme Personality of Godhead. Here it is also said, śrī bhagavān uvāca. So He is teaching how to become first-class yogi in Kṛṣṇa consciousness. That is His teaching. He is saying, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Mayi, "unto Me," āsakta, "attachment." The Kṛṣṇa consciousness yoga means to increase the attachment for Kṛṣṇa. That's all. We have got attachment for something, every one of us. So everyone has got attachment, either for His family, either for some friend or for some house or some hobby or for some cats, some dogs. There is attachment. That is not to be learned. We cannot… There is no need of explaining what is attachment. Attachment is there, existing in everyone's heart. He wants to be attached to somebody else or he… Everyone wants to love somebody else. Love does not mean oneness. Love must be two, the lover and the beloved. So attachment is there. That is natural. Everyone knows. Now, this yoga system, Kṛṣṇa consciousness yoga system, means to increase your attachment for Kṛṣṇa. That's all.

Therefore it is said here, mayy āsakta-manāḥ pārtha, "Increasing gradually the attachment for Me." Kṛṣṇa says, mayy āsakta-manāḥ pārtha yogaṁ yuñjan, "practicing this yoga system," mad-āśrayaḥ, "taking shelter of Me." The mad-āśrayaḥ means two things. You can take directly shelter of Kṛṣṇa or you can take shelter of a person who has taken shelter of Kṛṣṇa. That is meaning of mad-āśrayaḥ. That is the system of paramparā. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. If you increase your attachment for Kṛṣṇa, that attachment, and if you increase your attachment for a person who is devotee of Kṛṣṇa, it is the same. Just like electricity. If one thing is charged with the electricity power, if somebody touches it, he also becomes electrified. We have got daily experience that from the electric powerhouse, the electric wires are distributed, and as soon as we join the plugs, immediately it is electrified. Similarly, paramparā system… Kṛṣṇa is the original Supreme Personality of Godhead. The words given by Kṛṣṇa. If you carry as it is carried by other disciplic succession, then you are in touch with Kṛṣṇa. That is called yogaṁ yuñjan mad-āśrayaḥ, always being linked up with Kṛṣṇa.

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ mām…

[Bg. 7.1]

Asaṁśayam means "without doubt," and samagram means "in completeness." Asaṁśayaṁ samagraṁ mām. Kṛṣṇa says… Mām means the Supreme Personality of Godhead. Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi: "As you can understand, please try to hear from Me." Kṛṣṇa is speaking personally. So if we accept Bhagavad-gītā as it is, as instructed by Kṛṣṇa Himself, then we understand what is God without any doubt. Asaṁśayam and samagram, in completeness. Asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu.

In our present position, with blunt material senses, with four defects, it is not possible to understand what is God. We have got four defects in this material condition. We commit mistake, every one of us; we are illusioned; we accept something for something for something. So to commit mistake, illusioned, and our senses are imperfect. The knowledge we gather through our senses, that is imperfect because our senses are imperfect. Just like we see every day the sun with our eyes, but because our senses are imperfect, we see the sun like a disc, although it is fourteen hundred thousand times bigger than this earth. In this way, if we analyze our senses, it will be found that our senses are imperfect. By the imperfect senses speculating, that is not perfect. Therefore all the speculators, they, so-called scientists, philosophers, they put forward theories: "Perhaps," "It may be," like that. That means it is not perfect knowledge. But if we receive knowledge from the supreme perfect God, that it is actually perfect. Our process is like that.

In the Fourth Chapter of the Śrīmad-Bhagavad-gītā you will find, Kṛṣṇa says, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. Imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. Kṛṣṇa said this philosophy of Bhagavad-gītā first to the sun-god, and he spoke to his son Manu, he spoke to his son Ikṣvāku. In this way, disciplic succession, this Bhagavad-gītā has come down to this earthly planet, and if we accept that disciplic succession, do not unnecessarily interpret, then we understand what is Bhagavad-gītā. That is the process. Our Kṛṣṇa consciousness movement is to understand the Supreme Person, Kṛṣṇa, as He is, without any interpretation. That is called Kṛṣṇa consciousness yoga. That can be achieved, as Kṛṣṇa says, always keeping center Kṛṣṇa.

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

You can understand. If you practice this yoga, keeping Kṛṣṇa in the center, always thinking of Kṛṣṇa, the form of the Kṛṣṇa, then it will be revealed. Yasya deve parā bhaktir yathā deve tathā gurau [ŚU 6.23]. This is the yoga system of Kṛṣṇa consciousness.

So next verse He says,

jñānaṁ te 'haṁ sa-vijñānam

idaṁ vakṣyāmy aśeṣataḥ

yaj jñātvā neha bhūyo 'nyaj

jñātavyam avaśiṣyate

[Bg. 7.2]

"I am speaking to you a process of knowledge, jñānam." Jñānam means knowledge. Te: "unto you." Ahaṁ sa-vijñānam. Sa-vijñānam means… Jñānam is theoretical, and vijñānam means practical. Just like in scientific knowledge, the student has to pass both theoretical knowledge and practical knowledge. Theoretical… "Combination of this chemical and that chemical makes this chemical," this is theoretical knowledge. But when you mix these two chemicals or three chemicals and produce that object, that is practical. Recently, I may say, in California University, one learned professor came there to speak about the evolutionary theory of chemicals, and he said that life is produced, perhaps you know, from four chemicals. But when one student he said that "If I supply these four chemicals, whether you can produce life?" In answer to this, he said, "That I cannot say." That is imperfect knowledge. If you say, "Life is produced from chemicals," then you must make experimental demonstration, by mixing those chemicals, you produce life. That is called vijñānam, practical demonstration. Otherwise it is not perfect. Scientific knowledge means observation, then experiment. If you fail in your experiment, that is not scientific knowledge. It must be experimented.

So here also, it is said, jñānaṁ te 'haṁ sa-vijñānam: "I am speaking to you this knowledge which you can practically experience." Not theoretical simply. Jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ [Bg. 7.2]. Aśeṣataḥ means "without any reservation, as far as possible." "As far as you can understand, I am explaining." Yaj jñātvā, "If you understand this," na iha bhūyaḥ anyaj jñātavayam avaśiṣyate… "If you can understand this knowledge with practical experience, then there will be nothing to know anymore." That means your knowledge is complete, perfect. In the Vedas also, it is stated that yaj jñātvā, kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you simply try to understand what is God… Not try to understand. If you understand scientifically what is God then you understand everything. Because God is everything. God is the central point of everything. Yato vā imāni bhūtāni jāyante. These are the Vedic versions. "From whom all this material cosmic manifestation has come into being." In the Vedānta-sūtra it says janmādy asya yataḥ [SB 1.1.1]. The Absolute Truth is that from which everything has come down. So if you understand the Absolute Truth, kasmin vijñāte, sarvam idaṁ vijñātaṁ bhavati, then you can understand all other departments of knowledge. Therefore Kṛṣṇa says that jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ: "Explicitly, elaborately I am saying." Yaj jñātvā, "If you understand," na iha, "in this world," anyat bhūyaḥ, "again," anyat, "anything else," jñātavyam avaśiṣyate, "there is anything remains to understand. Everything is understood."

So Kṛṣṇa said,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

Manuṣyāṇāṁ sahasreṣu. There are living entities, 8,400,000 species or forms. And nine… Jalajā nava-lakṣāṇi, 900,00 forms in the water. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Two million forms of the trees and plants. In this way there are, altogether, different forms of life, 8,400,000. Don't think that the plants and trees, they have no life. They are also living entities. We do not accept this theory that the animals have no soul. No. Everyone has got soul. Even the plants, trees, everyone has got soul. They have got different bodies only. It is not that only human being has got the soul, not others. No. Actually if we make analysis what is the symptoms of possessing soul, you will find everywhere. Even in plants' life you will find. Sir Jagadish Chandra Bose, one of the greatest scientist of the world, he has proved by machine that when you cut the trees or the leaves, they feel sensation, pain, and that is recorded by machine. So everyone has got soul.

Therefore Kṛṣṇa says,

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

So here it is said that manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. There are millions and millions, human beings. Out of them, one is very much anxious how to get perfection of life. Because everyone is carried by the animal propensities. What are the animal propensities? Eating, sleeping, sex life and defense. Āhāra-nidrā-bhaya-maithunaṁ ca, sāmānyam etat paśubhir narāṇām. These are the common formulas both to the animals and the human being. What is that? Eating, sleeping, mating, sex life and defending. Defense. Everyone is doing that according to his own capacity. Cats and dogs, they also eat, they also sleep, they also have sex life, and they also try to defend when there is danger, when there is enemy. So these things are common formulas both for the animal and human being. But what is the especial prerogative for the human being? That is siddhi, how to make life perfect. Therefore here it is said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Siddhaye means "for perfection." What is the perfection of life? Perfection of life is no more birth, no more death, no more disease, no more old age. That is perfection. That the people do not know, that there is possibility of attaining stage when there is no more birth, no more death, no more old age. There are so many universities, so many educational institution all over the world, but nowhere there is department of understanding this science, how to stop birth, death, old age and disease. In the chemical laboratory, they are trying to manufacture chemicals for stopping birth, contraceptive. But there is no medicine that after taking this medicine or these chemicals, there will be no more death or no more birth, no more old age and no more disease. You can manufacture chemical or combination of medicine as counteracting the disease. Just like in the Western countries the cancer disease. There are so many chemicals and medicines they are discovering, but there is no medicine, no chemical, which can say that no more cancer disease. That is not possible.

So actual siddhi means to overcome these four principles of miserable condition of life. That is perfection. That is stated in the Bhagavad-gītā: janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. Everything is being attempted to suppress our miserable condition of life. That is going on. All advancement of science, knowledge, philosophy, theology, anything-the idea is how to stop the miserable condition of life. But the real miserable condition of life according to Bhagavad-gītā is birth, death, old age and disease. Don't go, take seriously, the side-miserable condition. Just like people are very much anxious to feed the hungry, the hungry men. Well, that you can do. That is nice business. But why don't you try that… The hungry man and the welfare man both will die. You cannot stop death, either you feed him well or he is hungry. Death is there. "As sure as death." So actual benefit is… If you can stop death, that is actual benefit. So our Kṛṣṇa consciousness movement is to stop death. You will be surprised. You may not be very much pleased, but it is possible. It is possible. Because we are eternal. We living entities, soul, we are part and parcel of God, we are eternal. Nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre [Bg. 2.20]. These are the statements. First of all we have to understand the constitutional position of ourself. That is self-realization. Our nature, we are eternal. We are not dying. When this body dies or is annihilated, it does not mean I die. I exist. Just like my childhood body is no more existing. It is died. My youthhood body is no more existing. So many bodies I had in the past, they are no more existing. But I am existing. I remember. Therefore I am eternal.

So siddhi means when you seriously understand that "I am eternal, so why death is taking place?" That is serious understanding of self-realization. Therefore Kṛṣṇa says that manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Siddhi means, perfection means, to stop… Because I am eternal. Just like when you are diseased, your siddhi, perfection means how to cure the disease, how to become healthy. That is your problem. Not that simply curing the disease, simply eating the medicine. No. The object is how to become in healthy condition. So our healthy condition is no more birth, no more death, no more old age, no more disease. That is healthy condition. So who is trying for that? Nobody is seriously educated on this point, and because one is not educated, he does not know that there is possibility, such possibility, that no more death, no more birth, no more disease. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu: [Bg. 7.3] "Out of many, many millions of persons." Just like our Kṛṣṇa consciousness movement. We are trying to teach this perfection of life-how to become free from these four kinds of miserable conditions: birth, death, old age and disease. But how many are joining with us? Some of them are thinking these are fictitious. No, it is fact. It is scientific. It is scientific. But people have no interest in these things. They are simply interested in sense gratification. Nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. This is stated in the Śrīmad-Bhāgavatam. They have become mad, simply mad, to gratify senses. But they are forgetting that this human life is meant for making a solution for all the problems of life. They are not interested in that. They are thinking, "By increasing the volumes of sense gratification, that is perfection." That is not perfection. You may improve the material condition of life, but you cannot live here. Just like you have constructed very nice city, Stockholm, or any European city. That is very good. But you'll not be allowed to stay here. You'll be kicked out at any moment. What is the solution for that? You construct a nice place. That's all right, very good. But you stay here. But you cannot stay. That is your problem. If you can solve that problem… "Yes, I have constructed nice place, nice city, nice country, and everything is nice, but I will stay and enjoy," but that is not allowed. Then where is your perfection? This is the problem.

So Kṛṣṇa says therefore, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, yatatām api siddhānām [Bg. 7.3]. There are many persons, they are trying to attain that perfectional stage of life by jñāna-yoga, dhyāna yoga or haṭha-yoga. There are many processes. But there is no system… Or there is system, but people are not interested. What is that system? Yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ [Bg. 7.3]. Nobody is trying to understand what is God. They are trying to understand so many things, but that will not solve their problems. But nobody is trying to understand God. Manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Out of many thousands, millions of persons, one may try to attain perfection of life. And out of such persons who are trying to attain perfection of life, some may understand what is God, what is Kṛṣṇa. Therefore Kṛṣṇa is trying to speak about Himself in the Seventh Chapter especially.

So it is not possible to describe all the verses. One or two, three verses we can explain. Then He says,

bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā

[Bg. 7.4]

Prakṛti, nature. Now, first of all we have to study the material nature. Just like the scientists, physicist and chemists, they are trying to understand the material nature. So what is this material nature? The material nature is described here as eight varieties. Five varieties gross, and three varieties subtle. The five gross varieties are the bhūmi… Bhūmi means this earth. Āpaḥ, the water. Bhūmir āpaḥ anala, the fire. Bhūmir āpo 'nalo vāyuḥ, the air. And bhūmir āpo 'nalo vāyuḥ kham. Kham means the sky, ether. Then manaḥ, mind. Then buddhi, intelligence. Ahaṅkāra, then self-consciousness, "I," "I am." "I am American," "I am Englishmen," "I am Swedish," and… This "I" consciousness.

So these are eight: earth, water, fire, air, sky, mind, intelligence and "I" consciousness. These are material eight elements. Mind is also material. Intelligence also material. So there is cultivation of knowledge of the gross material. Just like soil expert, there are, trying to understand the earth, where there is mine, where there is something, something. That is analyzing the earth. Similarly, somebody is studying the light or the air-they are all material things. There is no spiritual understanding. So bhūmir āpo 'nalo vāyuḥ khaṁ manaḥ. Mind… Psychologists, they are also studying the mind, the activities, thinking, feeling and willing, and their varieties. That is also material. And ethereal understanding. So many things are going on, but they are all material. Kṛṣṇa says,

bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā

[Bg. 7.4]

Kṛṣṇa is claiming, "They are My manifestation of energy." So there is connection with Kṛṣṇa with this earth, water, physical science. But we do not know Kṛṣṇa. We simply (are) studying externally. Just like medical science. He is studying the external body, but within the body there is a spiritual spark, soul. He does not know that.

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

Who is accepting another body? The Darwin's theory is that the body is changing to another body. That is nonsense. That is not the fact. The soul is transmigrating from one body to another. That is knowledge. This is fact. So we can discuss if it is needed, but this is the fact. There is the soul, and these eight elements, material elements, they are outer covering. That you have got… As you have got shirt and coat, the shirt is the inner covering, the coat is outer covering. Similarly, the body is made of earth, water, air, fire. This lump of matter is nothing but distribution of the material elements. Just like we make some machine by manipulating the material elements. This is also just like a machine. And it is stated here in the Bhagavad-gītā, yantrārūḍhāni māyayā. We have been given this machine to move. By whom it is given? By māyā, by the illusory energy.

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

[Bg. 18.61]

We are given a certain type of machine, certain type of body, according to our desire, and we are moving. Just like if we have got a car, we can move from here to there. Similarly, by this body we are moving not only within this planet, but sometimes in other planet also-but within the universe. With this material body we can move within the universe, material world. But if we want to go to the spiritual world-there is another universe, spiritual world-then we have to get rid from this material encagement and transfer ourself in the spiritual body, in the spiritual world. Then we get actually eternal life, blissful life, full of knowledge. This is our Kṛṣṇa consciousness movement.

So we request you to read our books. We have got many volumes of books, but we are giving information to the people of the world that "You can get out of this entanglement of birth, death, old age and disease and be transferred to the spiritual world, where you can live eternally with blissful life and full of knowledge."

Thank you very much. Hare Kṛṣṇa. [break]

Devotee: This man wants to know something about the Hare Kṛṣṇa movement in Europe.

Prabhupāda: Yes, we have got many branches in Europe. In England we have got about six branches, in Paris we have got one branch, in Amsterdam we have got one. And now this branch is opened newly in Sweden, and in Germany we have got four branches. You can give some account of your German activities.

Haṁsadūta: In Berlin, in Munchen, in Hamburg and Heidelberg we have centers, and we have published Śrī Īśopaniṣad, Easy Journey to Other Planets and the Topmost Yoga book. We publish a magazine bi-monthly, Back to Godhead magazine, and we are distributing a hundred thousand magazines every two months. Of course, many, many books. There are at least sixty, seventy students like myself and these boys and girls here. So we follow very strictly four principles. We don't take any meat, fish, or eggs; no intoxicants, not even tea or coffee, cigarettes; no gambling; and no illicit sex life. And besides that, we are always engaged in different kinds of devotional activities. Mainly we are engaged in distributing the books which are translated by His Divine Grace, like Bhagavad-gītā, Śrīmad-Bhāgavatam, Īśopaniṣad, Caitanya-caritāmṛta. These are standard books of knowledge, Vedic books. Not manufactured, standard. [break]

Guest: …spiritual thinking can be used to cure bodily sickness?

Prabhupāda: Yes. That is not very difficult to understand. Just like a living man and a dead man. Living man means the body is carrying the spirit soul, and dead man means the body is there, but there is no spirit soul. But as soon as the body is dead or the spirit soul is out of it, immediately it begins to decompose. The same body, as long as carrying the soul, there is no such thing. Therefore if you keep your body spiritualized, then there is no question of decomposition or diseases. Another example: just like if you take an iron rod and put into the fire, it becomes warm, warmer, and at the end, it becomes red-hot. When it is red-hot, it is no more iron rod, but it is fire. You touch that iron rod, red-hot, anyplace, it will burn. Similarly, if you make your body spiritualized by Kṛṣṇa consciousness, then there is no question of disease.

Swedish man (1): (Swedish)

Devotee: (translating) He is requesting Śrīla Prabhupāda to read the verses in Sanskrit in Second Chapter, verse eight and five verses on.

Prabhupāda: Hm. Find out. Second Chapter, eighth verse?

Devotee: Verse number ten, Śrīla Prabhupāda.

Prabhupāda: Ten. What is the reading there?

Devotee: "While lamenting…" (someone translates)

Prabhupāda: What is that verse number?

Devotee: Number ten, Śrīla Prabhupāda.

Prabhupāda: What is the reading?

Devotee: This is number eleven. "While speaking learned words…"

Prabhupāda: Eleven. Yes.

śrī bhagavān uvāca

aśocyān anvaśocas tvaṁ

prajñā-vādāṁś ca bhāṣase

gatāsūn agatāsūṁś ca

nānuśocanti paṇḍitāḥ

[Bg. 2.11]

The translation reads, "The Blessed Lord said, While speaking learned words…" Arjuna accepted Kṛṣṇa as the spiritual master. First of all he was talking just like friends, but when he saw that by friendly talkings the problem which was present before him, that cannot be solved, therefore he accepted Kṛṣṇa as the spiritual master, and the spiritual master, Kṛṣṇa, first of all chastised him in this way, that aśocyān anvaśocas tvam: [Bg. 2.11] "You are lamenting on the subject matter which is not object of lamentation." Aśocyān. Aśocyān anvaśocas tvaṁ prajñā-vādāṁś… "But you are talking like a very learned scholar." So He mildly rebuked him that "This kind of lamentation is not done by paṇḍita, by learned scholar." That means "You are rascal number one. You are fool. You are talking like learned scholar, but you are a fool." Indirectly He says that gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. "Paṇḍitāḥ, those persons who know…" Just like this body. Paṇḍitaḥ, those who are learned scholar, they know that his body is the lump of matter. Just like a nice Rolls Royce car. It is very nice car, very valuable car. But it is after all a lump of matter. The car is important so long the driver is there. Otherwise, it is lump of matter. So those who are fools… Suppose if there is accident in the car. They become bewildered, "Oh, I am lost, I am lost." What you are lost? You are not this car. You are not this car. You are not this car. You get another car. Where is the cause of lamentation? That is being put, that "Why you are lamenting for this body? The body is not the object of lamentation. Either it is living or dead, it is a lump of matter." This is the meaning.

Devotee: Next verse, Śrīla Prabhupāda.

Prabhupāda: Next verse? Next verse is

na tv evāhaṁ jātu nāsaṁ

na tvaṁ neme janādhipāḥ

na caiva na bhaviṣyāmaḥ

sarve vayam ataḥ param

He explained that "I, you, and all these persons, the kings and the soldiers who have assembled here, it is not that they were not existing previously. They were existing as individual souls. Or as I am also individual God, and you all people, individual souls, we were existing in the past; we are now existing. I am existing, you are existing. The soldiers and other kings, they are also… And in the future also, we shall exist. The body may change. Just like in the past we were existing. The body has changed now. Similarly, at present also, when this body will be changed, we will exist in another body. So what is the cause of lamentation?" This is the translation. "Never was there a time when I did not exist, nor you." That means "You existed, I existed, and all of them existed." Because we are eternal. This is the point. We are soul: we are not this body. Just like in childhood I existed. In my boyhood I existed. In my youthhood I existed. And now I am existing. Therefore the right conclusion is "When this body will not exist, I will exist in another body." So one should not lament for the lump of matter. One should be serious to understand what is that ever-existing eternal thing, soul. That is education. Superficially, we are overwhelmed with this external body. That is ignorance. We should be serious to understand what is that eternal thing which is existing within this body.

Swedish man (1): I may ask you, you see, that this foundation is a Christian foundation, and I wonder what is your personal opinion about the main figure in the Gospel, Jesus Christ.

Prabhupāda: I do not know much about him. What is that? You know? Anybody knows?

Haṁsadūta: The main feature of the Gospel of Jesus Christ?

Guest: No, Jesus Christ.

Haṁsadūta: What is your opinion about his main teaching?

Prabhupāda: Yes. But main teaching, so far we read Bible, Jesus Christ said, "Thou shalt not kill." But they are, you are, everyone is killing. That's all. The first commandment is violated. It is clearly said, "Thou shalt not kill." But when I ask any Christian, "Why you are killing?" He cannot give me any satisfactory answer.

Swedish man (1): But in himself, Christ himself. I mean not the…

Prabhupāda: Christ. We offer our all respect to Jesus Christ. Yes. We call "Lord." We offer our sincere respects to him. That is all right. His teaching is all right. He gives you the message of God. We are doing the same thing. So therefore he is bona fide. Anyone who is spreading the knowledge of God, he is bona fide representative of God. That we admit. But unfortunately, his instructions are not being followed. That is our lamentation. Otherwise it is very nice.

Swedish man (2): Now, a question concerning the 8,400,000's of lives which man has to evolve through. A spiritual being, having entered, or placed(?), the way of man, can he ever gain a reincarnate in the kingdom of animals?

Prabhupāda: Yes.

Swedish man (2): What happens to his consciousness which he has achieved as a man during that time which he is in the animal kingdom?

Prabhupāda: Yes, consciousness is according to the body. Just like when you were a child, your consciousness was different because you had a different body. In your childhood you might have talked so many nonsense things. Your father, mother did not care. "He is a child." But if you talk such nonsense things now, then you will be differently considered. Because the body is different. So consciousness is there according to different types of body. So in this human form of body we have got our consciousness very developed. Now we should utilize this consciousness to understand what is God, what is our relationship with God, and act accordingly. Then we become perfect. But if we do not take advantage of this human form of life, we keep our dog's consciousness, eating, sleeping, mating only, then we do not know what kind of body we are going to get next.

Swedish man (2): If I come in contact with Kṛṣṇa movement now, will that in my next life get me a human body?

Prabhupāda: Not only human body. We are getting… You have got already the spiritual body. Now it is covered by this material body. So if you develop your Kṛṣṇa consciousness, then you are not going to be covered by material body again. You keep in your spiritual body, so that in spiritual body you go to the spiritual world and live with Kṛṣṇa. That is the highest perfection.

Swedish devotee: Śrīla Prabhupāda, if meeting you here now would make sure that he would get a human form in his next life?

Prabhupāda: Yes. If you are in Kṛṣṇa consciousness, even though you cannot finish it properly, still, you get the chance of getting a human, a higher standard human form of life. That is stated in the Bhagavad-gītā, śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate [Bg. 6.41]. One who could not finish this yoga system of Kṛṣṇa consciousness, he gets his life again as a human being in very rich family or in a very pure family. So at least human body is guaranteed, even one fails to complete the Kṛṣṇa consciousness. Because he gets another chance. To get birth in a rich family means he has no economic problem. He can completely engage himself to understand what is God. But people are not doing that. As soon as he gets birth in a rich family, he thinks that "For nothing I have got so much money. Let me engage in sense gratification." No guide. Otherwise there is a chance. Similarly, in a pure brāhmaṇa family also, the family is already enlightened. Just like the children of our students. From the very beginning they are getting chance to understand Kṛṣṇa. That is a very good chance. From childhood. Fortunately, we got such father and mother. So two alternatives. If a Kṛṣṇa conscious person could not complete the course, then he gets another chance. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate. Yoga-bhraṣṭa, means one who falls down… But there is no cause of falling down if we are strict. Just like if a student is studying nicely, he will pass his examination. Where is the difficulty there? If he neglects, he may fail. But even if he fails, then he gets the chance of getting a human body. Otherwise there is no guarantee. Kṛṣṇa says, tathā dehāntara-prāptiḥ [Bg. 2.13]. You have to change this body. But what kind of change? That will depend on your work. You are being educated with the expectation of being situated, posted in some nice occupation, but that occupation will depend on your work in student life. You may become a high-court judge, you can become a great engineer, you can get so many things, or you could not get anything, such post. That will depend on your work. Similarly, this life is preparation for the next life. So best thing is that you prepare, heart and soul, for going back to home, back to Godhead, Kṛṣṇa consciousness. That is the highest perfection of life. Our students are being taught in that way, highest perfection of life.

Swedish man (3): Is there free will?

Prabhupāda: Yes, yes. Just like you are sitting here. If you don't like, you can go away. That's your free will. There is free will. Because we are part and parcel of God, God is completely free to do anything. And because we are part and parcel of God, therefore we have got minute quantity of freedom. Just like a drop of ocean water, it is also salty, but the quantity of salt in that drop is not equal to the salt in the ocean. Similarly, you have got a little quantity of freedom, but not as freedom as God has got. That is not possible. You are subordinate. Your freedom is subordinate to God's freedom. Therefore if you misuse your freedom, then you become punishable. The government gives you freedom, but if you misuse your freedom, if you violate the laws, then you are criminal. Yes?

Swedish man (4): Couldn't we say that we as men are determined to freedom, determined to indeterminism, so to say, determined to take some responsibility?

Prabhupāda: Yes. That determination required. We must know that we have got little freedom, so we may not misuse it. That is determination. If you misuse it, that is not good determination. Yes?

Swedish woman (5): Will I ever, in another life, will I feel my "I," my ego? Will I feel that again?

Prabhupāda: Yes, you are already feeling. So next life also you will feel, and the past also you felt. That is described. You are always individual. That is described, that "In the past we were existing in the past, your feeling was also there. As you are existing now, your feeling is already there, and in the future also, you will exist. The feeling will be there."

Swedish woman (5): You say that our souls are…, we will always go on. But you are getting more and more people.

Prabhupāda: That is your misunderstanding.

Swedish woman (5): No, we are getting more people, aren't we?

Prabhupāda: (laughs) You are getting more people. That is also another illusion. I shall give you one example, that in a village there is a marketplace. So thousands of men gather there, and one village woman, old lady, she began to cry that "Where shall I accommodate so many people?" So his (her) son came, "Mother, you don't worry. In the evening I shall show you." So in the evening, the mother came. There was nobody. So you are thinking just like village lady, "Where we shall accommodate so many men?" They come and go. This conception of increasing, that is your misconception. There is no question of increasing and decreasing.

Swedish woman (5): No, but it's not. We can see it everyday. We are getting more and more.

Prabhupāda: No. That seeing is imperfect. Because you have no perfect vision, therefore you are seeing like that. Just like even from your room you will find from a hole many thousands of ants will come out. Are you worried for that? Have you seen it, experienced?

Swedish woman (5): No.

Prabhupāda: No. We have got experience. (laughter) But if you become worried, "Oh, so many ants have come here. Where shall I accommodate?" It is like that. There is ample arrangement for accommodating them. You should not worry. You better mind your business, how to become God conscious and go back to home, back to Godhead.

Swedish woman (5): Yes, but you can't neglect that there are.

Prabhupāda: No, we are not neglecting. We have come here to teach you. Therefore we are not neglecting you.

Swedish woman (5): Yes, I see that you can't neglect that.

Prabhupāda: Yes, we are not neglecting. We are not neglecting. But we are not worried. That is the difference. We are trying to serve you, but we are not worried about you. Because I know that you will be provided with everything by God. Eko yo bahūnāṁ vidadhāti kāmān. It is stated, nityo nityānāṁ cetanaḥ. God is not very poor man that He cannot maintain you. He will maintain you. There may be millions of population. God is quite able to feed them. Why do you think that God is so poor? We have already explained that He is full with all opulences. So it does not matter whether there is increase of population. But if the people are unfaithful, they must be punished with starvation. That is God's will. It is not that they will not be fed. There is no question of overpopulation.

Swedish man (6): But the number of human bodies increase.

Prabhupāda: No, that is also your misconception. Human bodies increasing may think that from evolutionary process they are coming to the human body. But they are not going to be liberated. Therefore we see that human, congestion of human body. You can explain like that. But even there is increase of population of human body, there is no problem if you believe in God. That is another thing. But if you think that you have taken the responsibility of feeding them, that is another thing.

Swedish man (6): Do you have any sort of teachers in your centers, and how do they get their education if you have any teachers?

Prabhupāda: Yes, we have got our books. You can see in our books, every word, Sanskrit word, is given, the equivalent English. We give the roman transliteration, explanation, so there is no difficulty. Just like here is one of my students. He has learned Sanskrit now. He can read, he can write, he can edit. So it is a question of learning. There is no difficulty.

Swedish man: (Swedish) [break]

Devotee: He's asking if this religion is a matter of reason or is it a matter of feeling?

Prabhupāda: Because it is a science. Religion means a kind of faith. It is not faith. It is a science. Science must be based on logic and philosophy. Science means that. And religion means sometimes sentiments. So religion without philosophy is sentiment, and philosophy without religion is mental speculation. Both must be combined. Then it is perfect. You cannot have religion without philosophy. That is sentiment, fanaticism. And if you simply take philosophy without religion, without sense of God, this is mental speculation. So religion must be on the basis of science and logic. That is first-class religion.

All, chant Hare Kṛṣṇa. (end)

740613BG.PAR

Bhagavad-gītā 7.1-3

Paris, June 13, 1974

Devotee: (leads chanting, etc.) "Now hear, O son of Pṛthā, Arjuna, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt."

Prabhupāda: (translated throughout)

śrī-bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

We are speaking from Bhagavad-gītā. I think most of you know this book, Bhagavad-gītā. The Bhagavad-gītā is sometimes translated in foreign languages: "The Song of God." In other words, God Himself speaking. So far we are concerned, we cannot understand God by mental speculation. Even in this material world, we cannot understand what is there in the planetary systems. So our knowledge is very, very limited. Besides that, we have got four deficiencies.

The one deficiency is that we commit mistake. Anyone, any big man of this material world, he commits mistake. Besides that, he is illusioned. Illusioned means to accept something what is not fact. Just like… (coughs) (aside:) Water. We accept this body as self. This is called illusion. According to Vedic understanding, anyone who thinks of this body as the self, he's animal. Just like a dog, he thinks that he is the body, similarly, if a man thinks that he is this body, he is American or Indian or Frenchman or German or Hindu or Muslim, with this bodily concept of life, so, according to Vedic understanding, this conception is animal conception. So this is called illusion.

Then next item is cheating. Cheating means with imperfect knowledge one takes the place of a teacher. And the last deficiency is that our senses are imperfect. It is not independent. Still, we are very much proud of our senses. For example, atheist class of men, they say that "Can you show me God?" He does not think whether he has got any power to see. So far our eyes are concerned, we can see so long when the conditions are fulfilled. Just like we are speaking. As soon as the light will be off, we cannot see one another. So what is the value of these eyes? You simply see under certain conditions. You simply smell under certain conditions. You can hear under certain condition. So therefore your materialistic life is conditional life.

So with imperfect senses, we cannot understand what is God. The only sense is very, I mean to, usable, just is this ear. Just like man is sleeping, and some enemy has come to attack him or to kill him. So still he's nicely sleeping. But if some friend cries, "Mr. such and such, wake up, wake up! Here is enemy. He'll kill you, kill you!" He can rise up. So when all other senses are useless, the ear can work. Therefore, to understand God, we have to use this ear. And we have to receive the sound vibration and it will act.

So as you are all ladies and gentleman interested in the yoga system, so the first-class yoga system is bhakti-yoga. In this Bhagavad-gītā, just now I am trying to explain the first verse of the Seventh Chapter. The Seventh Chapter begins after concluding the Sixth Chapter. In the Sixth Chapter, the yoga system has been explained. It is said that one has to select a very sacred, secluded place. He has to sit down there in a posture just like a perpendicular, a straight line, the neck and the body. And then he has to think of Kṛṣṇa or Viṣṇu. The thinking should be so careful that one cannot divert his attention to any other subject matter. In the Pātañjala yoga system, it is said yoga indriya-saṁyama: yoga means to control all the senses. Because unless the senses are controlled, the mind will be flickering, go this way, that way, that way. So mind is the leader of all other senses. If you control the mind, concentrate on the feature of the Supreme Lord, that is the yoga system. The, in the… Therefore, describing the yoga system, Kṛṣṇa prescribes so many methods, but after hearing the system of practicing yoga, Arjuna replied that "Kṛṣṇa, this system is so difficult I cannot practice it."

So point is that Arjuna was not ordinary person. He was specifically friend of Kṛṣṇa. So he said that "This practice of yoga, haṭha-yoga, is not possible by me." So Kṛṣṇa therefore concluded the yoga system that "Don't be discertain. There is another yoga system, bhakti-yoga system. You can adopt it." The bhakti-yoga is summarized in the Sixth Chapter of Bhagavad-gītā:

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

You find out this last verse of the Sixth Chapter. So this is the topmost system of yoga, bhakti-yoga, always thinking of Kṛṣṇa. So that system, bhakti-yoga system, is being described in the Seventh Chapter as

śrī-bhagavān uvāca

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

"My dear Arjuna, the…" Mayy āsakta-manāḥ. "Just try to divert your attachment to Me." Attachment, we have got attachment. Everyone has got attachment to something. So this yoga system, bhakti-yoga system, means simply divert the attachment to Kṛṣṇa. That's all. When the mind is fully diverted for increasing attachment of Kṛṣṇa, that is called bhakti-yoga.

So yogaṁ yuñjan mad-āśrayaḥ. This yoga system should be practiced, the mad-āśraya… Mad-āśraya means "under My direct supervision." This yoga system means it is not impersonal-personal. And therefore the word is used, bhagavān uvāca: "The Supreme Personality of Godhead said." Bhagavān, the Absolute Truth, He's a person. Sometimes we think… There are many, they think the Absolute Truth is impersonal. But the Absolute Truth is person. Impersonal realization of the Absolute Truth is partial. It is not complete realization. Therefore it is mentioned here, asaṁśayam, "without any doubt" and samagram, "in full." After all, yoga system means an endeavor to understand the Absolute Truth. Yoga means linking, connecting.

So when you connect with the Absolute Truth, that is called yoga. Yoga… Another meaning is plus, adding something else. Just like two plus two. This is also called yoga. Similarly, God is one; I am also one. When we join together, that is called yoga. There are many methods of yoga practice, but the direct method is bhakti-yoga. I am a person, and God is also a person. When we intermingle together, or we join together, that is called bhakti-yoga. Bhakti means the process of connecting with the Supreme Personality of Godhead. As soon as we use the word bhakti, means the process of devotion, there must be bhakta and Bhagavān. The Bhagavān is the Supreme Personality of Godhead, and bhakta is Arjuna. So Bhagavān is personally teaching Arjuna the process how he can understand Him fully and without any doubt. Therefore it is mentioned here, bhagavān uvāca. Bhagavān uvāca means "the Supreme Personality of Godhead said."

So the Absolute Truth is realized in three angle of vision. It is said in the Vedic literature,

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

The Absolute Truth is the ultimate truth, tattva. Tattva means Absolute Truth. So those who are aware of the Absolute Truth, they say that Absolute Truth is one, but He's realized in three angle of vision, namely, Brahman, Paramātmā, and Bhagavān. Those who are trying to speculate and understand the Absolute Truth, they can realize up to impersonal Brahman. So generally, speculators means big, big philosophers. They can understand that impersonal Brahman. These impersonalists are generally known as jñānīs. Jñānīs means the wise men or persons who are very much aware of everything. So they can understand the impersonal feature of the Absolute Truth. But there are other class who are called yogis. The yogis can understand the Paramātmā feature of the Absolute Truth. Paramātmā means the Supersoul who is situated within everyone's heart. And the personal feature of the Lord is realized by the bhaktas, or the devotees.

So the jñānīs and the yogis, they cannot understand perfectly what is God. God is transcendental, sat-cit-ānanda, combination of eternity, knowledge and blissfulness. So if we realize the Absolute Truth partially, simply the eternity knowledge, that is called brahma-jñāna. And when one is further advanced and he realizes the Absolute Truth as the localized aspect, Paramātmā, or Lord Viṣṇu within anyone's heart, by the yogic practice, that is called paramātma-jñāna, or knowledge of the Absolute Truth. Actually, the objective is one, but different degrees of understanding. One example can be given in this connection. Just like the sun globe and the sun-god and the sunshine. The sunshine is also light, and there is temperature, and the sun globe is also light, and there is temperature, and within the sun globe, there is the personality known as sun-god, that is also light and temperature. But all this light and temperature, there are degrees. The sunshine degree of temperature and light is less than the sun globe, and the sun globe temperature and light is less than the sun-god. So when you reach the sun-god, then you understand the complete temperature and light. That completeness is realized by this word, bhagavān. Therefore the words are used here, asaṁśayaṁ samagram: "You can understand Me in full, asaṁśayam, and without any doubt." So if you are interested to understand the Absolute Truth, God, then you must take to bhakti-yoga. And if we want to understand the Absolute Truth with some doubt, and not in complete, then we may take jñāna-yoga, dhyāna-yoga.

So our, this Kṛṣṇa consciousness movement is meant for understanding the Absolute Truth in complete, without any doubt, and without any incompleteness. This is also confirmed in the Eighteenth Chapter, that if you want to know God in completeness and without any doubt, then you have to take to bhakti-yoga process. It is said,

bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā

viśate tad-anantaram

[Bg. 18.55]

The meaning is that "One can understand Me only by this bhakti-yoga process. And when one is fully aware of the Supreme Personality of Godhead, then he becomes fit to enter into the Kingdom of God." So the purpose of yoga practice is to promote or to leave this material atmosphere and enter into the spiritual atmosphere. All the yogis, the jñāna-yogī, they remain in the impersonal feature of the Absolute Truth. The dhyāna-yogī is practicing the localized aspect, but the bhakti-yogī, he is promoted directly in the planet which is called Goloka Vṛndāvana, and there he associates with the Supreme Personality of Godhead and enjoys life blissfully, eternally.

So there are different planetary systems within this material world. Just like we are situated, it is called Bhūrloka. Above this, there is Bhuvarloka. Above that, there is Svarloka, there is Janaloka, there is Maharloka, Satyaloka. In this way, there are seven steps of planetary systems up, and similarly, seven planetary systems down. So by jñāna-yoga, by bhakti-yoga, dhyāna-yoga, means mystic yoga system, we can be promoted to the higher system, but if you practice the bhakti-yoga, then you go to the transcendental world directly and associate with the Supreme Personality of Godhead. The dhyāna-yogī and jñāna-yogī can also go to the Brahmaloka or brahmajyoti, but there is chance of falling down again to this material world. But generally, jñāna-yogī remains a speculator within this material world, and dhyāna-yogī, they, as soon as they get some material miracle power, they become implicated with this power, no more going to the spiritual world. But bhakti-yogī, being perfectly the yogi, the topmost yogi, he can enter the kingdom of God, or the planet where God is there. God is everywhere, but He has got a special planet, which is called Goloka Vṛndāvana. You can enter there and mix with the Supreme Lord just like we are here, mixing one another. I can see you, you can see me, similarly, you can go directly, see God and live with Him, dance with Him, play with Him, eat with Him. That is the perfection of life.

This perfection of yoga can be achieved by practicing bhakti-yoga as it is recommended here: mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ, under the guidance of the Supreme Personality of Godhead or His representative, bona fide. If you practice this yoga, then you can understand the Supreme Personality of Godhead in complete, without any doubt. And if you practice this yoga in this life, and try to understand Kṛṣṇa, what He is, then, after giving up this body-you have to give up this body, today or tomorrow-then you go directly to Kṛṣṇa. It is therefore explained in the Fourth Chapter, janma karma me divyaṁ yo jānāti tattvataḥ punar janma naiti mām eti kaunteya [Bg. 4.9]. "My dear Arjuna, anyone, if he simply tries to understand why I come in this material world, what is My mission, what do I do, if he simply one understands, then he immediately becomes fit for being transferred to the spiritual world." So our Kṛṣṇa consciousness movement is to educate people how to understand Kṛṣṇa, and then make his life perfect.

Thank you very much. Any question?

Translator: (translating questions from guests) So he's saying that many people are wondering why we are making so much propaganda for our Kṛṣṇa consciousness movement. Because usually India doesn't make propaganda for philosophy.

Prabhupāda: He does not know what is India. In India, he'll see, village to village, they're chanting Hare Kṛṣṇa. In every village, in every town, there is a place which is called hari-sabhā. Or every neighborhood, there is… Now, after the British rule, they have forgotten this culture, but they, originally, every village, every town, there is a club or society where this Hare Kṛṣṇa chanting is going on. And, besides that, five hundred years ago, when Caitanya Mahāprabhu was there, He, all over India He traveled and preached this saṅkīrtana movement. Not only that, He has ordered to His followers, to His devotees… Not only devotees, He has ordered to every Indian to preach the saṅkīrtana movement all over the world. So He has said in these words, that

bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

Means "Anyone who has taken birth in India as human being, he must make his life perfect and preach this cult all over the world." And He has also said,

pṛthivīte āche yata nagarādi grāma

sarvatra pracāra haibe mora nāma

Means that "As many villages and towns are there on the surface of the globe, everywhere this Hare Kṛṣṇa mantra will be preached." So this Hare Kṛṣṇa movement, or Kṛṣṇa consciousness, has just begun. You will see in future, in every village, every town, they'll chant and dance. So it is the Caitanya Mahāprabhu's prediction that is being fulfilled. Nobody can check it. Already we have got about hundred branches all over the world, and all kinds of people taking part to this movement. [break]

Translator: So his question is that how can Catholic people, without rejecting their own religion, take to Kṛṣṇa consciousness?

Prabhupāda: Well, it is not rejecting; it is reforming. The Catholic religion also teaches love of God, or love of Christ. So if I say the truth, it will not be very palatable, but this movement is reformation. But another thing is Catholic, Hindu, Muslim, or whatever you may be, everyone accepts there is God. So we are teaching not to formally accept there is God, but know what is God and love Him. So those who are interested for higher knowledge of God, they'll take it. The point is simply officially to accept God, There is God, know. You know what is God, what is His…, what He is doing, what He is acting, what is His name, what is His address. Everything you know and try to love Him. That we are teaching. So those who are actually serious to know about God, they'll come to this movement. And those who simply know God officially: "There is God. That's all," that is different thing. That is also good. But if you want to know more, then you have to take this Kṛṣṇa consciousness. We are therefore presenting these books, eighty books, four hundred pages each, and just to explain what is God. So it is a great science. Any intelligent man will appreciate. And we are getting good response. Especially in America, big, big university, college, professors, they are now purchasing. We have proposed to publish Śrīmad-Bhāgavatam in sixty volumes, but we have published only fourteen. But still, the big, big professors, they are giving us order, forward order, for all the sixty volumes. As soon as scholarly people, they read these books, they'll welcome this movement all over the world. Is that all right, or any more? Any more questions?

Translator: She would like to know if our religion can bring something more than the other religions.

Prabhupāda: There is one religion. One who knows God, he is religious. One who does not know God, that religion has no meaning. Religion means to understand the order of God. That is religion. But if you do not know what is God, and how you can hear His order? So religion without understanding God philosophically and logically is sentiment. And philosophy without understanding of God is mental speculation. So when philosophy and religious sentiments combine, that is called religion. Otherwise, it is not religion.

Bhagavān: Have kīrtana?

Prabhupāda: Yes. (end)

Bhagavad-gītā 7.2

Hyderabad, April 28, 1974

740428BG.HYD

Devotee: Translation. "I shall now declare unto you in full this knowledge, both phenomenal and noumenal, by knowing which there shall remain nothing further to be known."

Prabhupāda: Hmm.

jñānaṁ te 'haṁ sa-vijñānam

idaṁ vakṣyāmy aśeṣataḥ

yaj jñātvā na iha bhūyaḥ anyat

jñātavyam avaśiṣyate

[Bg. 7.2]

Yesterday I was speaking in that meeting… What is school?

Devotee: (indistinct)

Prabhupāda: So, I began from the Seventh Chapter of Bhagavad-gītā, how to develop Kṛṣṇa consciousness. This Kṛṣṇa consciousness movement can be introduced to every living entity. There is a verse in Caitanya-caritāmṛta, it is said there, nitya-siddha kṛṣṇa-bhakti. Nitya-siddha. Nitya-siddha means, just like we eat. All living entities, they eat. There is no, nothing new introduction when we eat or sleep or have sex life, or when there is danger we will defend. These are nitya-siddha, natural. Wherever there is a living entity, these four things are there. It doesn't matter whether he is human being or a small microbe. These things are there. Nitya-siddha. Similarly, kṛṣṇa-bhakti, love of Kṛṣṇa, that is also natural. It is not artificial. Nitya-siddha kṛṣṇa-bhakti. But somehow or other, by our association with this material nature, we have forgotten. We are not material nature. That is the first education of Kṛṣṇa consciousness or spiritual knowledge. We are spiritual, and Kṛṣṇa, the Supreme Personality of Godead, He is also complete spirit. He is not material. Even the impersonalist, Śaṅkarācārya, he has described about Nārāyaṇa in his commentary on Bhagavad-gītā, nārāyaṇaḥ paraḥ avyaktāt. Nārāyaṇa, the Personality of Godhead, is not anything of this material world. Paraḥ avyaktāt, avyaktāt andha sambhavaḥ. But from the avyaktāt, this material world, or the universe, is created. Therefore Nārāyaṇa or Kṛṣṇa… Kṛṣṇa is the original Nārāyaṇa. That is a big definition or understanding from the Vedic knowledge, that Kṛṣṇa, from Kṛṣṇa first expansion is Baladeva, from Baladeva there is Saṅkarṣaṇa, Pradyumna, Aniruddha. In this way, expansion takes place. And from Saṅkarṣaṇa also Nārāyaṇa, Vaikuṇṭha Nārāyaṇa. And from Nārāyaṇa the Puruṣa Avatāra, Viṣṇu. In this way there is expansion. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan. So, the Nārāyaṇa or expansion of Nārāyaṇa, Kṛṣṇa or expansion of Kṛṣṇa, they are not of this material world. Nārāyaṇaḥ avyaktāt. Paras tasmat tu bhavah anyah. There is another, spiritual, world. Vyako 'vyaktāt sanātanaḥ. Avyaktāt is material, and above this avyaktāt, there is a sanātanaḥ, eternal abode.

So, this Kṛṣṇa consciousness movement, it is nothing of this material world. This Hare Kṛṣṇa mantra, it is also not any vibration of this material world. There is a verse by Narottama dāsa Ṭhākura, golokera prema-dhana hari-nāma-saṅkīrtana. This hari-nāma-saṅkīrtana is vibration from the spiritual world. Just like you receive some message, vibration of the material world, from Europe, from America. So that is not Indian vibration but American vibration or European vibration. Similarly, there is vibration in the spiritual world. Simply one has to catch. You must have that machine. So, that machine is there within you. The heart is the machine where you can receive the spiritual message, because within the heart there is Nārāyaṇa. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe. Particularly it is mentioned, hṛd-deśe. So because Nārāyaṇa, or īśvara, is situated within the heart of everyone, there is no necessity of researching where is Nārāyaṇa. The śāstra says it is within your heart. Therefore the yogis, they practice yogic rocess how to see Nārāyaṇa within the heart. Dhyānāvasthita-tad-gatena manasā yaṁ paśyanti yogino. The yogic process is to see Nārāyaṇa within the heart. Similarly, you can hear also Nārāyaṇa by this transcendental vibration. He can be perceived, because we have got senses, different senses. We can see, and we can hear also. Because the Supreme Personality of Godhead is Absolute Truth, by any of your senses, either by seeing or by hearing, it is the same thing. Nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ. Rasa-vigrahaḥ. Nāma, this name, holy name of Kṛṣṇa or holy name of Rāma, they are rasa-vigrahaḥ, transcendental blissful form. That is also… Vigraha means form. That form is understood through the ear, and it goes to the heart. In this way we can perceive Nārāyaṇa by chanting Hare Kṛṣṇa mahā-mantra. It requires little practice, as they are enunciated in the śāstras and directed by the spiritual master. Then one can understand, or one can see. Just like, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiv hṛdayeṣu viloka, the same thing hṛdayeṣu. As it is stated in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati. Similarly, the same thing is stated there in the Vedic literature. Bhagavad-gītā is also Vedic literature, Brahma-saṁhitā. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti. Same, the same thing hṛdā.

So, anyone can see God within his heart, if he adopts the process, bona fide process. Nārāyaṇa is within you. Therefore, great, great saintly persons, they are sitting in a lowly place, alone. But he is not alone. He is with Nārāyaṇa, Kṛṣṇa. He is seeing always there. So he is not alone. We are always accompanied by the Supreme Personality of Godhead as paramātmā, antaryāmī, within the heart. That is the Vedic statement, that there are two birds sitting on the same tree. One bird is enjoying the fruit of the tree, and the other bird is simply witnessing. So the two birds, jīvātmā and paramātmā, are always associated. He is so kind, He is just looking forward, "When this jīvātmā, who is illusioned, bewildered, captivated by this material world, material enjoyment, when he will come back again to Me?" Just like father and the son, the son who has gone out of home. The father is always looking forward when the son would come back at home and enjoy. Similarly, Kṛṣṇa, the supreme father, He is always looking forwad when we shall go back to Him. Therefore, He comes personally, yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham. The general opportunity for human being is to understand God, or Kṛṣṇa, and go back to Him again. We have come from Him, but we are attracted by this material enjoyment, which is not very pleasurable. It is suffering. Just like here, without this fan, it was uncomfortable, excessive heat. So, excessive heat, excessive cold, so many things, adhibautic, adhyatmic, adhidaivic. We are actually suffering always. This is the nature of this material world. Stringent laws of the material world. And still we are trying to become happy by some adjustment. This is called struggle for existence. In this way we cannot be happy.

Real happiness is there, yad gatvā na nivartante tad dhāma paramaṁ mama. Vīta-rāga-bhaya-krodhaḥ man-mayā mad ar…, mām upāśritāḥ bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ. These are the descriptions in the Bhagavad-gītā. Vīta-rāga-bhaya-krodhaḥ. Vīta-rāga. Rāga means attachment. So we are now attached to this material world. So, by practice one becomes vīta-rāga, no more attachment for the material world. That is possible. Bhaktiḥ pareśānubhavo viraktir anyatra ca. If you develop your normal bhakti, or devotional life, that kṛṣṇa-bhakti nitya-siddha sādhya kabhu naya. It has to be awakened. Then you will become vīta-rāga. Bhaya-krodha, and this material world is always fearful. Every living entity is fearful what will happen next. There are, just like at the present moment, everywhere, every time, every, always we are fearful. Bhayaṁ dvitīyābhiniveśataḥ syād. As soon as we forget our constitutional position and Kṛṣṇa, then an artificial way of fearfulness is created. So vīta-rāga-bhaya-krodhaḥ man-mayā mā upāśritāḥ. But this bhaya can be overcome, and this attachment can be overcome when we become Kṛṣṇa conscious. Man-mayā mām upāśritāḥ bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ. Mad-bhāvam, My nature. The spiritual nature of the spiritual world, that came. How? This is the process, vīta-rāga-bhaya-krodhaḥ man-mayā mām upāśritāḥ. Bahavo. Not only one, two, but bahavo, many. Bahavaḥ jñāna-tapasā pūtā. By…, one has to be purified. That is called pūtāḥ. Without being purified you cannot enter into the spiritual world. Vīta-rāga-bhaya, jñāna-tapasā pūtā, mad-bhāvam āgatāḥ. So these are the statements of the Bhagavad-gītā and there are many others, statements. So this Kṛṣṇa consciousness movement is meant for taking back all the suffering humanity, all living entities, back to home, back to Godhead. This is the sum and substance of Kṛṣṇa consciousness movement.

So, here Kṛṣṇa says that, "I am explaining to you how that knowledge of going back to home, back to Godhead can be attained." Therefore He is saying here, jñānaṁ te ahaṁ sa-vijñānam. Jñānam means theoretical knowledge. That is called jñānam. And sa-vijñānam means practical knowledge. Just like in the scientific department of colleges, there are, for understanding anything scientifically there are two divisions: practical and theoretical. So jñānam is theoretical, and vijñānam means practical. Simply to know there is God, this is theoretical knowledge. But when actually you become connected with God, you practice the activ…, godly activities, that is called vijñānam. So, Kṛṣṇa will explain in this chapter the knowledge of God, both theoretically and practically. Jñānaṁ te 'haṁ sa-vijñānam vakṣyāmi, "I shall speak to you," aśeṣataḥ. Aśeṣataḥ means vividly. Aśeṣataḥ. "And briefly," samanvitāḥ. And when it is said aśeṣataḥ, that means elaborate. But yaj jñātvā, "if somehow or other you understand this knowledge" yaj jñātvā, na iha, "in this material world," iha, iha means this material world; bhūyaḥ, "again"; anyat, "anything more"; jñātavyam avaśiṣyate, "no more," "you require no more further knowledge to understand." That is the statement in the Vedas, yasmin vijñāte sarvam evaṁ vijñātaṁ bhavati (Muṇḍaka Upaniṣad 1.3). If you simply understand Kṛṣṇa, because Kṛṣṇa is everything, so if you understand Kṛṣṇa, automatically you understand what is this world, what is this earth, what is this water, what is this fire. This is material things. What is this air, what is this sky, what is this mind, what is this intelligence, what is this ego, and what is the soul. In this way you understand everything, because these material elements-earth, water, fire, air, sky-that will be explained in the next verse, it is the expansion of Kṛṣṇa's energy. As there are energies and the energetic, just like the fire. The fire has got two energies. One energy is the heat, and one energy is light. Just like in the morning, as soon as you see the light from you window, you can understand that there is sunrise. By the energy, light of the sun, you can understand there is now the sun on the sky. Heat also. When you are too much heated, even within the room, even if you do not see the sun, you can understand that this heat is due to the sun. Similarly, we have to understand the presence of the Supreme Personality of Godhead by perceiving the different energies. Parāsya śaktir vividhaiva śrūyate. At the present moment we are trying to understand the energy of Kṛṣṇa. We cannot see directly Kṛṣṇa. But as soon as you see the energy or you perceive the energy, you can understand there is Kṛṣṇa, there is God. That is called intelligence. This is called jñānam. And when you are directly in connection with Kṛṣṇa, or directly in the service, that is called vijñānam.

jñānaṁ te 'haṁ sa-vijñānam

idaṁ vakṣyāmy aśeṣataḥ

yaj jñātvā na iha bhūyaḥ anyat

jñātavyam avaśiṣyate

[Bg. 7.2]

Now, why this jñānam required? Because our mission of life is to… You can not understand with your foolish brain what is God. That is not possible. They are trying to understand God by the limited senses. How you can understand? We are defective in so many ways. First of all we commit mistakes, and we are illusioned, we try to cheat others, and our senses are imperfect. So, how you can understand with your limited senses, with so many defects? That is not possible. Therefore you have to understand God from God Himself, or from His representative. Therefore Kṛṣṇa said that, mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Mad-āśrayaḥ: "directly under My direction, or under the direction of My representative." You cannot understand Kṛṣṇa if you remain under your personal intelligence. Everyone says that "I shall understand this by my own dint of knowledge, by speculation." That is not possible. Kṛṣṇa says that you have to understand. Here also it is the same thing said, jñānaṁ te 'haṁ sa-vijñānam vakṣyāmy aham, "I shall speak to you." So this is the secret of success, if you want to understand God, what is God. Everyone, there are many philosophers, scientists, they are trying to understand God by research, but that research will not help you. You have to understand directly from God, or from God's representative. That is the way.

So, in the Vedic literature it is said,

athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ…

Jānāti tattvam, te deva.

"My Lord, one who has received, one who is able to receive a little favor from You, he can understand Your tattva."

athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ (bhagavan-mahimno)

na cānya eko 'pi ciraṁ vicinvan

[SB 10.14.29]

Others, who are simply speculating, they cannot understand You. Therefore, people are bewildered how God is person. But they cannot understand, because they have not taken shelter of the Supreme Personality of Godhead, Kṛṣṇa, or His representative. It is impossible for him. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samā… [Bg. 7.25]. Kṛṣṇa cannot be exposed to the nondevotees. Nāhaṁ prakāśaḥ sarvasya. Not anyone, ordinary common man, can understand. Therefore, we have to understand Kṛṣṇa, or the Supreme Personality of Godhead, from Kṛṣṇa, not from anyone who is simply speculating or wrongly interpreting Bhagavad-gītā. They cannot understand. That is the way.

jñānaṁ te 'haṁ sa-vijñānam

idaṁ vakṣyāmy aśeṣataḥ

yaj jñātvā na iha bhūyaḥ anyat

jñātavyam avaśiṣyate

[Bg. 7.2]

Therefore our Kṛṣṇa consciousness movement is just to try to understand what is Kṛṣṇa. That's all. What is Kṛṣṇa. Because if you perfectly understand Kṛṣṇa, then immediately you become liberated, and you become eligible to be transferred to the spiritual world. That is stated, divyam. Janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. If one can understand Kṛṣṇa, why He appears, why He disappears, and… And these are, they are all transcendental; they are not ordinary. Because we understand Kṛṣṇa as a historical person, a person like me, maybe a very great personality with more power than me. Yes, that He is, but you do not know how much powerful He is. Because He is God, He is powerful in full. There is no deficiency in His power. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ. He is powerful in complete, pūrṇam, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Iso Invocation]. Even though Kṛṣṇa, from Kṛṣṇa all His power is taken away, still He is pūrṇam, He is still all-powerful. So, janma karma me divyaṁ yo jānāti tattvataḥ. So we haveto understand Kṛṣṇa in truth, not superficially. In scientifically, vijñānam, jñānaṁ te 'haṁ sa-vijñānam. Not foolishly, that "I can interpret Kṛṣṇa." Some rascal says that Kṛṣṇa means black. Some rascal says Kṛṣṇa means this, Kṛṣṇa means a debauch, as according to one's character and angle of vision. But real meaning of Kṛṣṇa is paraṁ brahma. Kṛṣi go va… Kṛṣi bhu-vacaka-sabda nasta nirvṛtti-vacaka (?) iti kṛṣṇa paraṁ brahma iti abhidhīyate. Kṛṣṇa means paraṁ brahma. Kṛṣṇa means all-attractive. So we have to take the understanding of great personality. Rāma. Rāma. Rāma means paraṁ brahma.

ramante yogino 'nante

satyānanda-cid-ātmani

iti rāma-padenāsau

paraṁ brahma iti abhidhīyate

So this Hare Kṛṣṇa Hare Rāma means direct connection with the paraṁ brahma.

nāma cintāmaṇiḥ kṛṣṇaś

caitanya-rasa-vigrahaḥ

pūrṇaḥ śuddho nitya-mukto

'bhinnatvān nāma-nāminoḥ

These things have to be understood, that nāma-nāminaḥ abhinnatvān, identical. So when we chant "Kṛṣṇa," "Hare," "Rāma," they are directly connection with the Supreme Personality of Godhead. Even though we do not know how to chant, there are, according to śāstric, I mean to say, injunctions, there are ten kinds of offenses. When we avoid that offenses, then it is pure chanting of the Hare Kṛṣṇa mantra. So even if we chant with offenses in the beginning-it cannot be free of offenses-still it will act. Just like you come near the fire, you can feel the warmth, and with direct touch it becomes red hot. So, we have to be in touch with the fire, then gradually we become warmer, warmer, warmer, warmer and red hot, red hot. Just like another example, just like you take a lead, iron rod, and keep in touch with the fire. It becomes warm, warmer, warmest, then gradually the iron rod becomes red hot. When it is red hot, then it is fire. You touch that iron rod anywhere, it will burn. The quality of fire is already acquired. Similarly, if you keep always in touch with Kṛṣṇa,

smartavyaḥ satataṁ viṣṇur

vismartavyo na jātucit

sarve vidhi-niṣedhāḥ syur

etayor eva kiṅkarāḥ

The, to become advanced in Kṛṣṇa consciousness, the first principle is smartavyaḥ satataṁ viṣṇur, "Always remember Viṣṇu, or Kṛṣṇa." That is the beginning, to touch. Vismartavyo na jātucit, never forget. So this Hare Kṛṣṇa mahā-mantra, if you chant, there is no expenditure, but the profit is very, very great, because you are touched in Kṛṣṇa, and Kṛṣṇa and Kṛṣṇa's name nondifferent, identical. Nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ, pūrṇaḥ. It is not that partial, pūrṇaḥ, because the name is of the pūrṇaḥ. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Iso Invocation]. This is the Vedic version.

So it is not very difficult. Simply try to be in touch with the vibration. Where is the wrong there? What is the loss there? If you chant, just like these boys, they, you have seen the picture, they have taken it seriously. They are working in the field: Hare Kṛṣṇa. They are working in the factory, of incense factory: Hare Kṛṣṇa. Where is the wrong there? Why India is not taking this? If you work in your factory, if you chant Hare Kṛṣṇa, then what is the loss there? But you will remain always in touch with Kṛṣṇa, smartavyaḥ satataṁ viṣṇur. This formula is (indistinct). We shall talk so many nonsense things, but you are not, (indistinct), desiring to chant Hare Kṛṣṇa. This is our fault. Otherwise Kṛṣṇa is so kind. Nāma rūpe kṛṣṇa avatāra. Kṛṣṇa is now descended in His vibration form, Hare Kṛṣṇa, this Kali-yuga. Kali-yuga, because we cannot do anything, therefore Kṛṣṇa has become very easily available in the form of His holy name, Hare Kṛṣṇa. Kṛṣṇa is available. You can see Kṛṣṇa, you can touch Kṛṣṇa, you can tlk with Kṛṣṇa. As you may advance in Kṛṣṇa consciousness, that is possible. Then, gradually making progress means gradually you will be lover of Kṛṣṇa. That is required. Mayy āsakta, as soon as you become lover, you become attached. That is required. Now, at the present moment, we are attached to so many things, because we have forgotten Kṛṣṇa. Now gradually, if you increase your attachment for Kṛṣṇa, then you will forget all these material. That is liberation. That is liberation. Bondage means we are becoming more and more attracted with this material world, and on account of this attraction, we have to accept another body, material body. And as soon as you accept a material body, you become under the control of this material nature. Liberation means to be freed from the control of the material nature. It is a great science. Try to understand. Therefore it is said, jñānaṁ te 'haṁ sa-vijñānam. It is not sentiment. It is not religious sentiment. It is a science. Kṛṣṇa consciousness means to understand the sciece of Kṛṣṇa. We are understanding so many subject matters scientifically, but we are neglecting one thing: how to understand Kṛṣṇa scientifically. That science is described here, jñānaṁ te 'haṁ sa-vijñānam. Jñānaṁ te 'haṁ sa-vijñānam ahaṁ vakṣyāmy aśeṣataḥ yaj jñātvā [Bg. 7.2]. If you simply try to understand the science of Kṛṣṇa, then all other sciences will be automatically understood. Just like if you understand what is one, two, three, four, five, six, seven, eight, nine, zero, then you understand the whole mathematical science, because the mathematics means that one, two, three, four, five, six, this way, that way, this way, that way. The only, the figures are all, the digits are the one, two, three, four. So therefore one has to learn one, two, three, four, up to nine, and zero. Similarly, if you understand Kṛṣṇa, the, indirectly and directly, everything is Kṛṣṇa. That is the highest scientific understanding of everything. That is a fact. Kṛṣṇa is earth, Kṛṣṇa is water, Kṛṣṇa is air, Kṛṣṇa is fire, Kṛṣṇa is sky, ṛṣṇa is mind, Kṛṣṇa is intelligence, Kṛṣṇa is ego, and Kṛṣṇa is soul. So, this is required, jñānaṁ te 'haṁ sa-vijñānam.

Then next verse Kṛṣṇa says that,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

The same thing, tattvataḥ, we have to understand. In the Fourth Chapter it is said that janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. That tattvataḥ, you can understand Kṛṣṇa tattvataḥ. Then another place Kṛṣṇa says, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ. So our aim should be to understand Kṛṣṇa tattvataḥ in truth, not superficially, not by foolish commentary. If we simply try to follow what Kṛṣṇa has said, what is the difficulty? There is no difficulty, but foolishly we interpret in a different way, and māyā takes away our knowledge, māyayāpahṛta-jñānā. He is thinking that he is very learned scholar, but he is fool number…, rascal number one. Therefore Kṛṣṇa says māyayāpahṛta-jñānā. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. Kṛṣṇa is speaking so many ways about Himself. Without understanding Kṛṣṇa in His own way, we are trying to understand Kṛṣṇa in different way. Therefore Kṛṣṇa says māyayāpahṛta-jñānā, āsuri bhāvam. The atheistic class of men, they interpret in a different way, because theirknowledge has been taken by māyā. And why it is so? Because they are sinful. duṣkṛtinaḥ, mūḍhāḥ, narādhamāḥ. These things are there. You will find in Bhagavad-gītā. It is not our manufactured word. Therefore, our proposal is, try to understand Kṛṣṇa. Try to understand Bhagavad-gītā as it is! Do not misinterpret, do not be misled by the misinterpreters. Then your life will be successful. You will understand what is Kṛṣṇa, and you will become Kṛṣṇa conscious. Then, tyaktvā dehaṁ punar janma naiti mām eti kaunteya.

So, the, in the Western world, they are taking more and more seriously about this Kṛṣṇa consciousness movement. So our only request is that in India also, at least those who are sympathetic with this movement, kindly try to understand Kṛṣṇa scientifically, and your life will be successful.

Thank you very much. (end)

680911BG.SF

Bhagavad-gītā 7.2

San Francisco, September 11, 1968

Prabhupāda:

jñānaṁ te 'haṁ sa-vijñānam

idaṁ vakṣyāmy aśeṣataḥ

yaj jñātvā neha bhūyo 'nyaj

jñātavyam avaśiṣyate

[Bg. 7.2]

We have been discussing this verse, what is knowledge. Knowledge means how this universe is working, what is the working force, what is the energy. Just like scientists, they are searching out different energies. Just like this earth is floating on weightlessness. Such a huge mass of material body with so many mountains, so many seas, oceans, skyscraper houses, cities, towns, countries, it is floating just like a swab, cotton swab, in the air. So if one understands how it is floating, that is knowledge.

So Kṛṣṇa consciousness means to have all kinds of knowledge. Not that we Kṛṣṇa conscious people are being carried away by some sentiment. No. We have got philosophy, science, theology, ethics, morality, everything-everything that is required to be known in human form of life. So Kṛṣṇa says that "I'll speak to you all about knowledge." So this is Kṛṣṇa consciousness. A Kṛṣṇa consciousness, a Kṛṣṇa conscious person should not be fool. If he is required to explain how these universal planets are floating, how this human body is rotating, how many species of life, how they are being evolved… These are all scientific knowledge. Physics, botanics, chemistry, astronomy, everything. Therefore Kṛṣṇa says, yaj jñātvā, if you understand this knowledge, Kṛṣṇa consciousness, then you'll have nothing to know. That means you'll have complete knowledge. We are hankering after knowledge, but if we are in knowledge of Kṛṣṇa consciousness, if we know Kṛṣṇa, then all knowledge is included.

So tac-chakti viṣaya vivikta-svarūpa viṣayakaṁ jñānam. You'll have full knowledge about the constitutional position of yourself, this material world, the spiritual world, God, our interrelationship, time, space, everything. There are many things to be known. But the principal thing is that the God, the living entities, time, work, and this material energy. These five things are to be known. You cannot deny that "There is no God." God is controller, supreme controller. You cannot say that you are not controlled. There is controller. Just like in the state, you cannot say there is no controller. There is controller. In every street, in every house, there is control, government control. Suppose this store, here is also government control. You have to build store like this, you cannot live. If it is residential house, "The fire arrangement should be like this." There is control. Even you walk in the street, you drive your car, there is control: "Keep to the right." You cannot cross where there is written "Stop." You have to stop.

So in every way, you are under control. So there is a controller. And the supreme controller is Kṛṣṇa. There is one controller over another controller. If you go on searching out who is the ultimate controller, then you'll find Kṛṣṇa. Sarva-kāraṇa-kāraṇam [Bs. 5.1]. The Brahma-saṁhitā affirms, īśvaraḥ paramaḥ, the supreme controller is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Īśvaraḥ means controller. So we have to get knowledge of this controller, how He is controlling. (child making noises) (aside:) It is disturbing. So jñānaṁ vijñānaṁ te sahitam. Not only to know the controller, but to know how He is controlling, how many energies the controller has got and how He is one controlling-that is vijñānam. So jñānaṁ vijñānaṁ te nate tubhyāṁ prapannāya aśeṣataḥ.

Now this knowledge can be understood by a person who has made relationship with Kṛṣṇa and is a surrendered soul. Without being surrendered, it is very difficult to understand the controller and the energies, how He is controlling everything. Tubhyāṁ prapannāya aśeṣataḥ samagreṇa upadekṣyāmi. This is the condition. You will find in the later chapters that Kṛṣṇa says, nāhaṁ prakāśaḥ sarvasya [Bg. 7.25]. Just like if you enter into any educational institution, if you don't surrender yourself to the rules and regulation of the institution, how you can get advantage of the knowledge imparted by the institution? Everywhere, wherever you want to receive something, you have to be controlled or you have to be surrendered to the rules and regulation. Just like in our class we are imparting some lessons from the Bhagavad-gītā, and if you do not follow the rules and regulations of this class, it is not possible to receive the knowledge. Similarly, the full knowledge of the controller and the process of controlling can be understood when one is surrendered like Arjuna to Kṛṣṇa. Unless one is surrendered soul, it is not possible. You always remember that Kṛṣṇa, Arjuna surrendered himself to Kṛṣṇa. Śiṣyas te 'haṁ śādhi māṁ prapannam [Bg. 2.7]. So therefore Kṛṣṇa is also speaking to him.

Actually, these discussions of scripture is not to be acted unless there is relationship between the speaker and the audience. So audience means the disciples. Disciple means who accepts the discipline. Śiṣya. Śiṣya. The exact Sanskrit word is śiṣya. A śiṣya means… There is a verb, Sanskrit verb, which is called śās. Śās means controlling. From śās, the "śāstra" comes. Śāstra means controlling books. And from śas, śastra. Śastra means weapons. When argument fails, reason fails… Just like the state controls. First of all they give you the laws. If you break the laws, if you don't follow the regulation books, means śāstra, then next step is śastra. Śastra means weapons. If you don't follow the regulation of the government, keep to the right, then there is police batons-śastra. You have to be controlled. If you are gentleman, then you be controlled under the instruction of the śāstras. And if you are defying, then there is trident of Durgādevī. You have seen Durgādevī, the picture, trident, threefold miseries. You cannot, I mean to say, violate any rules and regulations; as of the state, similarly of the supreme state Kṛṣṇa. It is not possible. Just take for example there are some health rules. If we eat more, then you will be controlled by some disease. You'll have indigestion and the doctor will advise you not to eat three days. So there is control-by nature. Nature means God's law. Automatically working. Foolish people do not see God's law, but there is God's law. The sun is rising just exactly in the time, the moon is rising exactly in the time. The first year, first January, has come exactly in time.

So there is control. But foolish people, they do not see it. Everything is controlled. So to know God and how things are working and how it is being controlled, these things are to be known. We should not go simply by sentiment. Religious sentiment is good for persons who follow blindly. But at the present moment, people are advanced in so-called education. So Bhagavad-gītā gives you full information so that you can accept God with your reason, with your argument, with your knowledge. It is not blind following. Kṛṣṇa consciousness is not a sentiment. It is backed by knowledge and practical knowledge. Vijñānam. Jñānaṁ vijñāna sahitam. So without vijñāna sahitam… And the process is to understand this knowledge is to be a surrendered soul. Therefore we disciple… Disciple means one who accepts the discipline. Without accepting discipline, we cannot make any progress. It is not possible. Any field of knowledge, any field of activities, if you want to be aware, scientifically and factually, then you should accept the controlling principle. Samagreṇa vakṣ ya svarūpaṁ sarvokaraṁ yatra dhiyaṁ tad ubhaya-viṣayakaṁ jñānaṁ vyaktum.

Now here, in this chapter, this is explicitly explained, that who is the supreme worshipable object. We are worshiping. According to our capacity, we are worshiping somebody. At least we are worshiping our boss. Suppose I work in an office or in a factory, I have to worship the boss, I have to abide by his orders. So everyone is worshiping. Now who is the supreme worshipable object, Kṛṣṇa, how He is supreme worshipable object, that is explained in this chapter. Ya svarūpaṁ sarva karaṁ ca yac ca dhiyāṁ tad ubhaya-viṣayakaṁ jñānaṁ vyaktum atra bhakti-pratijñānam. Therefore if we understand that here is the supreme controller, here is the supreme worshipable object, then the problems of our life is solved at once. We are searching after. Just the other day I told you one story that one Muhammadan devotee, he wanted to serve the greatest. He was serving the Nawab, then he went to the emperor, Barsa(?), then from emperor to Haridāsa, a saintly person, and from Haridāsa he was promoted to worship Kṛṣṇa in Vṛndāvana.

So we should be inquisitive, intelligent enough. We are serving. Everyone, we are serving, at least we are serving our senses. Everyone, practically, they are not serving any boss or any master, they are serving their senses. Suppose if I am serving somebody as my boss, actually I am not serving his money…, serving his person. I am serving his money. If he says, "Tomorrow you have to work free. You are getting twenty dollars a day now. Tomorrow I have no money. You will have to work free." "Ah, no, no, sir. I'm not coming because I am not serving you; I am serving your money." So actually we are serving money. Any why you are serving money? Because with the money we can satisfy our senses. Without money, we cannot satisfy our, these informidable senses. If I want to drink, if I want to enjoy such and such things, then I require money. Therefore ultimately I am serving my senses.

Therefore Kṛṣṇa is called Govinda. We ultimately want our sense satisfaction, and go means senses. Here is the person, Supreme Personality of Godhead. If you serve Kṛṣṇa, then your senses become satisfied. Therefore His name is Govinda. Actually, we want to serve our senses, but the real senses, the transcendental senses, is Kṛṣṇa, Govinda. Therefore bhakti, devotional service, means purifying the senses. To be employed in the service of the supreme pure. The Lord is supreme pure. In the Bhagavad-gītā, in the Tenth Chapter you'll find that Kṛṣṇa is described by Arjuna pavitraṁ paramaṁ bhavān: "You are the supreme pure." So if we want to serve the senses of the supreme pure, then we have to become pure also. Because without… Being pure means spiritual. Spiritual life means pure life, and material life means contaminated life. Just like we have got this body, material body. This is impure body. Therefore we suffer from disease, we suffer from old age, we suffer from birth, we suffer from death. And in our actual, pure form, spiritual form, there is no such suffering. There is no birth, there is no death, there is no disease and there is no old age. In the Bhagavad-gītā you have read it, nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre [Bg. 2.20]. Nitya. Although I am the oldest, because I am changing my body… I am, as soul, pure. I have no birth, I have no death, but I am simply changing body. Therefore I am the oldest. So although I am the oldest, I have got my new spirit. I am always fresh. This is my position.

So the Kṛṣṇa consciousness, or devotional service, means purifying the senses. That's all. We haven't got to eradicate, get out of the sensual activities. No. We have simply to purify the senses. How you can get out of the senses? Because you are living entity, the senses are there. But the thing is that at the present moment, because we are materially contaminated, our senses are not getting full enjoyment. This is most scientific. So devotional service means purifying the senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. Nirmalam means purification. How you can purify your senses? That is defined in Nārada-bhakti-sūtra. It is said that sarvopādhi-vinirmuktam. Purification of the sense means you have to be free from all kinds of designation. Our life is full of designation. Just like I am thinking "I am Indian," I am thinking "I am sannyāsī," you are thinking you are American, you are thinking "man," you are thinking "woman," you are thinking "white," you are thinking "black." So many designations. These are all designations. So purifying the senses means to purify the designation. And Kṛṣṇa consciousness means that "I am neither Indian nor European nor American nor this nor that. I am eternally related with Kṛṣṇa. I am the part and parcel of Kṛṣṇa." When we are fully convinced that "I am part and parcel of Kṛṣṇa," that is Kṛṣṇa consciousness and that is purification of your senses.

So as part and parcel of Kṛṣṇa, you have to serve Kṛṣṇa. That is your pleasure. Now we are trying to satisfy our senses, our material senses. When you become…, realize yourself that you are part and parcel of Kṛṣṇa, then you'll satisfy the senses of Kṛṣṇa, Govinda. And by satisfying His senses, your senses will be satisfied. Just like crude example-this is not spiritual-just like husband is understood as the enjoyer and the wife is considered as the enjoyed. But if the wife satisfies the senses of the husband, his (her) senses also satisfied. Similarly, just like you have got some itching on the body, and the part of your body, the fingers, itches on that body, the satisfaction also felt by the fingers also. Not that the particular part only is feeling the sensation of satisfaction, but the whole body is feeling this satisfaction sense. Similarly, Kṛṣṇa being the full, when you satisfy Kṛṣṇa, sense of Kṛṣṇa, Govinda, then the satisfaction of the whole universe takes place. This is the science. Tasmin tuṣṭe jagat tuṣṭa. The another example is just like if you satisfy the stomach in your body, then the whole body is satisfied. The stomach will issue such energy by digestion of the foodstuff that it will transform into blood, it will come into the heart, and from the heart it will be diffused all over the body, and all over the body the depression, the exhaustion which has undergone, that will be satisfied.

So this is the process of Kṛṣṇa consciousness. This is the science of Kṛṣṇa consciousness, and Kṛṣṇa is explaining personally. So yaj jñātvā, if we understand the science of Kṛṣṇa consciousness, then there will be nothing unknown. Everything will be known. It is such a nice thing. Yaj jñātvā neha bhūyo 'nyaj jñātavyam avaśiṣyate. Bhūyo means no more to understand anything. Everything is completely known. Then the question may be why people do not understand Kṛṣṇa. That is, of course, a relevant question, and that is being answered by Kṛṣṇa in the next verse.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

Manuṣyāṇāṁ sahasreṣu. There are different kinds of men. Just like we know everyone on this planet only, apart from other planets, there are hundreds and thousands varieties of men. Even here we are sitting, so many ladies and gentlemen, there are different varieties. And if you go outside, there are different varieties. If you go to another country-India, Japan, China-you'll find different. Therefore it is said, manuṣyāṇāṁ sahasreṣu [Bg. 7.3], out of many, many different varieties of men, kaścid yatati siddhaye, only a few persons decide to understand the philosophy of life.

Because man is rational animal. Man is rational. Man is animal, but rational animal. The special gift to man is that he can decide what is good, what is bad. He has got an extra knowledge than the animals. So at the present moment the education system is so bad that it is practically animal education. Animal education means when at the present moment the education system is so bad that it is practically animal education. Animal education means when we are too much interested with eating, sleeping, mating and defending, that is animal education. Eating, sleeping, mating and defending, oh, you'll find in animals. There is no distinction. They have got their own defending measures, they have got their own sleeping measures, they have got their own mating measures. You are mating with your wife in a secluded place, in a nice room, in a decorated room, but a dog is mating on the street, but the result is the same. So to improve the method of mating is not advancement of civilization. That is animal civilization polished, that's all. The animal also, the dog can also defend from other dogs. And if you think that you have discovered atomic energy to defend yourself, that is not advancement of human civilization. The defending measure, that's all. Similarly, you go on analyzing.

The analysis of man is perfect when he is searching after his constitutional position. "What I am? What I am? Am I this body? Why I have come to this world?" This inquisitiveness required. That is the special prerogative of human being. Therefore as soon as one begins to inquire "What I am?" and if he goes on searching after this, then he will come to God. Because he is part and parcel of God. He is sample of God. Therefore manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Out of many, many thousands varieties of men, one, or say a few persons, may be interested to know God. Not only know… Not to know God, just to know himself. And if he actually wants to know himself, then gradually he will come to God.

So,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin vetti māṁ tattvataḥ

[Bg. 7.3]

Here it is said that manuṣyas teṣāṁ śāstra 'dhikara yajñānāṁ sahasra-madhye. Now, what I am, what is God, what is this material world, how it is working, these things are business of an educated man. A foolish man cannot take. Therefore śāstra adhikāra. Śāstra means one has got some knowledge in the śāstras, in the books of knowledge. As soon as we find out one who has got books of knowledge, knowledge in books, or śāstra, the quantity will be at once reduced. In this quarter if you find out how many noneducated people are there, oh, you'll find many. And as soon as you want to find out how many M.A.'s are there, at once the number will be reduced. Similarly, there are many men, but if you want to search out some man who is trying to make perfection of his life, at once the number will be reduced. And out of them Just like so many transcendentalists, swamis, yogis there are. If you count amongst them who wants to understand God, who has got the knowledge of God, at once the number will be reduced. Again.

Therefore Kṛṣṇa says that out of many, many thousands of people, somebody is interested for making perfection of his life. And out of many, many thousands of men who are actually trying to make perfection of their life, you'll find somebody-or you may not find out-who knows God or Kṛṣṇa. But Kṛṣṇa is so kind that He comes Himself to be known by everyone. And He's so kind also that before His departure from this material world, He leaves behind Him this Bhagavad-gītā so that you can know from His personal talks what is God. So if you read Bhagavad-gītā rightly, as it is spoken by Kṛṣṇa, not foolishly interpreting nonsensically, but as it is, as it is… Call the spade a spade. Kṛṣṇa says that "I am the Supreme Personality of Godhead." Don't interpret this version with your foolish interpretation, but accept Kṛṣṇa as the Supreme Personality of Godhead. And by His acts, by His sastric knowledge, wisdom… Everyone accepted previously, all the ācāryas.

So we have to follow the footprints of the ācāryas. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. We cannot understand higher things unless we follow the footprint of great personalities. Just like even in the scientific world, the law of gravitation. You do not know anything about law of gravitation, but Sir Isaac Newton, he said that there is law of gravitation. You accept it. That's all. That means you follow a great personality. Similarly, Kṛṣṇa should be accepted the Supreme Personality of Godhead not by whims. But He has been accepted like by personalities like Lord Caitanya, Rāmānujācārya, Śaṅkarācārya, great personalities who are guiding the destiny of spiritual world. Therefore you have to accept in that way.

So we shall discuss next… Quarter past eight?

Devotee: Yes.

Prabhupāda: If there is any question, you can put.

Guest: Swami? You say that Kṛṣṇa consciousness is a system of purifying the senses. Does that mean that the senses become unlimited? Do the senses become unlimited when they're finally purified?

Prabhupāda: There is no question of unlimited, but at least it becomes purified. First of all purify. Then the limit of senses will be also extended. Just like if your eye is defective. So you cannot see; you require the help of glass. But if the disease of your eye is cured, oh, you can see without glass. But that does not mean that you can see for hundred miles. But at least you can see perfectly. You don't require the help of glass. Similarly, so long your senses are impure, you are completely in ignorance, you do not know what you are, what is this world, what is God-simply in darkness. Just like dull stone. Ignorance means dull stone. So if your senses are purified, at least you can know who is God, what you are, what is this world, what is your relationship. These things will be revealed. Not that you can become the supreme controller. No. That is not possible. Purifying the senses means at least you can know your self, you know the controller, know the controlling system. These things will be revealed.

Guest: I have a question. If one wanted to redistribute Kṛṣṇa's property by taking from the rich and giving to the poor, in doing so all you'd have to do is make maybe one or two false statements. Is this…

Prabhupāda: Why you are anxious to take rich man's property?

Guest: Pardon?

Prabhupāda: Why you are anxious to take rich man's property? (laughter)

Guest: It belongs to the state. It's unemployment insurance.

Prabhupāda: Unemployment insurance company has ordered you to take the state…?

Guest: I could get this, you see, if I would make a few false statements that I was looking for work when I have not been looking for work.

Prabhupāda: Well, one who is making false statement, he'll suffer for that.

Guest: Even if…

Prabhupāda: Yes?

Guest: Even if it's for a good cause?

Prabhupāda: You should not be anxious to anything which is not ordered by Kṛṣṇa. That is your Kṛṣṇa consciousness. You don't manufacture your activities. Then you'll be entangled. Yes?

Devotee: Swami, would you initiate me?

Prabhupāda: Will you follow the rules? Thank you. I shall do. Yes?

Devotee: Swami, spiritual energy is situated in the heart as localized Paramātmā. Is this also Kṛṣṇa's personal feature?

Prabhupāda: Yes. Paramātmā is also personal. Everything is personal. Paramātmā is described as four-handed Nārāyaṇa with śaṇkha, cakra, gadā, padma, with, I mean to say, ornaments. That is the feature of Paramātmā. You have seen the Viṣṇu-mūrti. That is Paramātmā. This voidness is an imagination, voidness. Actually God or Paramātmā or Kṛṣṇa, They are all sac-cid-ānanda-vigrahaḥ, transcendental forms. They are not material forms. Transcendental forms. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Vigraha means form. If we, part and parcel of Kṛṣṇa, we have got individuality, forms, how we can say that the Supreme has no form, no individuality? He has got complete individuality. And that is confirmed in the Vedas: nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the supreme living entity of all living entities. Just like we are living entities, but He is the Supreme. That's all. He is also living entity. Nityo nityā cetanaś cetanānām. The difference is eko bahūnāṁ vidadhāti kāmān. That one single There are plural number and singular number. That singular number one is providing the necessities of other singular number, plural number living entities. That is the difference. He is the maintainer, He is the predominator, He is the controller, and we are controlled, we are predominated, and we are maintained. That is the difference between me and God. Otherwise He is a living being just like us. He is more powerful. The most powerful, the most beautiful, the most famous, the most strong, and we are all subordinate. Therefore His name is asamordhva. Asamordhva means nobody is equal or greater than Him. Everyone is subordinate to Him. And in the Bhagavad-gītā it is said that ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]: "I am the origin of everything." Janmādy asya yataḥ [SB 1.1.1]. These things are there in Vedic literature. Yes?

Gargamuni: Swami, it says in the Gītā that when Kṛṣṇa comes, He comes to achieve a certain mission and then He leaves.

Prabhupāda: Hm?

Gargamuni: It says in the Gītā when Kṛṣṇa… He comes to achieve a certain mission and then He leaves. In the Bhāgavatam it says that at the disappearance of Lord Kṛṣṇa everything fell down, everyone was dejected, and Arjuna was crying, in such… Well, if He comes to achieve a certain mission and then when He leaves it all falls down again…

Prabhupāda: Not immediately. Just like here the nature is working in that way. You build a very nice house. Gradually, the nature's course is it will become old and you'll fall down. This is the way of nature here. You cannot keep anything fresh always. So, so long Kṛṣṇa or God is present, or His representative is present, the affairs of the world go very nicely. But as soon as they disappear again the same system begins, dwindling. Begins… By the power… Just like so long the sun is there, there is no darkness, but as soon as the sun is away from your sight, at once the darkness comes. Because the whole atmosphere is darkness. It is by artificial means or by arrangement of God we are keeping it light. This room, if at once the electric fails, oh, it will be dark, because its nature is darkness. Its nature is darkness. Therefore Vedas say, "Don't keep yourself in this darkness. Just get out of this. Come to the light." Tamasi ma jyotir gama. Just come to the light. That is spiritual kingdom. So Kṛṣṇa comes to give you information of that spiritual kingdom, that "Life is like this." Just like Kṛṣṇa displayed at Vṛndāvana. Everyone is happy, enjoying. So He displays the spiritual life to attract you. So our business should be to be attracted by Him and prepare ourself to go back to Godhead, go back to home. Not that because Kṛṣṇa came here, He has left some instruction, we shall stick here. You must give up this idea. Kṛṣṇa gives you opportunity how you can live peacefully here. But that does not mean that you make your permanent settlement here. Then you are doomed. You take the advantage of Kṛṣṇa's instruction and prepare yourself so that tyaktvā dehaṁ punar janma naiti: [Bg. 4.9] after leaving this body, no more coming here. Bas. You go. You are transferred to Kṛṣṇaloka. We should prepare in that way. That is the solution of problem. Otherwise, if you want to live in this material world, this nature is like that. Bhūtvā bhūtvā pralīyate [Bg. 8.19]. It is manifested at a certain period, again it is destroyed. And there is destroying, I mean to say, process. So Kṛṣṇa comes, He sets right everything. But the nature of this world is like that. It becomes again deteriorated. Deteriorated. So? Let us have saṅkīrtana. Govinda jaya jaya gopāla jaya jaya. Let that girl come here. Come on, come on. (end)

750310BG.LON

Bhagavad-gītā 7.2

London, March 10, 1975

Nitāi: "I shall now declare unto you in full this knowledge, both phenomenal and noumenal, by knowing which there shall remain nothing further to be known."

Prabhupāda:

jñānaṁ te 'haṁ sa-vijñānam

idaṁ vakṣyāmy aśeṣataḥ

yaj jñātvā neha bhūyo 'nyaj

jñātavyam avaśiṣyate

[Bg. 7.2]

So Kṛṣṇa is personally speaking about Himself as we understood in the previous verse, that asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. Asaṁśayam, without any doubt. If we speculate about God, that will never be sufficient. Not even we can touch the precincts of the knowledge. If we want knowledge without any doubt, asaṁśayam, samagram, and complete, then we must hear from God Himself. This is very easy to understand. By hypothesis, by speculation, you cannot understand anything. It must be known scientifically, and this science can be understood if a person knows the science. So who can know God better than God Himself?

Therefore our process is-we have repeatedly explained this-that we do not speculate about God. Just like there are so many others, theosophists and theologists, they're speculating what is God. They don't accept… God personally explaining, they would not accept. They would simply speculate. This is their disease. When God is explaining Himself in the Bhagavad-gītā… Rather, they will mislead the readings of the Bhagavad-gītā in different interpretation, but they will not accept what is being taught by God Himself. This is their misfortune. "Why shall I accept Kṛṣṇa as God?" Although He has proved Himself when He was present by the qualification which God needs…

To become God is not easy thing. There are some qualification, yesterday we discussed, that He must be the richest, He must be the most powerful, He must be the most famous, He must be the most learned, He must be the most beautiful, and He must be the most renounced. This is the definition of God. A poor man, begging from door to door, he cannot become God, as it is misconceived, daridra-nārāyaṇa. Why Nārāyaṇa can be daridra? What is this nonsense? He is the richest. He is the richest. And why He can, He will be daridra? The argument is forwarded that "God is in everyone's heart; therefore everyone is God." What is this argument? Everyone's heart, God is there. God said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Where God says that because īśvara, the Supreme Being, is situated in everyone's heart, therefore everyone is God? What is this argument? Where Kṛṣṇa says that because īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61], therefore everyone is God? Is that very sound argument?

So this is going on. They do not know what is God, and still, there are so many incarnations of God. And foolish people accept that "Here is an incarnation of God." He does not know what is God, and he accepts, "Here is incarnation." We do not do so. If there is incarnation of God… That is mentioned in the Śrīmad-Bhāgavatam. Their activities are mentioned, wonderful activities. We accept Lord Rāmacandra as God, Lord Kṛṣṇa as God, Caitanya Mahāprabhu as God, because They are mentioned in the śāstras, all the incarnations, even this age. One may say that "Lord Rāmacandra is accepted God, Lord Kṛṣṇa is also accepted, but Caitanya Mahāprabhu, He is the greatest devotee of God, but…" There are some persons in the Nimbārka-sampradāya, they put this argument. But Caitanya Mahāprabhu's name is there in the śāstra, many Upaniṣads, especially in the Śrīmad-Bhāgavatam, that in the Kali-yuga this incarnation of God should be worshiped. What is that description?

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ

sāṅgopāṅgāstra-pārṣadam

yajñaiḥ saṅkīrtana-prāyair

yajanti hi sumedhasaḥ

[SB 11.5.32]

Clearly Caitanya Mahāprabhu. Kṛṣṇa-varṇaṁ tviṣā akṛṣṇam. He is Kṛṣṇa. Or kṛṣṇaṁ varṇayati, iti kṛṣṇa-varṇam.

Śrīla Jīva Gosvāmī, the most authoritative ācārya of our sampradāya, he has explained like this. Kṛṣṇa-varṇam means always chanting Hare Kṛṣṇa. Kṛṣṇaṁ varṇayati, describing Kṛṣṇa, "Hare Kṛṣṇa, Hare Kṛṣṇa." This is description of Kṛṣṇa, addressing Kṛṣṇa. So therefore kṛṣṇa-varṇam, or varṇam means category. Just like brāhmaṇa-varṇa, kṣatriya-varṇa. So in that way kṛṣṇa-varṇa means He is Kṛṣṇa, in the category of Kṛṣṇa. Either you take this meaning or that meaning, kṛṣṇa-varṇam. But Kṛṣṇa is black, and He is tviṣā, by the complexion, akṛṣṇa. Akṛṣṇa means not Kṛṣṇa. Now, there are so many colors. So everything is akṛṣṇa. That color, all the colors are mixed together, it becomes black. Otherwise there are many different colors. So akṛṣṇa means different color, "not kṛṣṇa," not black. So what is the actual? That we have to refer to śāstra again, that Kṛṣṇa, in how many categories of color He appears? That is stated in the Bhāgavatam. When Kṛṣṇa was born, then Gargamuni was calculating about His horoscope, and he said to Nanda Mahārāja that "This, your child…" Idānīṁ kṛṣṇatāṁ gataḥ. Śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ. "Your child had formerly white color." White color… Sometimes some critics criticize us that "Kṛṣṇa everywhere He is black. Why in your temple white?" But it is said that śukla, śuklo raktas tathā pīta idānīṁ kṛṣṇatāṁ gataḥ: "Your son had other colors also, white and red and yellow, and now He has assumed blackish color."

So Caitanya Mahāprabhu, tviṣā akṛṣṇam. He is not blackish. Then He must be other form, śukla, rakta, or pīta. So He assumed the pīta, yellowish color. Therefore tviṣā akṛṣṇam. Tviṣā means by complexion. So kṛṣṇa-varṇam, kṛṣṇaṁ varṇayati, iti kṛṣṇa-varṇam, or kṛṣṇa iti kṛṣṇa-varṇam, and tviṣā, by complexion, akṛṣṇa, pīta, idānīṁ pīta-varṇam. Pīta-varṇa gaura, golden avatāra. And sāṅgopāṅgāstra-pārṣadam. He is always surrounded by associates, specially by Śrī Advaita, Gadādhara, Śrīvāsādi. Śrī Kṛṣṇa Caitanya, He is Kṛṣṇa, then Nityānanda, then Advaita, then Gadādhara, then Śrīvāsa, and many other devotees always followed. That is the life of Śrī Caitanya Mahāprabhu. Wherever He went, many followers chanting Hare Kṛṣṇa, plus these principal associates were with Him. Therefore sāṅgopāṅgāstra-pārṣa… And these sāṅga upāṅga were His astra. Astra, astra means weapon.

God advents for two purposes. What are the two purposes? Paritrāṇāya sādhūnām [Bg. 4.8]. Just to give relief and deliver the devotees. The devotees are always anxious to see God, so God comes down to give relief to the devotee, being present before them. Paritrāṇāya sādhūnām. Another: vināśāya ca duṣkṛtām, to annihilate the demons. So there…, for annihilating, for killing, you require weapon. Kṛṣṇa has His weapon, sudarśana-cakra. Lord Rāmacandra has His weapon, bow and arrow. What is the weapon of Śrī Caitanya Mahāprabhu? Sāṅgopāṅgāstra-pārṣadam. His associates are His weapons. This is astra. Because in the Kali-yuga they are so fallen, even they are demons, they are third-class, fourth-class demons. (laughter) So they need not be killed. They are already killed. Their mode of life, their atmosphere, they are always dead. Just like we see so many demons. So what is there to kill them? They are already killed. They have no life. So this killing process in Kali-yuga is to kill their demonic propensities. And how to kill that demonic propensities? By spreading Hare Kṛṣṇa movement. This is astra. Otherwise to kill them is not… By life, it is not difficult. One slap is sufficient. You don't require other weapon. But real Kṛṣṇa comes to kill or to give protection-because He is Absolute, it is the same thing. If He is killing some demons, He is giving him protection. He stops his demonic activities further, to implicate himself in more trouble. Therefore when Kṛṣṇa kills one demon, that means He saves him. He saves him. The Absolute, this is Absolute. Either He protects His devotee or kills the demon, the result is the same. Therefore He is called Absolute.

So in this age, Kali-yuga, to kill the demons means to stop their demonic activities by the astra, kīrtana, hari-saṅkīrtana, which is spread by His associates. Nityānanda Prabhu, Advaita Prabhu, Śrīvāsādi Gaura-bhakta-vṛnda, they are going door to door, country to country, city to city, and saving the demons from being implicated more and more in material existence. Therefore this is the astra. Astra means the killing. Real purpose… The living entity is eternal. How he can be killed? Na hanyate hanyamāne śarīre [Bg. 2.20]. So to kill means to kill his demonic nature. Otherwise how he can be killed? Ya imam… There is a verse that anyone who knows that the living entity is never killed and… A living entity does not kill anyone; neither a living entity is ever killed. One who knows this, he knows. So that is the position. So killing does not mean that killing the living entity. That is not possible. Na jāyate na mriyate vā. Killing means to kill his demonic activities. Stop. Killing means stop acting.

So sāṅgopāṅgāstra-pārṣadam. This is the description of the God, Kṛṣṇa, in this age. That is Caitanya Mahāprabhu. Kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam [SB 11.5.32]. And how to worship Him? What is the process? Yajñaiḥ saṅkīrtanaiḥ. That's all. You keep Caitanya Mahāprabhu's Deity and chant and dance-your life is successful. So easy. We are worshiping Rādhā-Kṛṣṇa. That is very difficult. But if we keep Caitanya Mahāprabhu with His associates, this Pañca-tattva, Gaura-Nitāi, Gaura-Gadādhara, or Pañca-tattva, and worship Him according to the śāstra description… The śāstra description is yajñaiḥ saṅkīrtanaiḥ. This is yajña. Life is means for performing yajña. In the Bhagavad-gītā it is said yajñārthe karma. You are very busy. Yes, you should be busy always, twenty-four hours. For what purpose? Yajñārthe, not for your sense gratification. That is devotional life. Yajñārthe karma. Karma. We are not dull matter. We have got our flexible hands and legs to work. People think that "These Kṛṣṇa conscious men, Hare Kṛṣṇa people, they are escaping." What is that, escaping? We are not escaping. We are practically taking the real activities. Paraṁ dṛṣṭvā nivartate [Bg. 9.59]. Although people see that we do not work, we do not go to the factory, we do not to the mine, we do not go to the so many, so many things, or professional. We do not become lawyer, engineer. They say that we are escaping. No. You see we are always busy, twenty-four hours busy. I am old man of eighty years; still, I am busy. I am traveling all over the world, writing book at night, talking with visitors, and so many things. You can see. So where we are escaping? We are the most responsible worker. So the… What is the difference? The difference is all people are engaged for sense gratification. We are engaged for satisfying Kṛṣṇa. But activities are there.

So when you engage yourself for satisfaction of Kṛṣṇa… Yajña means satisfaction of Kṛṣṇa, or Viṣṇu. Viṣṇur ārādhyate panthā nānyat-tat-toṣa-kāraṇam. This is called yajña. Yajña means worshiping Lord Viṣṇu. Tat-toṣa-kāraṇam, acting for His satisfaction. Toṣa means satisfaction. And in another place it is also said, ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ, svanuṣṭhitasya puṁsasya…svanuṣṭhitasya puṁsasya. Huh?

Puṣṭa-kṛṣṇa: Svanuṣṭhitasya dharmasya.

Prabhupāda: Ah. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam [SB 1.2.13]. Everyone has got different type of activities. Formerly it was divided into four: the brāhmaṇa activity, the kṣatriya activity, the vaiśya activity, and the śūdra activity. Now it has been developed at the present moment, so many. But if you again connect all of them, they will come to the same categories or divisions. Some intelligent class of men, they are working day and night about understanding the Absolute Truth or the truth. Just like the theosophists, the philosophers, the theologists, the scientists, so many brain workers, they are working to discover better way of life, how the human society should be more and more happy. So this is the work of the brāhmaṇas. But nowadays the brain is not utilized for understanding Brahman, but for understanding the ways of higher standard of life, sense gratification. Anyway, that is intelligent work. Next the administrative work. Next the productive work. And next the worker, general worker. The same brāhmaṇa, kṣatriya, vaiśya, śūdra.

So Bhagavad-gītā recommends that you work for Kṛṣṇa. If you are engineer, so you use your talent, how to construct a very wonderful temple for Kṛṣṇa. That will be success of your learning engineering. Svanuṣṭhitasya dharmasya. Anyone has got a particular talent. So how to make that talent successful? Now, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam [SB 1.2.13]. If you are very first-class engineer, you construct such an wonderful temple for Kṛṣṇa that people from all the world will come to see it. Then you are successful. So any line of education, you cannot take it, but use it for Kṛṣṇa's satisfaction. Then your education is perfect. Otherwise, śrama eva hi kevalam [SB 1.2.8], simply working uselessly and waste of time. What is this? So yajña, that is yajña. When you work for Kṛṣṇa to satisfy Kṛṣṇa, that is yajña. Yajña does not mean that simply by performing fire sacrifices and offering little ghee upon it. No, that is yajña. That is ordinary yajña. Agnihotra-yajña. But the real purpose of yajña is… The same purpose: in the fire sacrifice we offer the food grains. That means the Supreme Lord is eating through fire. So eating is satisfaction. So Kṛṣṇa is not satisfied only by eating. He has got other senses also. Kṛṣṇa is not nirākāra. And Kṛṣṇa, you satisfy any sense of Kṛṣṇa, you are successful. And you can satisfy anything through any sense. Aṅgāni yasya sakalendriya-vṛttimanti.

So this is the…, called yajña, yajña. So yajña has to be performed. Saha-yajñāḥ prajāḥ sṛṣṭvā. In the Bhagavad-gītā you will find. All the living entities were, especially the human being, the demigods… Demigods were first created. The seven ṛṣis, they created later on. Imaṁ vivasvate yogaṁ proktavān…vivasvān manave prāha [Bg. 4.1]. The sun-god was created, then from him, Manu came; from Manu, Ikṣvāku came, in this way. So all these prajās, progeny, was created for performing yajña. That is stated in the Bhagavad… So everyone is meant for performing yajña. Yajñārthe karma. Everyone should work for performing yajña. That is human life. Work very hard. You have got tendency to work from morning, six, to night ten o'clock, eleven o'clock. We see. Early in the morning the road is congested. They are going to work. But they do not know why they are working. They know, "I am working for filling up this belly." That they know. No, that is not the purpose of working. For filling up the belly the animals, the ants, the cats, dogs, birds, they are also working. And you shall also work for filling up the belly only? Then what is the value of your life? You should work for yajña. That is human life. Yajñārthe karma.

"But I don't like yajña." Then karma-bandhanaḥ, they are becoming entrapped, working under the influence of certain material modes of nature. Therefore you are infecting that material mode of nature, and according to the infection, you will develop the next body. Just like according to infection you develop the disease, so this material body is disease. That we do not understand. We are soaping this material body, keeping it fit, but we do not know that this is disease. Anyone, does anyone want to keep the disease and say, "My dear disease, please live with me forever"? (laughter) Is there any intelligent man say like that? Disease is to be cured, is to be driven away. In Hindi they say, jara ar para okhane kha na baviya ar.(?) Means "Unwanted guest and disease, you do not give him to eat, and he will go away." He will go away. So any disease, you starve for few days, two days, three days, it will go. And any unwanted guest, you don't supply him food. He will automatically go away. So disease should not be maintained. Disease should be cured.

So that curing medicine we have to take not to maintain this material body. Na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ [SB 5.5.4]. This is real intelligence. Everyone is trying to keep this body, this disease, maintaining. This time, next time, next time, next time, going on. Janma-mṛtyu-maran malam.(?) This is not your… Disease should be cured. Therefore śāstra says,

nūnaṁ pramattaḥ kurute vikarma

yad indriya-prītaya āpṛṇoti

na sādhu manye yata ātmano 'yam

asann api kleśada āsa dehaḥ

[SB 5.5.4]

People are mad, and they are doing anything mischievous, sinful. And what is the purpose? Now, just to satisfy the senses. You see? There are so many nice foodstuff-Kṛṣṇa has given-fruits, flowers, grains, milk, butter, sugar. And you can prepare hundreds and thousands of preparation out of it and offer to Kṛṣṇa and eat it very nicely. "No. We must have meat." This is vikarma. Vikarma means sinful activities. Karma, vikarma, and… Tena tyaktena bhuñjīthā [Īśo mantra 1]. God has given you so many nice foodstuff. Why should you kill an animal? Therefore Jesus Christ says, "Thou shall not kill." "Then shall I die?" No. There are so many things. You eat. Tena tyaktena, whatever is ordained by you, by God, Kṛṣṇa… The same thing is said. Kṛṣṇa should have said, "Give me…" Mamsam din mam.(?) No. He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26].

So this is yajña, to satisfy Kṛṣṇa. So if you offer Kṛṣṇa these things, what He wants, you will satisfy. Yo me bhaktyā prayacchati. Bhaktyā, with bhakti, Kṛṣṇa said. So why don't you do this? That is yajña. Everyone can perform yajña at home. Because they are eating. Who is there who is not eating? Everyone is eating. But if you prepare, within these items, patraṁ puṣpaṁ phalaṁ toyam, and prepare nice varieties of foodstuff and offer to Kṛṣṇa, that is yajña. That is yajña. And yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. If you take prasādam, Kṛṣṇa will not eat everything. He will eat, and He will leave for you also. So don't be afraid that "If I offer Kṛṣṇa, He will take away." (laughter) Kṛṣṇa is not so hungry. Even if He is hungry, He can eat the whole universe. So just satisfy Kṛṣṇa. "Sir, it is all given by You, the food grains, these fruits, flowers. It is Your gift. So You first of all taste or eat. Then I shall eat." Kṛṣṇa is very satisfied. So we want Kṛṣṇa's satisfaction. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam [SB 1.2.13]. You have cooked very nicely, and if Kṛṣṇa says, "Yes, it is very nice," then your cooking is perfection. Saṁsiddhir hari-toṣaṇam [SB 1.2.13].

So do anything. If Kṛṣṇa is satisfied, that is yajña. That is yajña. And one should live for that purpose. Yajñārthe karmaṇo 'nyatra loko 'yam. Work very hard, but yajñārthe. And if you work so hard like ass and cats and dog simply for satisfying your tongue or belly or the genital, a straight line, then you are going to hell. Yajñārthe karmaṇaḥ anyatra karma-bandhanaḥ. Then you are becoming bound up by the laws of nature. If you eat and sleep and act like dog, then become dog next life. And if you act like god, then you'll get god, very easy thing. So whatever you like, you can do. But the śāstra gives you direction, yajñārthe. "Act, work, work hard for pleasing the Supreme Lord." Yajñārthe. Otherwise you will be bound up in the cycle of birth and death. Don't do it.

So this Kṛṣṇa consciousness movement is teaching this education, that perform… You cannot escape it. You cannot say that "You are interested. You can do. We are not interested." If you are not interested, then you are living a very risky life because you have to change your body. Dehāntaram. You can see. There are examples of so many types of body. Now, suppose if you live at the risk of your life and next life you become a tree, stand up for five thousand years in the snow, scorching heat, scorching, blasting and so many disturbances, and you cannot move an inch, and people may cut down you, your leaves, your trunk, or you, they are cutting so many… What is that life? And if you think, "No, I am living for five thousand years," what is the use of living such five thousand years? No. Don't risk life. Karma-bandhanaḥ. If you don't perform yajña, if you don't try to satisfy the Supreme Lord… Just like if you don't try to satisfy the government, then it is your risky life. You cannot say that "I am living very happily." Because you are cheating government or do not following the laws of the government, that is very risky life. Similarly, if you do not perform yajña, you cannot avoid it. Saha-yajñāḥ prajāḥ sṛṣṭvā. You are, you have got this human form of life for performing yajña.

So in this age, in Kali-yuga, it is very difficult to perform other yajña. Therefore Caitanya Mahāprabhu, Kṛṣṇa, has appeared to accept your yajña, to deliver you, and the yajña process is very easy: yajñaiḥ saṅkīrtanaiḥ. That's all. Simply perform. Wherever you live, at home or outside home, just keep a picture of Śrī Caitanya Mahāprabhu and chant Hare Kṛṣṇa mantra before Him. Then your life will be successful.

Thank you very much. (end)

751028BG.NAI

Bhagavad-gītā 7.2

Nairobi, October 28, 1975

Prabhupāda:

jñānaṁ te 'haṁ sa-vijñānam

idaṁ vakṣyāmy aśeṣataḥ

yaj jñātvā neha bhūyo 'nyaj

jñātavyam avaśiṣyate

[Bg. 7.2]

Jñānam, knowledge. Kṛṣṇa says to Arjuna that "I am giving you perfect knowledge." This is our process. We receive knowledge from the perfect person. There is no use getting knowledge from imperfect person. That is useless waste of time. And who is perfect person? Who does not commit any mistake, who is never illusioned, whose senses are not imperfect, and who is not a cheater. These are the qualification. (aside:) The children… These are the symptoms of perfect person. First thing is he does not commit mistake. Throughout the whole world you study big, big men. They committed mistake. Hitler committed mistake. Gandhi committed mistake. Churchill committed mistake. Because "To err is human," however big you may be, you cannot avoid mistakes because you are not liberated.

So these are the signs of becoming perfect man, that he does not commit mistake, neither he is illusioned. Illusion means to accept something as something. That is illusion. Just like we are accepting this body as myself. If you ask me, "What you are?" "I am Indian. I am brāhmaṇa. I am this. I am that." So what are these? These are all bodily concept of life. This is illusion. Illusion means I am not this body. You have got experience when a man dies, his relatives and children cry, "My father is gone." But actually the father, the sons who knew the body of the father as the father, that was illusion. Now, after death he is coming to understand that "My father is gone." Why? Your father is lyi… It is lying there-the same hand, legs, heads, coat, pant-everything is lying there. Why do you say that your father has gone away? That means the real father he has never seen. He has seen the illusion of his father. This is called illusion. Is there any doubt? I am seeing you. What I am seeing, you? I am seeing your body, your shirt, coat, pant. That's all. But as Kṛṣṇa said, that dehino 'smin yathā dehe [Bg. 2.13], within this body the real person is there, just like within the shirt and coat the real person is there, so but the real person we never see. We see the shirt, coat, pant, and we take the shirt, coat, pant as this man. This is called illusion, to accept something for something else. The son did not know who is father. He is going on, calling the shirt, coat, pant of the father as "father." This is called illusion. To commit mistake and to become illusioned, and even if we try to become perfect, our senses are imperfect.

Just like we are very much proud of our eyes. Somebody, they say, "Can you show me God?" Now, how you will see? "Now, with my eyes." But your eyes are imperfect. That he will not admit. He forgets that "So long the light is there, I can see. My pride for possessing the eyes is valid so long the light is there. As soon as there is no light, in spite of possessing the eyes, I cannot see." So you can see under certain condition. If there is sunlight, then you can see. If there is no sunlight you cannot see. So what is the value of your seeing? Imperfect eyes.

So similarly, our eyes are imperfect, our all senses are imperfect. We gather knowledge by the sense, five knowledge-gathering senses and five working senses and mind. So if the senses are imperfect, then how can I gather real knowledge? And without getting real knowledge, if I preach, that is cheating. If you have no knowledge, then… Just like so many scientists, philosophers, they are cheating. Actually they have no knowledge that life cannot be produced by chemical combination; still, they are cheating people throughout the whole world that life can be produced by chemical combination. And this cheating is accepted. So there are so many other things. They are claiming they have gone to moon planet, this, that. But according to śāstra, they are all cheaters. All cheaters. They cannot go. It is not so easy thing. Just like to enter your African city, African country, there are so many rules and regulations, immigration. And you want to go to the Candraloka without any restriction. Just see. Candraloka is the planet of the demigods. There the people live for ten thousands of years, they are so advanced. Their comforts are many thousands better than this standard of comfort. And you want to go there without any passport and without any visa. From common sense, can you enter anyone's country simply because you have got aeroplane? But these things are going on.

So to accept knowledge from these rascals who commit mistake, who are illusioned, who are cheater, whose senses are imperfect, is useless waste of time. This is the shastric injunction. We should receive knowledge from the perfect. So in all respect, who can become the perfect than Kṛṣṇa? Kṛṣṇa is accepted by Vedavyāsa, by Nārada, by Arjuna, big, big stalwart scholars and personalities, that He is the Supreme Personality of Godhead. Just like this Bhagavad-gītā. This Bhagavad-gītā is recorded by Vyāsadeva. The talks were between Kṛṣṇa and Arjuna, and it was recorded by Vyāsadeva's disciple, Sañjaya. And Vyāsadeva, while writing Mahābhārata, he put this dialogue within the Mahābhārata. So why Vyāsadeva put this conversation between Kṛṣṇa and Arjuna in his authoritative book Mahābhārata? Mahābhārata means "greater India." Bhārata means Bhāratavarṣa. This planet was being called Bhāratavarṣa. So Mahābhārata, the history of the whole planet. So Vyāsadeva giving the history. Mahābhārata is also Vedic literature. Mahābhārata, Rāmāyaṇa, the eighteen Purāṇas, Vedānta-sūtra, four Vedas, and then Upaniṣad, they're all Vedic literature. So Mahābhārata is authorized Vedic literature. And within the Mahābhārata this Bhagavad-gītā is there. Therefore it is Vedic literature. So unless it is authorized perfect knowledge, why Vyāsadeva should put in his Mahābhārata? Therefore it is perfect knowledge. Because it is spoken by the most perfect personality, Kṛṣṇa, there is no question of mistake, there is no question of illusion.

You can attain this also, state of life, liberated life. We have heard so many times, "liberation," or "mukti." Mukti means one who has no defects as mentioned. That is mukti. Mukti does not mean one thinks himself that "I have become Bhagavān. I have become now…" Vimukta-māninaḥ. They have been called as rascals, wrongly thinking that they are vimukta. Vimukta-mānī. Ye 'nye 'ravindākṣa vimukta-māninaḥ. There are so many rascals, they are thinking that they have become mukta, liberated Nārāyaṇas. They're thinking like that. Ye 'nye 'ravindākṣa vimukta-māninaḥ. So why they are…? Now, if they have become liberated, so advanced, and feeling that they have become Nārāyaṇa, so what is the objection? The objection is ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvāt [SB 10.2.32]. They do not know what is Nārāyaṇa, these rascals. Śaṅkarācārya admits, nārāyaṇaḥ paraḥ avyaktāt: "Nārāyaṇa is not a being within this material world." That is Nārāyaṇa. And they have become Nārāyaṇa, namo nārāyaṇāya. Nārāyaṇa is so cheap thing? Therefore śāstra says, ye 'nye 'ravindākṣa vimukta-māninaḥ. These rascals, they are thinking they have become Nārāyaṇa, but they do not know what is Nārāyaṇa. Ye 'nye 'ravindākṣa vimukta-māninaḥ. Why they do not under…? Tvayy asta-bhāvāt. They never tried to understand what is really God. They thought, "God is very cheap thing. Everyone can become God." So therefore they have become vimukta-māninaḥ.

Real mukti is described in the Bhāgavata. Mukti means muktir hitvānyathā rūpam. Muktir hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ. When one is cured of his madness and he is situated in healthy state, that is called mukti. So here in this material world everyone is mad. Somebody is thinking, "I am king." Somebody is thinking, "I am minister." Somebody is thinking, "I am president," "I am this," "I am Nārāyaṇa," so on, so on, so on, all madmen, all madmen, because it will be finished. His so-called conception of becoming this and that will be finished within few years. But he is eternal. He is thinking the temporary situation of becoming an American, Indian, or minister, or president, or this or that, how long it will stay? It will stay, say, ten or fifteen or fifty or hundred years. That's all. But he is not for hundred years. He-nityaḥ śāśvato 'yaṁ na hanyate hanyamāne śarīre [Bg. 2.20]. But the rascal does not know. He is thinking, "By chance, I have become minister or president or this or that. For some years this is my position." Dehātma-buddhiḥ. So that is the difference between mukti, mukta and bandha, bondage and liberation.

So liberation means to be situated in his own real position. That is called li… So what is our position? If we become little sober, if we become little sober, then we can understand what is my position. So that is called meditation, or dhīra. Dhīras tatra na muhyati [Bg. 2.13]. (aside:) What is that? Closing?

Brahmānanda: The people are coming in and out of the door here. If we close the door, then…

Prabhupāda: Out of the door?

Brahmānanda: The front door is just here.

Prabhupāda: No, no. You can keep it open. Come here. There is so much place. Let them go. But children may not go. So just try to understand that I am thinking, "I am such big man," "I am minister," "I am president," "I am this," "I am Nārāyaṇa," up to the last stage, "I am Nārāyaṇa." But if we soberly think that "If I am Nārāyaṇa, then I must be the controller. I must be controller (of) everything, but why I am controlled by the toothache? As soon as there is some pain in the tooth, I voluntarily go to a dentist to be controlled by him. Then how I become Nārāyaṇa?" In this way, if one studies his life, whole, that, he'll find it that he's fully controlled by something more, fully controlled. And that control is of the material nature. Who can say that he is not controlled by the material nature? That is not possible. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. Material nature will oblige you. You are very nice, good-looking young man. Material nature will not allow you to remain as very good-looking young man. You must become old man. Your teeth must fall down. Your hairs must grow gray and you'll look ugly. Why? But he does not think. This is called ignorance, ajñāna.

Therefore Kṛṣṇa says, jñānaṁ te 'haṁ sa-vijñānam: [Bg. 7.2] "I'll speak to you about jñāna." Everyone is in ajñāna and falsely thinking that he is some very important person. This is ajñāna. Real jñāna, as will be explained here, is to receive from Kṛṣṇa. So Kṛṣṇa is giving knowledge in the Bhagavad-gītā. He'll speak in later chapters that "The real jñāna is to surrender unto Me." This is real jñāna. Kṛṣṇa will say in the Eighth Chapter, bahūnāṁ janmanām ante jñānavān māṁ prapadyate: [Bg. 7.19] "After many, many births…" So today I may be minister, and tomorrow, after death, I may become a dog. But that is not in my control. You cannot say that "I am minister. I am this. I am that. I am high-court judge or very important man. So I am ordering material nature. Although I shall die, next life I shall become again high-court judge or Nārāyaṇa, something." No. That is not possible. You are fully under control. You have given a license to enjoy or suffer in this body, and in this body, as soon as it is finished, karmaṇā daiva-netreṇa jantur… [SB 3.31.1], and then you get another body.

So this jñāna, even this jñāna, the change of body is not there. Throughout the whole world, big, big professor, big, big educationist, they do not believe in the next birth. 99.9 percent, they do not. But this is a fact. There is. Tathā dehāntara-prāptiḥ. Kṛṣṇa says. And we understand this also. Kṛṣṇa gives this example: dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā [Bg. 2.13]. This child is becoming kumāra; a kumāra is becoming boy; boy is becoming young man; young man is becoming old man. So these changes are going on; still, he does not know that "After this old body is finished, I shall have to accept another body." So this is ignorance. Therefore we have to take knowledge from the most perfect Personality of Godhead, Kṛṣṇa. This is real knowledge.

So jñānaṁ te ahaṁ sa-vijñānam. Sa-vijñānam means with practical application. As there is theoretical knowledge and practical knowledge in scientific advancement, so simply theoretical knowledge will not help me. Theoretically I may know that I am not this body, but practically it must be known. If not, if I am not this body, then I am soul. Then I am working here in this world only for my body. What I am doing about my soul? That is knowledge. Suppose I have got this coat and pant and hat. If he simply tries, dry clean the coat and do not put any food in the stomach, how long this civilization will go on? Starving. So the whole world is in disturbed condition because there is no spiritual food, only material cleansing the shirt and coat. That is going on. Like cats and dogs, they are interested with the body.

So sa-vijñānam… Actually we must know what we are and what is my real business. That is stated in the Bhagavad-gītā. You should carefully note it that when I understand that I am not this material body, ahaṁ brahmāsmi, I am spirit soul, I am Brahman… Kṛṣṇa is Parabrahman, and we are Kṛṣṇa's part and parcel. We are also Brahman. Not that by knowledge I become Brahman. I am already Brahman. By ignorance I am thinking not Brahman. Ahaṁ brahmāsmi, "I am spirit soul; I am spirit." That is my actual position. And when you understand your actual position and act accordingly, that is called mukti. Muktir hitvānyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ. When you understand that we are not this body… We are working whole day and night like cats and dogs, the hogs. The hog is also working day and night. Hog, what is his business? "Where is stool?" That's all. "Where is stool? Where is stool?" And as soon as he gets stool, he eats it, become fatty because stool contains all the vitamins. That is the essence of all good food that you take, and the essence is rejected. But it is scientifically true. Perhaps doctor will admit. Stool contains all hydrophosphates. Is it not? Then who is going to eat stool? Hydrophosphates is very good for brain, but now eat. Therefore these hogs very easily become fat. You see? So does it mean that we shall work very hard where to find out where is stool and then become fat and somebody will eat me? This is not civilization. Civilization is that you must know what is your real position and act accordingly, and then you become liberated. Sva-rūpeṇa vyavasthitiḥ. That is perfection of your life. Don't be misled by the bodily concept of life. That is condemned. The whole Vedic civilization is based on this point.

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Anyone who is acting on the bodily concept of life, sa eva go-kharaḥ [SB 10.84.13], they are no better than the cats and dogs. That is going on all over the world. "I am Indian," "I am American," "I am African," "I am this"-bodily, all bodily. "I am Hindu," "I am Muslim," "I am Christian," "I am black," "I am white," "I am fat," "I am thin." That's all.

So that jñānam, theoretical, and vijñānam, sa-vijñānaṁ vakṣyāmi, Kṛṣṇa will teach, "Take this jñānam." The most perfect personality. So this is our business. But do we…? We don't care for Kṛṣṇa. We do not know Kṛṣṇa and what to speak of taking knowledge from Him. The knowledge is there, but we are so fool that we do not take knowledge from Bhagavad-gītā. We manufacture our own knowledge. This is called māyā. Māyā is so strong that she'll not allow to take real knowledge from the real person, but we shall read volumes of books who are defective with their four kinds of imperfectness, namely they commit mistake, they are illusioned, they are cheater and their senses are imperfect.

So this is the first business, that "Where we shall take knowledge?" Tad-vijñānārtham. Vedic lesson is that tad-vijñānārthaṁ gurum eva abhigacchet: "You should go to guru." Just like Arjuna has accepted Kṛṣṇa as guru. When Arjuna was puzzled, he surrendered to Kṛṣṇa. Śiṣyas te 'haṁ śādhi māṁ prapannam: [Bg. 2.7] "I am kṣatriya. It is my duty to fight, but I am declining. Although You are requesting me to fight, still I am declining. So I am puzzled. Anyway, I can understand You can drive away my, this puzzling position. Therefore I am becoming Your śiṣya." Śiṣyas te 'ham. "I become Your disciple. I am not going to argue with You on equal footing." Śiṣya means he is always subordinate. Whatever the guru will say, he will accept. That is the guru and śiṣya. So Kṛṣṇa became guru and Arjuna became a śiṣya, disciple, not friend. Of course, he knew what is Kṛṣṇa. So śiṣyas te 'haṁ śādhi māṁ prapannam. So similarly, we have to find out guru for perfect instruction. That is the only way. Otherwise we shall keep ourself in ignorance, in mistake, in illusion, in imperfectness and so many other things.

So this is the injunction of the Vedas, that "If you want real knowledge, you must go to guru." "Now, there are so many gurus. So whom shall I…? Where shall I go?" No. You shall go to a guru-samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham [MU 1.2.12]. You shall go to a guru who is brahma-niṣṭham, a great devotee. He is guru, not a so-called guru, gold-making guru. (laughter) Then another cheater. You see? So the Vedic injunction is brahma-niṣṭham. That is guru, one who has full knowledge in Brahman. Athāto brahma jijñāsā. So here also in the Bhagavad-gītā you'll find who is guru. Tattva-darśinaḥ. Tad-vijñāna… Tattva-darśinaḥ, one who has seen the truth. Never says this magic player, no. Tattva-darśinaḥ. This is the greatest magic, brahma-niṣṭham. That is the greatest magic, how to become fixed up in Brahman. That is called brahma-bhūtaḥ prasannātmā [Bg. 18.54]. As soon as you become brahma-niṣṭham, fixed up in Brahman, then all your miserable condition finished. Prasannātmā. That is the sign. Everyone is trying to be very happy. So that you can be by brahma-niṣṭham, by understanding that you are Brahman.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

These are the preliminary stages to enter into the kingdom of devotional… Mad-bhaktiṁ labhate parām. After being… After going through this process-brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu [Bg. 18.54], then you come to the transcendental platform, and that is business of brahma-bhūtaḥ stage.

So jñānam means to understand oneself and practically, samānaṁ vijñānam, sa-vijñānam, with vijñāna, practical application, idaṁ vakṣyāmi and Kṛṣṇa is saying. He is not ordinary human being. As soon as we think of Kṛṣṇa as ordinary human being we become more rascal. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: [Bg. 9.11] "Because I am speaking this Bhagavad-gītā, the ultimate knowledge, these rascals sometimes think of Me as I am ordinary human being." And therefore they interpret in their own way, "What Kṛṣṇa has said, the meaning is like this," as if Kṛṣṇa left the whole book to be interpreted by another rascal. No. You cannot interpret. Therefore we are presenting Bhagavad-gītā as it is, without any interpretation. So if we take Bhagavad-gītā as it is-and everything is there clear-don't interpret like fools and rascals, then you'll get real knowledge. Jñānam. Jñānaṁ te 'haṁ sa-vijñānam [Bg. 7.2]. Practical. Vakṣyāmy aśeṣataḥ. So we must have understood that… This is another meaning, that tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12].

So Kṛṣṇa is showing practically by accepting His friend, very dear friend, as His disciple. That means he is showing who is guru. Guru is Kṛṣṇa and one who understands Kṛṣṇa. That is guru. Don't accept these rascals and fools as guru, who denies Kṛṣṇa. He is not guru. He is cheater. Kṛṣṇa is showing, and Arjuna is accepting, śiṣyas te 'ham [Bg. 2.7], "I become your śiṣya." That means Kṛṣṇa is the original guru. And one who speaks on behalf of Kṛṣṇa, he is guru. That is guru. This is the test: whether he is aware of Kṛṣṇa. Then he is guru. Otherwise he's not guru. First of all you understand that. So that is mahātmā. Kṛṣṇa has said, sa mahātmā sudurlabhaḥ. That is mahātmā. Who mahātmā?

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ

[Bg. 7.19]

"After many, many births of cats and dogs and trees and this and that," so many, eight million, "when one comes to this knowledge," vāsudevaḥ sarvam iti [Bg. 7.19], "Kṛṣṇa is everything," sa mahātmā sudurlabhaḥ, "he is guru."

So guru means… Vedic injunction is you must go to a guru. Now, it may be difficult, who is guru. That is also Kṛṣṇa showing a…, "I am guru." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is no more any better person than Me." And He has proved it. He has proved it. Kṛṣṇa, so long He was on this platform, on this earthly planet, He proved that He was the greatest personality, greatest persons… Read history and you will see. He proved Himself from His childhood. When He was three months… He is neither old nor… But He was playing just like human child on the lap of mother Yaśodā. The Pūtanā came to kill Him. So that child… You will read all this from Bhāgavatam, how He killed that big Pūtanā, when He was seven years old how He lifted Govardhana Hill. So although He was playing just like ordinary human child, human boy or hu…, but sometimes He was showing His almightiness. That is Kṛṣṇa. That is God.

So jñānaṁ te 'haṁ sa-vijñānam idaṁ vakṣyāmy aśeṣataḥ, and yaj jñātvā [Bg. 7.2]. If you try to understand Kṛṣṇa or knowledge from Kṛṣṇa, yaj jñātvā… Yaj jñātvā neha. Na iha: "in this material." Yaj jñātvā neha bhūyo 'nyaj: "You will have nothing to learn." Because he understands, vāsudevaḥ sarvam idam: "Everything is Vāsudeva." So Vāsudeva will give him all knowledge about science, about politics, about philosophy, about astrology, astronomy. Everything will come out. You haven't got to go to some other expert in some particular type of knowledge. But if a devotee, Kṛṣṇa devotee… He knows everything, all department of knowledge. Just like we are challenging that "You cannot make any life by combination of chemicals." Why? Because we know from Kṛṣṇa what is what. Therefore we can challenge. We are not fools. We are challenging that "If you can prepare one egg only…" It is very easy. You can take any egg and analyze what are the chemicals. Then bring that chemical, put together and give it to the incubator and produce a chicken. Then I shall know that chemical combination can produce life. Eh? What is your opinion, doctor?

Doctor: They are trying…

Prabhupāda: Huh? Is there any chemist here?

Doctor: A Mr. Feli was here.(?)

Prabhupāda: They're simply cheating. Simply cheating. It is not possible. But we know that life cannot be produced by any chemical combination because we understand from Bhagavad-gītā that mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. The jīva, the living entities, is part and parcel of Kṛṣṇa. So how it can be prepared by chemical composition? It is not possible. There are so many things. So therefore Kṛṣṇa says that "If you study knowledge which I am giving to you," yaj jñātvā, "perfectly, then," na iha bhūyaḥ anyaj jñānam, anya, "other department of knowledge will be manifest automatically. You'll know everything." This is the secret. Yaj jñātvā neha bhūyo 'nyaj jñātavyam avaśiṣyate. You haven't got to learn departmentally anything else. Just see. This is the benefit. This is the benefit of Kṛṣṇa consciousness, that you haven't got to work hard to understand other department of knowledge. You simply try to take this knowledge and you'll be perfect. This is Kṛṣṇa consciousness.

Thank you very much.

Devotees: Jaya. Jaya gurudeva!

Brahmānanda: Are there any questions?

Indian woman: (Hindi)

Prabhupāda: (Hindi) śiṣyas te 'haṁ śādhi māṁ prapannam [Bg. 2.7]. "I have surrendered to You. You give me knowledge." That's all.

Indian man: When did you become the spiritual leader of Kṛṣṇa consciousness?

Prabhupāda: What is that?

Brahmānanda: He's asking when did you become the spiritual leader of Kṛṣṇa consciousness?

Prabhupāda: When my Guru Mahārāja ordered me. This is the guru-paramparā.

Indian: Did it…

Prabhupāda: Try to understand. Don't go very speedily. A guru can become guru when he's ordered by his guru. That's all. Otherwise nobody can become guru.

Indian woman 2: (Hindi)

Prabhupāda: (Hindi) Śādhi māṁ prapannam. "I am surrendered to You. Whatever You say, I shall carry out." That's all.

Indian man: When did he tell you to…?

Prabhupāda: What is the business, when did he tell me? And why shall I disclose to you? It is so very insignificant thing that I have to explain to you?

Indian man: No, I am just curious when…

Prabhupāda: You should be curious within your limit. You should know that one can become guru when he is ordered by his guru, this much.

Jñāna: Śrīla Prabhupāda, if we think about our spiritual master, is that as good as thinking about Kṛṣṇa?

Prabhupāda: Hm?

Brahmānanda: If we think about our spiritual master, is that as good as thinking of Kṛṣṇa?

Prabhupāda: Yes, because it is said, yasya prasādād bhagavat-prasādaḥ: ** "If you can please your guru, then you please Kṛṣṇa." So if you make always this plan, "How to please my guru," then you'll please Kṛṣṇa. What is that?

Devotee: Śrīla Prabhupāda, it is said in the Bhagavad-gītā that if one thinks at the time of death, if he thinks of Kṛṣṇa, he goes to Kṛṣṇa. What if one thinks of his spiritual master?

Prabhupāda: He will go to Kṛṣṇa, because spiritual master is also going to Kṛṣṇa. (laughter) Now these questions should be on the subject matter which we have discussed. Don't bring outside question. Then there…, it will be no end. This is not the process. When we invite question-on the subject matter which we have spoken. Anyway, any other question?

Indian man (2): Śrīla Prabhupāda, in Back to Godhead, on page five, it is said that Śrī Vallabhācāryajī, a devotee to Śrī Caitanya Mahāprabhu, wrote commentary on Śrīmad-Bhāgavata, and Śrī Caitanya Mahāprabhu rejected his commentary, and then He said that He is not prepared to listen to his commentary, and he gives certain other comments.

Prabhupāda: Not certain other comment. The Vallabhācārya, he brought his Subodhinī-ṭīkā, and he was great admirer of Caitanya Mahāprabhu, and he said that "I have written one commentary which is far better than the comments given by Śrīdhara Svāmī." So that was disapproved by Caitanya Mahāprabhu. If you disapprove previous ācārya or if you become more intelligent than previous ācārya, then you are not ācārya. This is… This was Caitanya Mahāprabhu's… He disapproved. Our process is evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. We cannot disregard. Śrīdhara is the original commentator of Bhāgavata. If you say that "I am better than Śrīdhara Svāmī," then you immediately become rejected. If I say… Just like there are some people, they create some avatāra, and they say, "This avatāra is better than Kṛṣṇa"-immediately rejected. Immediately. He must know his value. This was… Caitanya Mahāprabhu said svāmī, Śrīdhara Svāmī, so he also sarcastically remarked, svāmī nā māne yei jana veśyāra bhitare tāre kariye gaṇana. Svāmī means husband also. So if some woman says that "I don't care for my husband," Caitanya Mahāprabhu, "Then he's a prostitute. She is a prostitute." This is Caitanya Mahāprabhu. You cannot disregard svāmī. Not that… They were very friendly, so you can take it as friendly, jokingly, that "You are so proud that you are disregarding Śrīdhara Svāmī. Then you are no better than prostitute."

Indian man (3): (indistinct)

Prabhupāda: What is that? He is talking too much. Hm?

Brahmānanda: He says that from the Vedas we know that Kṛṣṇa is unlimited, especially when He was performing His rāsa-līlā with the gopīs. So if Kṛṣṇa is unlimited, why did he not…?

Indian man (3): …manifest Himself all over the world so that all living entities would have equal chance to go back home?

Brahmānanda: Why did He not manifest Himself all over the world so that all living entities could have equal chance…?

Prabhupāda: Yes, He manifested all over the world, but you have no eyes to see Him. That is your defect. Kṛṣṇa is present everywhere. But just like sun is present in the sky. Why don't you see now? Huh? Answer this. Do you think the sun is not in the sky? Do you think that sun is not there? So go on the roof and see the sun. (laughter) Why you prove yourself a rascal, that "No, no, there is no sun"? Will it be accepted by learned men? Because you cannot see the sun, there is no sun? Will it be accepted by any learned scholar? At night you cannot see the sun, so if you say to any learned man, any, who knows things, "No, no, there is no sun," so will he accept that? He will say that "Sun is there. You rascal, you cannot see." That's all. "You just get out of your rascaldom. Then you'll see." Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ [Bg. 7.25], Kṛṣṇa said. He is not exposed to the rascals, but one who knows, he is seeing.

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa…

[Bs. 5.38]

The devotees always see Kṛṣṇa. For him, He is always present. And for the rascals, He cannot be seen. That is the difference. So you have to become nonrascal; then you will see. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. In everyone's core of the heart Kṛṣṇa is present. But do you know that? Can you see? Can you talk with Him? He is within your heart, He is present. But He talks with whom? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, dadāmi buddhi-yogaṁ tam [Bg. 10.10]. He talks with the devotee who is twenty-four hours engaged in His service. These are stated in the Bhagavad-gītā. Don't you read Bhagavad-gītā? So everything requires qualification. So this Kṛṣṇa consciousness movement means we are trying to make the people qualified to see Kṛṣṇa. Without being qualified, how can you see? That requires qualification.

Indian man (4): Swamiji, the Lord Kṛṣṇa is showing viśva-svarūpa.

Prabhupāda: Yes.

Indian man (4): So can you show me something about that viśva-svarūpa?

Prabhupāda: You ask me? So am I Kṛṣṇa? (laughter) Why you are asking foolishly? That means you do not know Kṛṣṇa. You are thinking me as Kṛṣṇa. That you are foolish man.

Indian man (4): No, I am not calling you are Kṛṣṇa.

Prabhupāda: Then why you are asking to show viśva-rūpa?

Indian man (4): Viśva-svarūpa because Kṛṣṇa…

Prabhupāda: Viśva-svarūpa will be shown by Kṛṣṇa, not by not me. I am not Kṛṣṇa.

Indian man (4): No, I am not saying you are Kṛṣṇa. But you have said you are something about the…

Prabhupāda: I am Kṛṣṇa's servant. What Kṛṣṇa says, I am carrying. That's all. That is my position. I am peon. When the peon delivers one thousand rupees or shillings to you, it is not his money. The money is paid by somebody, but I honestly deliver to you. That's all.

Indian man (4): But Kṛṣṇa has not given you power as guru?

Prabhupāda: Yes, yes.

Indian man (4): So you can show?

Prabhupāda: So I am not so powerful that I can show the viśva-rūpa. He has given me this power, that "You go and speak to the foolish rascals that I am Bhagavān," (laughter) that much power. Yes. That is my power. I can say to you that "Kṛṣṇa is Bhagavān." That's all. I never become equal to Kṛṣṇa.

Indian man (5): Śrīla Prabhupāda, why do most people in this Kali-yuga worship Lord Śiva instead of worshiping Lord Kṛṣṇa? Because Kṛṣṇa known as God…

Prabhupāda: Because they can get immediate money from Śiva. That is the reason. Lord Śiva is the proprietor or the supreme person within this material world, and he is āśutoṣa, very easily pleased. Therefore materialistic person go to him for some material benefit, and he gives. That's all.

Indian man (6): But Lord Śiva is the greatest Vaiṣṇava.

Prabhupāda: Yes, everyone is Vaiṣṇava. He is the greatest Vaiṣṇava. Vaiṣṇavānāṁ yathā śambhuḥ. Unless he is Vaiṣṇava, how he gets this power? The power comes from the original person. Mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. So unless one is Vaiṣṇava, he has no power. All right.

Indian man (2): Śrīla Prabhupāda…

Prabhupāda: You have questioned once, not twice.

Jñāna: Śrīla Prabhupāda…

Prabhupāda: You have already done question.

Indian man (2): Śrīla Prabhupāda…

Prabhupāda: You have also, done. Don't take all the time. Let others say.

Indian man (7): Yes. At the time of Caitanya Mahāprabhu was accepting sannyāsa order, He refused to take the name of…, He was being given by his guru, and He accepted to keep Kṛṣṇa Caitanya as His name, which was a brahmacārī name. Why was that so?

Prabhupāda: Hm ? What is that?

Brahmānanda: When Caitanya Mahāprabhu took sannyāsa, His guru offered Him one name, but He refused and preferred to keep the name Kṛṣṇa Caitanya which is a brahmacārī name. Why was this?

Prabhupāda: Because he took sannyāsa from a Māyāvādī sannyāsī, and Māyāvādī sannyāsīs, they think of themselves that they have become Nārāyaṇa. But Caitanya Mahāprabhu refused to accept that theory, that He is Nārāyaṇa. He preferred to remain a brahmacārī than to become a false sannyāsī and claim to become Nārāyaṇa.

Devotees: Jaya.

Prabhupāda: Yes?

Indian man (8): Prabhupāda, when we do our chanting, the chanting beads contain 108 beads. Why is this, and why do we chant sixteen rounds?

Prabhupāda: Not sixteen rounds. You can chant unlimitedly.

Indian man (8): No, minimum

Prabhupāda: Minimum because they cannot chant more than that, therefore minimum. Otherwise kīrtanīyaḥ sadā hariḥ [Cc. Ādi 17.31]. So you must have a fixed amount of kīrtana. That is called tapasya, that "We must finish at least this much, if not more." Saṅkhyā-pūrvaka-nāma-gāna-natibhiḥ. Saṅkhyā-pūrvaka. By numerical strength one should chant. That is called vow. This is the idea. So these Europeans, Americans, they cannot imitate Haridāsa Ṭhākura, who was chanting 300,000 times. So we do not advise to imitate. Really do something. One name is sufficient. If you can chant one name only, that is sufficient. But that is not possible. So to understand the value of name at least we must have some numerical strength. All the Gosvāmīs used to do that. We follow their footprints. Thank you. Now chant Hare Kṛṣṇa.

Devotees: All glories to Śrīla Prabhupāda. (end)

680603BG.MON

Bhagavad-gītā 7.3

Montreal, June 3, 1968

Prabhupāda: That Mr What is his name?

Janārdana: Paramhamsa? (?)

Prabhupāda: Yes.

Janārdana: I guess he's not here this evening.

Prabhupāda: Oh. So, I forgot to bring my watch. What is the time now? So classes end? From seven to…?

Janārdana: Seven to nine.

Prabhupāda: Seven to nine.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin vetti māṁ tattvataḥ

[Bg. 7.3]

Kṛṣṇa consciousness is a science which is not for all. It is for all; it is very easy and sublime; but at the same time, the spell and strength of māyā is so strong that she does not allow to accept this very easy, at the same time sublime, spiritual process. Therefore Kṛṣṇa says in the Bhagavad-gītā that out of many hundreds of thousands or millions of people, somebody is interested in spiritual realization. Manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Out of many hundreds of thousands people, one is interested. This is not only in this age, but in the material world, that is the disease. Nobody is interested in spiritual realization. That is material disease. And yatatām api siddhānām [Bg. 7.3]. And amongst persons who are trying to get perfection in spiritual realization or have actually understood spiritual identity, out of them many, out of many such, I mean to say, elevated, wise men, somebody may know what is Kṛṣṇa. But Kṛṣṇa is so kind that He wants to make Himself known to everyone. That is His mercy. Kṛṣṇa is more anxious to accept us than we are anxious to accept Kṛṣṇa. Therefore Kṛṣṇa comes in His person as the Supreme Personality of Godhead, Kṛṣṇa. Sometimes He sends His representative, sometimes He sends His son, bona fide devotee, and sometimes He comes as a devotee Himself to canvass, "Please come to Me. Please come to Me." Kṛṣṇa is so kind. You see?

So in the Bhagavad-gītā we find that Kṛṣṇa Himself came and canvassed through Arjuna that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "My dear Arjuna…" Not only Arjuna. Arjuna is representative of the living entities. So He is appealing to all living entities, especially all human beings anywhere and everywhere, that "You just surrender unto Me, come unto Me, and then I shall get you relieved from all sinful reaction of your life." Ahaṁ tvaṁ sarva-pāpebhyo mokṣayiṣyāmi. Now, just see Arjuna. He's Kṛṣṇa's personal friend. He's always with Kṛṣṇa. He's eternal associate. He's talking with Kṛṣṇa. Just imagine his position. Still, Kṛṣṇa says, ahaṁ tvāṁ sarva-pāpebhyo: "I shall get you relieved from all sinful reaction." This means that a person like Arjuna, who can talk face to face with Kṛṣṇa, is supposed to have sinful activities of life. Otherwise why Kṛṣṇa says, ahaṁ tvāṁ sarva-pāpebhyo: "I shall get you relieved from all sinful reaction"?

That means even Arjuna was subjected to sinful activities. This world is so made that even if we do not want to be sinful, the circumstances is so made that we'll be obliged to commit sins. It is such a place. Therefore in Śrīmad-Bhāgavatam it is stated that this place is padaṁ padaṁ yad vipadām. This material world is full of danger in every step. There is a very nice verse:

samāśritā ye pada-pallava-plavaṁ

mahat-padaṁ puṇya-yaśo murāreḥ

bhavāmbudhir vatsa-padaṁ paraṁ padaṁ

padaṁ padaṁ yad vipadāṁ na teṣām

[SB 10.14.58]

It is very nice poetry. Śrīmad-Bhāgavatam, in every verse there is poetic genius. Now, you see in this verse, vatsa-padaṁ paraṁ padaṁ padaṁ padaṁ yad vipadāṁ na teṣām. The padaṁ padam. You see? Anuprāsa. What is called in English, the same word repeated?

Janārdana: Alliteration.

Prabhupāda: Yes. So see, vatsa-padaṁ padam, paraṁ padaṁ padaṁ padaṁ vipadām… That is also padam. You see? Nicely made. So the meaning of this verse is that… Bhavāmbudhiḥ. Bhavāmbudhiḥ means this material nescience, ocean of nescience. It is a ocean of ignorance, nescience. This is called bhavāmbudhiḥ. But one has to cross over this nescience, ocean of nescience. And how to cross over? Now, samāśritaṁ pada-pallavam. One who has taken shelter of the lotus feet as the boat for crossing over this ocean of nescience, for him, bhavāmbudhiḥ, this great ocean, becomes vatsa-padam.

Vatsa-padam means a, just a… You have no such experience. In India, in village, during rainy season the cows and the calf pass on the roads, and there is impression, and there is some water. That is called vatsa-padam, water in the pot or in the hole impressed by the hoof of the cow and calves. That water, anyone, such hundreds of water spot one can cross very easily. Similarly, if anyone takes shelter of the boat, the lotus feet of Kṛṣṇa, for him this great ocean of nescience becomes just like vatsa-padam. That means very easily one can cross. And this place… Padaṁ padaṁ yad vipadām [SB 10.14.58]. "This material world, where in every step there is danger, this place is not for them." For whom? "One who has taken shelter of the lotus feet of Kṛṣṇa."

But unfortunately we take this ocean of nescience as very pleasant place. This is the spell of māyā. Where there is danger in every step, but we are thinking we are very happy, we are advancing in material civilization, and, as far as we can imagine, that we are very prosperous and everything. This is called māyā. He cannot appreciate that in every step there is danger in this material world. Take, for example, just like I am coming from Boston here by aeroplane. It is very nice discovery. But as soon as you get on the aeroplane, every second there is danger-because there is no guarantee. There is no guarantee. So similarly, we may crossing over the street… Oh, there is danger. Recently in Delhi one of our Godnephew, oh, he was crushed by motor accident, completely crushed. He fell down, and the motor car passed over him, and all the bones were crushed. I have received that letter. So we should know that this place is not at all safe. At any moment there is danger. Padaṁ padaṁ yad vipadām. Therefore in the Cāṇakya Paṇḍita's version it is said that "If you want to have spiritual realization, then you should always think that 'Death is coming, and danger is coming immediately.' " That should be our attitude.

And in the Bhagavad-gītā it is also said that those who are intelligent persons, those who are making progress to become wiser, for them four things should be kept always in view. What is that? Janma-mṛtyu-jarā-vyādhi-duḥkha-dosanudarśanam [Bg. 13.9]. We may think very…, that we are very safe and we are making good advancement in economic development, but there is no solution for these four problems, as enunciated by Bhagavad-gītā, janma, mṛtyu, jarā, vyādhi. Oh, there is no solution for birth. There is so much attempt for birth control all over the world, but still, in every minute or in every second some percentage of population is increasing. Janma, mṛtyu. Similarly, there are so many attempts to discover scientific measures to stop death, but it is not possible. Death is taking place. Rather, in the present age, death is taking place earlier than in years before. Formerly people were living, say, hundred years, eighty years, ninety years, and nowadays a man is living, utmost, seventy years, sixty years. If a man lives for eighty years, then he is considered to be very… But time will come, as we get information from Śrīmad-Bhāgavatam, that at the end of this age, Kali-yuga, if a man lives for twenty to thirty years he'll be considered as the grand old man. So practically we are not making any progress. And materially it is not possible to make progress. It is… That is called māyā, illusion. We are actually not making any progress, but we are thinking that we are making progress. This is called spell of māyā.

But the real problem is that we should understand that this place is full of danger, and in the Bhagavad-gītā it is certified, this place, that duḥkhālayam aśāśvatam [Bg. 8.15]. This place is full of miseries and aśāśvatam. Even if you accept, "Oh, let it be miserable. I don't mind. I shall remain here…" People say frankly that "We don't want any other world. We don't want, don't believe in it, heaven" or "We don't believe in Vaikuṇṭha. We want to make ourself happy in this world." They say. But from authorities like Kṛṣṇa or Bhagavad-gītā, we understand that this place is meant for suffering. This is called duḥkhālayam aśāśvatam [Bg. 8.15]. Even if we agree to live in this miserable place… Because everyone, we want to live. Nobody wants to die. Nobody wants to die. Suppose we are sitting here, and if there is some death signal, oh, we shall at once flee away from this place, if there is fire, because we do not want to die. That is a fact.

So… But this place is certified by Kṛṣṇa as duḥkhālayam aśāśvatam: [Bg. 8.15] "It is place of miseries; at the same time, it is temporary." Temporary. As today we, I entered in your country, Canada, for the first time, and the time limit was given there by the immigration that "You cannot live here or stay here more than this time," similarly… Even if I think, "Oh, Canada is very nice place. Montreal is very nice place. Let me stay here," oh, the immigration department will not allow me to stay. Similarly, if you think that "This material world is very nice. Let me stay here," oh, the higher authorities… There are higher authori… Just like there are authorities in the immigration department, similarly there are higher authorities in the management of these worldly affairs. Yamaraja, oh, he'll not allow you to stay. You have to change your body.

Actually a living entity is eternal, but the problem is that he is changing body. Just like either I may live at Canada or USA or India, I shall live somewhere, but nobody will allow me to stay. Except in my own country, nobody will allow me to stay for long time. Similarly, this is not your place. This material world is foreign country for you, this material world. We belong to the spiritual world. We belong to the world where life is eternal, where life is blissful, and where there is no ignorance. Just like Kṛṣṇa's body is described in the Brahma-saṁhitā and other Vedic literatures that īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Sac-cid-ananda-vigrahaḥ means His body is made of spiritual eternity, sat, and cit, full of knowledge, and ānanda, and full of bliss. In the Vedānta-sūtra also, it is stated about the Supreme Personality of Godhead, or the Absolute Truth, as ānandamayo 'bhyāsāt: "By nature He is full of bliss, the Absolute Truth, Absolute Person." You see the Kṛṣṇa's picture: ānanda-cinmaya-rasa-pratibhāvitābhiḥ [Bs. 5.37]. He's enjoying in blissfulness. This Rādhā and Kṛṣṇa, this is enjoyment, but this enjoyment is not like here, the young boys and girls, they enjoy. It is not like that because here the ānanda is temporary, it is not eternal, but that ānanda, rādhā-kṛṣṇa-praṇaya-vikṛtiḥ, is eternal blissful. So Kṛṣṇa is canvassing everyone that "You come to Me. Here also you will have this eternal ānanda, eternal blissfulness." You are after loving affairs, but here in this material world, actually there is no love. It is only lust. And even if you accept that this is love, it will not exist. It will be finished.

Therefore in Vedic literature we find that ramante yoginaḥ anante: [Cc. Madhya 9.29] "Those who are yogis, those who are transcendentalists…" They also… Every one of us are seeking after pleasure, ānanda, but the yogis, either these jñāna-yogi, dhyāna-yogi, or karma-yogi, or bhakta-yogi… There are different kinds of yogis, but the yogi means the person who wants to connect himself with the eternal happiness. That is called yogi, one who is not satisfied with this temporary, material happiness. Just like Śaṅkarācārya. He also says that brahma satyaṁ jagan mithyā: "You are trying to derive pleasure from this material world, but it is false." He also says. If you want real pleasure, then brahma-saukhyam-you have to seek pleasure in the Brahman. Similarly, we find in Śrīmad-Bhāgavatam, in the instruction of Ṛṣabhadeva. He says… He's instructing His sons, tapo divyaṁ putrakā yena śuddhyet sattvaṁ yasmād brahma-saukhyaṁ tv anantam [SB 5.5.1]. He's advising His sons. "His sons" means everyone, He's advising. What is that? Na ayaṁ dehaḥ deha-bhājāṁ nṛloke kaṣṭān kāmān arhati yad viḍ-bhujām ye: "My dear sons, this human form of body is not meant for continuously hard labor simply for sex enjoyment, simply for sex enjoyment."

Because in this material world, the enjoyment, the highest enjoyment one can perceive, that is sex. Therefore in the material world those who are materialists, they are trying to exact happiness simply by that sex life. You'll find so many pictures, naked pictures, this picture, that picture. Why? Because they have no other information of happiness. That is the happiness. They have no other information. In many places this sex enjoyment is duplicated. In another place it is stated, yan-maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. The gṛhamedhi, the so-called family men, they are working hard and so hard. Why? Because they have got that point of happiness, sex happiness. That's all. Another poet, he's singing, a Vaiṣṇava poet,

śīta ātapa bāta bariṣaṇa

ei dina jāminī jāgi re

biphale sevinu kṛpaṇa durajana

capala sukha labha lāgi' re

Śīta ātapa bāta bariṣaṇa. Now, those who are working, oh, they have no consideration that there is snowfall or there is scorching heat. Śīta ātapa, bāta, severe cold, and bariṣaṇa means heavy torrents of rain. Oh, he has to go to the office and work. Śīta ātapa, bāta bariṣaṇa, ei dina jāminī jāgi' re. Night duty. These are severe type of laboring. And the poet says, śīta ātapa, bāta bariṣaṇa, ei dina jāminī jāgi re. Why? Now, biphale sevinu, kṛpaṇa durajana, capala sukha labha lāgi' re. For that momentary happiness I am working so hard.

So everywhere in the Vedic literature this life, this materialistic way of life is condemned, is condemned. So Ṛṣabhadeva says that "This life is meant for tapasya." Tapaḥ. Tapaḥ divyaṁ putrakā: "My dear sons, you are so… If you think that this human form of life is meant for, oh, sex happiness and working day and night so hard, oh, this life is not meant for that purpose. That is visible in the cats' and dogs' and hogs' life. They are also laboring the whole day and satisfied by sex life. So your life is not meant for that." Then what it is meant for? He says, tapaḥ: "It is meant for tapasya, austerity, penance." "Oh, you are… We are taking so much pains also." Don't you think these materialists, they are earning, they are making so improvement without any labor, without any tapasya? No. They are also laboring. They are undergoing, I mean, severe austerity. That's nice. But here it is said, tapaḥ divyam: "You have undergo austerities and penance for God realization." Divyam. Tapo divyaṁ putrakā [SB 5.5.1]. Why? Why not this material world? Why God realization?

The… It is very nicely stated that tapo divyaṁ yena sattva śuddhyet: [SB 5.5.1] "If you accept this tapasya, or austerity, for God realization, then your existential position will be purified." At the present moment, due to my material conditional life, because I have got this material body, therefore my pleasure… I am hankering after pleasure, but whatever pleasure I am acquiring, that is not permanent, or flickering, or simply illusion. But that hankering after pleasure is your constitutional position. Because you are part and parcel of the Supreme Lord, who is ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), who is by nature blissful, and you are part and parcel of that blissful Supreme Personality of Godhead, therefore your nature is also blissful. That is a fact. But you are seeking pleasure or blissfulness in a place where it is not possible. Tapo divyaṁ putrakā yena śuddhyet sattva [SB 5.5.1]. And by purification of your existential position, the result will be yasmād brahma-saukhyam. Brahman means the greatest. Greatest. Bṛhatvād bṛhannatvād iti… Brahman means the greatest and who comes in contact with Brahman, he also becomes greatest. That is called Brahman. So if you accept austerity in this life and don't behave like cats and dogs and hogs simply for sex pleasure, then the result will be that your existence will be purified, by which you'll realize eternal happiness, anantam, which has no end, no beginning, no end. Actually it is so.

So this knowledge of brahma-saukhyam is… In so many ways they are instructed in Vedic literature. We have got volumes and volumes of Vedic literature. The first, we have got the four Vedas. Then we have got the Upaniṣads. Then we have got Vedānta-sūtra. Then we have got Mahābhārata, Rāmāyaṇa, then Śrīmad-Bhāgavatam, and so many. And one book, Śrīmad-Bhāgavatam, it contains eighteen thousand verses. Mahābhārata contains hundreds of thousand verses. There are eighteen Purāṇas and 108 Upaniṣads and Vedānta-sūtra-immense literature for understanding what is brahma-saukhyam. So these literatures are meant for the human society, not for the cat society, dog society. The great sages of India, especially Vyāsadeva, he labored so hard and delivered so valuable literatures to us. There is opportunity. It was the duty of India to distribute this knowledge all over the world, this immense treasure of knowledge. Unfortunately… And as so far we have studied that persons who are great thinkers, they were expecting. They have still some respect for India's great treasurehouse of the spiritual knowledge. But unfortunately there is no arrangement for distributing this spiritual knowledge all over the world.

Anyway, we are just making our tiny effort for spreading Kṛṣṇa consciousness. What is this Kṛṣṇa consciousness? This Kṛṣṇa consciousness is nothing, is simply a drop in the ocean of these great literatures. Just like there is vast Atlantic Ocean in front of your country, and if you take one drop of Atlantic Ocean water and taste it, then you can understand at least what is the taste of this Atlantic Ocean. That is a fact. If you are intelligent enough, by tasting one drop of water of the Atlantic Ocean you can understand that the taste of the Atlantic Ocean is salty. Similarly, this Bhagavad-gītā is the essence of all Vedic literature, just like milk is the essence of the blood. Blood… The milk is nothing, but it is cow's blood transformed. Just like mother's milk. The mother's milk, wherefrom it comes? It comes from the blood, but transformed in such a way that it becomes nutritious to the child, tasteful to the child. Similarly, cow's milk also, a most nutritious and valuable food. So it is compared that this Bhagavad-gītā is the milk of the cow of Vedic literature. And the milkman is Kṛṣṇa Himself. And the drinker of the milk is…, we are, Arjuna, through Arjuna. So these things are there.

So this Bhagavad-gītā is the essence of the Atlantic Ocean of Vedic literature, and this Kṛṣṇa consciousness movement means that we are presenting the, that taste of Bhagavad-gītā to the world as it is, without any interpretation. Just like milk, if you get it directly from the milkbag of the cow and taste it, you'll find very nice. But if you take it and adulterate with something, water, then it is not so tasteful. Similarly, Bhagavad-gītā, if you understand as it is, then you can have the taste of the milk, but as there are many rascal commentators… I say straightly that those who comment on Bhagavad-gītā according to their own whims, they're all rascals. Just like milk, if you adulterate with water, the taste is gone, and the man who adulterates milk with water, he's a rascal. He's condemned. Similarly, Bhagavad-gītā, if you taste as it is, oh, then you'll relish what is that Vedic knowledge, what is that essence of brahma-saukhyam. You can understand. So, many people in America, since I came here they asked me to recommend an edition of Bhagavad-gītā in English. There are so many editions of Bhagavad-gītā in your country. Some of them are compiled by your countrymen, some of them compiled by Indians, but all of them-different interpretation. Different interpretation. But we should accept Bhagavad-gītā as it is. Then we can relish.

So we shall very shortly present our Bhagavad-gītā As It Is. It has been taken by Messrs. MacMillan and Company to publish it. Most probably in the month of October it will be published. So I shall request you to read Bhagavad-gītā as it is, without any interpretation. Just like I'll give you some examples. The first verse of Bhagavad-gītā is stated as follows:

dharma-kṣetre kuru-kṣetre

samavetā yuyutsavaḥ

māmakāḥ pāṇḍavāś caiva

kim akurvata sañjaya

[Bg. 1.1]

The first word is dharma-kṣetra. The second word is kuru-kṣetra. Now, the meaning is that Kurukṣetra is a place which is considered as the holy place of pilgrimage. Now, this dharma-kṣetra, kuru-kṣetra, is still present. Even in the modern days, if you go to India, it is about hundred miles from New Delhi. There is a place, Kurukṣetra, and which is, according to Hindu rites, Vedic rites, that is a place of pilgrimage. Many people go there, to the sacred place. And in the Vedic literature it is stated that kuru-kṣetre dharmaṁ yājayet: "If you want to perform religious rites, then you should perform at Kurukṣetra."

So Kurukṣetra is a place of pilgrimage; that is a fact. But unfortunately even a great man like Mahatma Gandhi, he comments that "Kurukṣetra means this body. Kurukṣetra means this body." Now, wherefrom he got this meaning, "Kurukṣetra means this body," which is that dictionary, I do not know. But he has interpreted in that way. Similarly, in Dr. Radhakrishnan's book also the translation is… Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: [Bg. 18.65] "My dear Arjuna, you just always think of Me, you just become My devotee, you just offer your all obeisances unto Me, and the result will be that you'll come to Me, without any doubt." That means you'll come to the spiritual planets. So "come to Me…" Kṛṣṇa lives in Vaikuṇṭha or Goloka Vṛndāvana. These are Vedic literatures' statement. So how you go to Kṛṣṇa? Kṛṣṇa was there. So what is meant by "come to Me undoubtedly"? Oh, he has… He was already there before Kṛṣṇa. Arjuna was already there. What does it mean, "come to Me"? That He has got His own place. That is also stated in the Bhagavad… Mad-dhāma gatvā punar janma na vidyate: "Anyone who comes to My place, My abode, he never goes back." So in this way, if we accept Bhagavad-gītā as it is But this special verse, man-manā bhava mad-bhaktaḥ, is interpreted by Dr. Radhakrishnan, "It is not up to Kṛṣṇa that we have to surrender." Now see. Kṛṣṇa says, "directly unto Me," but he says, "It is not to Kṛṣṇa." In this way, in different books you'll find different kind of interpretations. Why? The Bhagavad-gītā is very popular book, and if one has got some nonsense idea, he wants to put forward that nonsense idea through Bhagavad-gītā. This is going on. But if you want to taste Bhagavad-gītā, then you'll relish and you'll get the benefit. By reading of Bhagavad-gītā, or the essence knowledge, quintessence of all Vedic literature, if you want to taste, just read Bhagavad-gītā as it is and you will be benefited.

So our Kṛṣṇa consciousness movement means that we are presenting Bhagavad-gītā as it is and in a practical way. Just like we are recommending the members of the society to chant Hare Kṛṣṇa. That is stated in the Bhagavad-gītā, satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ: [Bg. 9.14] "Those who are mahātmās, great souls, they are always engaged in glorifying Me." Satatam. Satatam means always. And who is a mahātmā? Oh. We have got conception that Mahatma Gandhi, a great politician, he is called mahātmā. But in the Bhagavad-gītā the definition of mahātmā is different. In the Bhagavad-gītā you'll find, mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ: [Bg. 9.13] "One who is mahātmā, he is not under the control of this material nature. He is under the protection of the spiritual nature." Daivīṁ prakṛtim āśritāḥ. And what is the difference between a person under the spell of this material nature and one person under the protection of spiritual nature? That is also stated there, that mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanti mām ananya-manaso [Bg. 9.13]. The test whether a man is under the protection or under the punishment of this material nature or he is under the protection of spiritual nature is tested in this line. What is that? That mahātmā, who is under the protection of spiritual nature, his business is to render transcendental loving service to Kṛṣṇa. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśri…, bhajanti mām ananya-manaso [Bg. 9.13]. Ananya-manaso means "without any deviation." He has no other business than to glorify Kṛṣṇa, and that is specifically mentioned, satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg. 9.14]. These things are there. And the result is that ultimately, if you become Kṛṣṇa conscious fully, then you become transferred from this material world to the spiritual world. That is also stated in the Eighth Cha… [break]

…loke tyajanty ante kalevaram. So if one dies… It is not for simply Kṛṣṇa conscious man. It is true for everyone that at the moment of his death, whatever he is thinking of, his next life is going to happen like that. So if you practice this Kṛṣṇa consciousness while you are strong enough, then naturally at the time of your death, when everything is oblivion… Because at the time of death you do not know what is the condition of my health, of my body. But therefore, if I practice… This is called abhyāsa-yoga. Abhyāsa-yoga-yuktena cetasā nānya-gaminaḥ [Bg. 8.8]. If one practices this yoga process of Kṛṣṇa consciousness, then paramaṁ puruṣam adyam-he can attain, he can arrive the Supreme Personality of Godhead Kṛṣṇa. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. If one goes to that place, he hasn't got to come back again to this miserable world.

So Kṛṣṇa conscious movement is the greatest gift to the human society. Those who are fortunate enough, they'll take advantage of it. It is not a fiction. It is not a bogus propaganda. But it is fact… [break] …many millions of perfected life, one can understand Kṛṣṇa consciousness. So it is… In one side it is very difficult to understand. But at the same time, it is very easy to prosecute this Kṛṣṇa consciousness. And because it is very easy, because we are recommending that "Simply chant Hare Kṛṣṇa. You'll get the greatest perfection," they cannot believe it. If I would have prescribed some gymnastic process and if I would have charged fifty dollars for some secret mantra, then your countrymen would have followed me. Because it is presented very simply, although it is very sublime, we don't get any followers.

Anyway, whatever… In a… There is a proverb in Bengal that "It is better to keep the cowshed vacant than to have a troublesome cow." Cow… Of course, in your country there is no system of cow-keeping. In India at least every householder, at least in the villages, they have got a cow, and not one, but at least one dozen, half a dozen. So it is said that "Instead of keeping a troublesome cow who will not deliver any milk, it is better to keep the cowshed vacant." So we shall be satisfied… [break] …followers. We are not after many followers. But we want that anyone who comes in contact in this movement may take this movement seriously, try to understand it with all scrutinization, and he'll find it is very sublime and the best, simplest method for spiritual realization.

Thank you very much. Any question?

Guest (1): Now, when we use the word "natural," though we usually refer to it as "according to the laws of nature," but a person who's also "natural," would he not come to Kṛṣṇa consciousness or would he not pursue Kṛṣṇa consciousness? Would he not achieve any…

Prabhupāda: There are two kinds of natural sequences. Just like this water is liquid. This is natural. But this water becomes solid also. It becomes ice. That is also natural. So which one is actual natural? Liquidity. Liquidity is actual natural. And to turn into ice, solid, that is temporary natural. So there are two kinds of natural. One kind of natural… Just like we have got this body. This is also natural, but it is temporary natural. But we are eternal, and when we get our eternal existence, that is our real natural. Is that all right? So we are now in artificial natural. Bhūtvā bhūtvā pralīyate [Bg. 8.19]. We are getting our body and finishing. So we have to transfer from this nature to the other nature, spiritual nature. Therefore in the Bhagavad-gītā it is said, mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. Prakṛti means nature. So those who are mahātmās, great soul, they transfer themselves to the other nature, spiritual nature. So if you transfer yourself to the spiritual nature, that is your real life. Now I am in the artificial or temporary nature. Not artificial, but temporary. I want to live eternally. I don't want death. But it is not possible, because I have got this temporary nature. That I was explaining this, that yena śuddhyet sattva. When your existential position will be purified, then you get your And the whole process of chanting of Hare Kṛṣṇa is purifying process. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. It is all purifying process. Sarvopādhi-vinirmuktam [Cc. Madhya 19.170]. Purification means now we have got so many designations. So when we shall be free from all designation and simply understand that "I am servant of Kṛṣṇa," that is my natural position. This is very important question. It is clear?

Guest (1): Yeah. I was thinking in terms of spiritual nature being real nature.

Prabhupāda: Spiritual nature… I am actually spiritual nature, but I am now in material nature. So I have to revive my position in the spiritual nature.

Guest (1): When the person, by following his temporary nature, realizes he can't find satisfaction but he has to turn to spiritual nature…

Prabhupāda: Yes. That dissatisfaction is always there. Just like if a animal or a living entity is put into the water, then however expert swimmer he may be, it is struggle. In the water… That… Because that is not his natural position. The same man, if he is taken over the water, one inch over the water, he feels relief immediately. And if he is put into the land, then he's perfectly relieved. So therefore Lord Caitanya offers His prayer to Kṛṣṇa, ayi nanda-tanuja patitaṁ kiṅkaraṁ viṣame bhavāmbudhau: "My dear Lord Kṛṣṇa, I am Your eternal servant. Somehow or other, I am now fallen in this ocean of nescience." Kṛpayā tava pāda-paṅkaja-sthita-dhūlī-sadṛśaṁ vicintaya: "Kindly pick me up from this ocean of nescience and fix me as one of Your dust of the lotus feet." You see? So that should be our prayer, that… This Hare Kṛṣṇa, Hare Kṛṣṇa is also prayer. Hare means "O the energy of the Lord," and Kṛṣṇa means "O the Lord, Supreme Personality of Godhead, please take me out of this ocean of nescience and fix me up in Your eternal, transcendental service." This is the prayer. So any other question? Anyway, you are maintaining this institution. Thanks to you. (chuckles) Although the assembly is not as great as the hall, (laughs) but still, you are maintaining. It is nice. So our Indian brothers, they do not participate in this meeting? No. So it is past nine. We can have saṅkīrtana for few minutes. No other questions from anybody? This is newly partitioned?

Janārdana: It's not quite finished yet. Recent. It will be much nicer. Arifka(?) is going to paint frescoes on it, so it will be all decorated with opulent frescoes.

Prabhupāda: That's all right.

Janārdana: The temple area used to be the front part.

Prabhupāda: Hm?

Janārdana: The front part…

Prabhupāda: Yes.

Janārdana: …of this area used to be the temple area.

Prabhupāda: Nice. If this… The only difficulty is it is upstair. That doesn't matter. Those who are interested to come, even upstairs they will come. Those who are not interested, even in the downstairs they will not come. Those who are after water, they will find out water. "Where there is a will, there is a way." But those who are not thirsty, for them… How many students are coming per week?

Janārdana: Many.

Prabhupāda: In each meeting?

Janārdana: Well, sometimes only initiated devotees are here, and sometimes there are three people, sometimes six. It depends.

Prabhupāda: All right.

Janārdana: But I think now that Swamiji is here we'll have many more people coming.

Prabhupāda: You can send information that I have come. You can little make advertisement, yes.

Janārdana: Sometimes we have… On Janmāṣṭamī we had about two hundred people here.

Prabhupāda: Anyway, that's nice. No, it can be utilized very nicely. The place is nice. So let us do our duty. It is… We have to satisfy Kṛṣṇa only. People may take advantage of it or not. It doesn't matter. So chant Hare Kṛṣṇa. (kīrtana) (end)

710329BG.BOM

Bhagavad-gītā 7.3

Bombay, March 29, 1971

Haṁsadūta: The following was a wedding and initiation at the Cross Maidan, evening of 29th March, 1971.

Prabhupāda: …yaḥ smaret puṇḍarīkākṣaṁ sa bāhyābhyantara-śuciḥ śrī-viṣṇu śrī-viṣṇu śrī-viṣṇu. By chanting the holy name of Lord Viṣṇu, one becomes purified in whatever condition he may be. Apavitraḥ pavitro vā, either he is pure or impure, sarvāvasthāṁ gato 'pi vā, any condition of life, if he chants the holy name of Viṣṇu, then he becomes immediately purified internally and externally. [break]

…on the strength of chanting. This is the greatest offense. It is a fact that when one chants this mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, immediately, his past sinful reaction of life immediately ceases. But if he thinks that "Because by chanting my sinful reactions are counteracted, therefore I may go on committing sinful activities, at the same time chanting Hare Kṛṣṇa mantra," this is called nāmno balād yasya hi pāpa-buddhiḥ. One who is continuing sinful activities on the strength of chanting Hare Kṛṣṇa mantra, that is the greatest offense. So out of the ten kinds of offenses, as explained by Subala Mahārāja, this is the most important item. One should not commit any sinful activity because he is chanting Hare Kṛṣṇa mantra. Go on. Next. [break]

…Oṁ Viṣṇupāda Paramahaṁsa Parivrājakācārya Aṣṭottara-śata Śrīmad Bhaktisiddhānta Sarasvatī Mahārāja Prabhupāda. He was creating more brahmacārīs and sannyāsīs for preaching work, but I am creating more gṛhasthas (applause), because in Europe and America the boys and girls intermingle so quickly and intimately that it is very difficult to keep one brahmacārī. So there is no need of artificial brahmacārīs. It is sanctioned. My Guru Mahārāja wanted to establish daiva-varṇāśrama. So married life is called gṛhastha-āśrama. It is as good as sannyāsa-āśrama. Āśrama means where there is bhagavad-bhajana. It doesn't matter whether one is sannyāsī or one is gṛhastha or a brahmacārī. The main principle is bhagavad-bhajana. But practically also, I may inform you that these married couples, they are helping me very much because… For practical example I may say that one of my Godbrothers, a sannyāsī, he was deputed to go to London for starting a temple, but three or four years he remained there, he could not execute the will; therefore he was called back. Now, I sent six married couples. All of them are present here. And they worked so nicely that within one year we started our London temple, and that is going on very nicely. (applause)

So it is not the question of a brahmacārī, sannyāsī or gṛhastha. Caitanya Mahāprabhu said,

kibā vipra kibā nyāsī śūdra kene naya

yei kṛṣṇa-tattva-vettā sei guru haya

[Cc. Madhya 8.128]

It doesn't matter whether he is a sannyāsī or gṛhastha or brahmacārī. One who knows the science of Kṛṣṇa and preaches all over the world, he is guru, spiritual master. It doesn't matter. So in Europe and America I am especially creating more gṛhasthas, families, so that they can take up this movement very seriously and preach, and I am glad to inform you that this process has become very successful. Thank you very much. (applause)

om ajñāna-timirāndhasya jñānāñjana-śalākayā

cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ

[I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.]

śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale

svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam

[When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?]

vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam

sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ

śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

[I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.]

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate

gopeśa gopikā-kānta rādhā-kānta namo 'stu te

[O my dear Kṛṣṇa, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopīs, especially Rādhārāṇī. I offer my respectful obeisances unto You.]

tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari

vṛṣabhānu-sute devi praṇamāmi hari-priye

That's all right. Anyone? [break]

…Gītā Lord Kṛṣṇa says who can understand Him. By understanding Kṛṣṇa as it is stated in the Fourth Chapter-janma karma me divyaṁ yo jānāti tattvataḥ-simply by understanding Kṛṣṇa, one becomes so much elevated that after quitting this body, material body, tyaktvā dehaṁ punar janma naiti [Bg. 4.9], he never accepts again this material body. As I have already explained to you that our miserable conditioned life is this-that we have to accept every fifty years or sixty or utmost hundred years, we have to accept another body. We may make very good arrangement in this life, nice bungalow, good bank balance, nice family relationships, everything. But the thing is that we shall not be allowed to stay. Aśāśvatam. Duḥkhālayam aśāśvatam [Bg. 8.15]. Therefore all our attempts to become very happy within this material world is futile. The intelligent man should know this, that "I want permanent settlement in my life, but that is not being done." Only intelligent man can understand because intelligent means to understand that we are all eternal. Why should we accept this temporary body? We must have our eternal body. That is possible. You can have your eternal body like Kṛṣṇa. At the present moment, although we are eternal, we have to accept a certain type of body which is not eternal. Asann api kleśada āsa dehaḥ [SB 5.5.4]. Asann api. This body is temporary, but it is very miserable. It is always giving us trouble. That we should know. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9].

So in the human society there must be some program how to cultivate such knowledge which can give me relief from this repeated birth and death. That is perfect human society. Otherwise those who are being carried away by the waves of material nature like cats and dogs, that is not proper human society. Human society means which society is making advance in spiritual knowledge, the Aryans. The Aryans means those who are advanced in spiritual knowledge. They are called Aryans. Ārya. Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. There are 400,000 species of human beings, different types of human beings. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ [SB 2.4.18]. There are so many varieties, they are considered lowest, low-grade. They cannot realize what is the aim of life. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ. Kirāta, the black race. Sometimes it is interpreted: the Africans or the south part of our country. Kirāta. Huns. These Huns are supposed to be inhabitants of the northern region of Russia. Some of them migrated into Germany. Kirāta, hūṇa, āndhra, pulinda, pulkaśa. There are so many different names. Of course, if we research from history, from the world history, we can find out where there are. But there are varieties of human beings. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. All human beings are not of the same standard. There are different standards. But Kṛṣṇa is so kind, Kṛṣṇa is so powerful, that anyone out of this human society can be claimed to become a Vaiṣṇava. Anyone. That is the statement of Śukadeva Gosvāmī. Kirāta-huṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ, ye 'nye ca pāpāḥ [SB 2.4.18]. These names are mentioned, but there are many others whose names are not mentioned. Ye 'nye ca pāpāḥ. They are called pāpāḥ. Pāpa means very sinful life. Yad-apāśrayāśrayāḥ. If such persons, such lower-grade persons even, they take shelter of a pure devotee, then they become purified. Śudhyanti, they become purified. How? Prabhaviṣṇave namaḥ. That is the special prerogative power of Lord Viṣṇu. He can deliver anyone in any condition of life. Prabhaviṣṇave namaḥ. That is extra, extraordinary, inconceivable power.

According to smārta-vidhi, unless one changes his body, he cannot be purified. That impression is going on in India, that unless one is born in Hindu family or born in brāhmaṇa family, kṣatriya, he cannot be accepted as brāhmaṇa, kṣatriya, vaiśya, śūdra, like that. But according to Vedic literature, that is not sanctioned. It is… To become a son of brāhmaṇa and to have the privilege of becoming a brāhmaṇa, certainly there is. Just like a boy born in a medical man's family, so he has got a chance, better chance, to become a medical man. Similarly, a boy born in a brāhmaṇa family, he has got better chance to become a brāhmaṇa. Or a boy born in kṣatriya family or vaiśya family, he has got better chance. But that does not mean simply by taking birth in a brāhmaṇa family or kṣatriya family, one becomes kṣatriya or brāhmaṇa. No. He has to acquire the qualities. That is stated in Bhagavad-gītā. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. And the qualification of brāhmaṇa is also stated there: satyaṁ śamaḥ damaḥ śaucaṁ titikṣā ārjavam āstikyam, jñānaṁ vijñānaṁ brahma-karma svabhāva-jam. These are the characteristics of brāhmaṇa. Similarly, there are characteristics of kṣatriya, vaiśya, śūdra.

So in the Bhagavad-gītā it is not stated… At least… We are discussing Bhagavad-gītā. In the Bhagavad-gītā at least, there is no such statement that a man becomes brāhmaṇa simply being born in a brāhmaṇa family or a man becomes śūdra simply by becoming born in a śūdra family. Guṇa-karma-vibhāgaśaḥ. This is also confirmed in the Śrīmad-Bhāgavatam. In the Śrīmad-Bhāgavatam, Śrī Nārada Muni instructs Mahārāja Yudhiṣṭhira:

yasya yal lakṣaṇaṁ proktaṁ

puṁso varṇābhivyañjakam

yad anyatrāpi dṛśyeta

tat tenaiva vinirdiśet

[SB 7.11.35]

Nārada Muni said that if the symptoms or characteristics of a certain status of social order is found in other family… For example, if a śūdra-born boy is inclined to accept brahmanism or Vedic culture, he should be given the chance. That is accepted in the Pāñcarātriki-vidhi. Just like these boys, European and American boys and girls, they are, according to our śāstra, they are less than śūdras, or you can call them caṇḍālas. But they are being elevated to the status of the brāhmaṇa qualities by this Kṛṣṇa consciousness process. It doesn't matter.

Our Sanātana Gosvāmī gives direction in the Hari-bhakti-vilāsa that one man can become a brāhmaṇa by the regular process of dīkṣā. Dīkṣā, this initiation, cannot be offered to a śūdra. Dīkṣā cannot be offered to a śūdra. But in this age, Kali-yuga, it is the statement of the śāstras that in the Kali-yuga most of the population are śūdras. Kalau śūdrā sambhavāḥ. How they can be initiated? This initiation is offered not according to the Vedic rules, because it is very difficult to find out a qualified brāhmaṇa. Dīkṣā is offered to a qualified brāhmaṇa. Therefore this dīkṣā is offered according to Pāñcarātriki-vidhi. That is recommended in this age. My spiritual master inaugurated this Pāñcarātriki-vidhi, and we are following his footsteps. Anyone who is inclined to devote his life for Kṛṣṇa, he should be accepted as brāhmaṇa.

Of course, he should be trained up. Not that these boys and girls are being initiated all of a sudden. They are trained up for six months, one year, then they are offered hari-nāma. And when they are qualified actually in chanting Hare Kṛṣṇa mantra, at least sixteen rounds daily, when we see, one year at least, that he is doing his duties, following the regulative principles… All these boys and girls who are initiated, they will have to follow the regulative principles. No illicit sex life. Just like one couple is married because we don't allow to live…, to allow the boys and girls to live as friends. No. That is not allowed. All my students who came to me… Because it has become a system in their country, the young boys and girls they live as friends without parents taking care of their being married. That has become a system, regular system in Europe and America. And India also it is going to be introduced very soon. It is already introduced, and it will develop. And in the Śrīmad-Bhāgavatam there is foretelling that in this age there will be no more marriage. Vedic marriage will be stopped. Svīkāra eva ca udvāhe. Simply by agreement, the marriage function will be performed. But as far as we are concerned, we are trying to establish daiva-varṇāśrama, as it is instructed by the Gosvāmīs, by Hari-bhakti-vilāsa, by our spiritual master. May not be very perfect, but we are trying our best to introduce this daiva-varṇāśrama.

Therefore Kṛṣṇa says… Manuṣyāṇāṁ sahasreṣu [Bg. 7.3], …means not ordinary men. Those who are situated in this daiva-varṇāśrama, qualified brāhmaṇa, kṣatriya, vaiśya, śūdra… And we should note also that this division of brāhmaṇa, kṣatriya, vaiśya, and śūdra, is not that to make artificial competition and to become puffed-up with pride that "I am brāhmaṇa. You are śūdra." No. It is a cooperation. Just like you have got cooperative society, similarly, these four divisions of social orders are cooperative society. The brāhmaṇa is considered to be the mouth of the social body. The kṣatriya is considered to be the army-arm or army, strength of the social body. The vaiśyas are considered to be the productive element of the body. And the śūdras are considered to be the working class. But the intelligent class, the brāhmaṇas, and the administrative class, the kṣatriyas, and the productive class, the vaiśyas, and the working class, the śūdras, they are equally important. If you take the whole body, you cannot say that the leg is unimportant than the head. Head is as important as the legs. But comparatively, because the head, the brain, gives direction, therefore it is more important as the legs. But comparatively, because the head, the brain, gives direction, therefore it is more important than the legs. But without leg, the brain also cannot work. Without hand, the brain also cannot work, simply by brain. Brain is of course most important. Similarly, in the social order, the brāhmaṇas, the intelligent class of men, are very important undoubtedly, but śūdras are not less important. They are also important. That is the system given by the Lord Himself.

Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. To cooperate, to understand… It is also compared that the brāhmaṇa is the head of the Supreme Personality of Godhead, the virāṭ-puruṣa. So brāhmaṇa's business is, because it is the head, to give direction to the society, to the spiritual society, daiva-varṇāśrama, how to conduct the life and occupation of the society. That is brāhmaṇa's business. The kṣatriya's business is to give protection to the society. And the vaiśya's business is to give food, productive. Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam [Bg. 18.44]. In this way there is a cooperative system, taking as part and parcel of the supreme body. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. So we should cooperate, but there must be these four classes of men. Not that simply śūdras and vaiśyas. At the present moment, there are few vaiśyas and mostly śūdras. Rajas-tamo-bhāvāḥ [SB 1.2.19]. Rajas-tamaḥ, by the rajo-guṇa, the kṣatriyas are produced, and by tamo-guṇa the śūdras are produced. And vaiśyas are mixed up rajo-guṇa and tamo-guṇa. So it doesn't matter in whatever guṇa or status of life we are. If all of us take to Kṛṣṇa consciousness, then our life is successful, mutual cooperation. So therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3].

Now, how to make perfect, perfection of life, siddhi? That is stated in the Caitanya-caritāmṛta. Anādi-bahirmukha jīva kṛṣṇa bhuli' gelā, ataeva kṛṣṇa veda-purāṇa kailā [Cc. Madhya 20.117].(?) Because we have all forgotten Kṛṣṇa, that is our miserable condition of life. We are all forgotten about Kṛṣṇa. Therefore Kṛṣṇa is teaching us personally. Five thousand years ago, He personally appeared and teaching us, we forgetful of Kṛṣṇa, the whole human society. Kṛṣṇa is teaching everyone. Don't think that Kṛṣṇa is teaching only in India and to the brāhmaṇas or the Hindus. Kṛṣṇa is for everyone. Therefore Kṛṣṇa is being accepted by everyone all over the world. It is our duty. Caitanya Mahāprabhu therefore says it is the duty of all Indians to spread this Kṛṣṇa consciousness movement for para-upakāra, all over the world. That is our business. So manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. The siddhi means when one takes to the daiva-varṇāśrama principles. That is stated in the Viṣṇu Purāṇa,

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam

[Cc. Madhya 8.58]

The whole life should be engaged how to satisfy Viṣṇu or Kṛṣṇa. That is varṇāśrama-dharma. The four orders, social orders and spiritual orders-brāhmaṇa, kṣatriya, vaiśya, śūdra, and brahmacārī, gṛhastha, vānaprastha, and sannyāsa-these orders are made for Kṛṣṇa realization. These Vedic principles are there to understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15].

So Kṛṣṇa says that out of many thousands of human beings, species of 400,000's of species… manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. They come to the principle of this Vedic system of varṇāśrama-dharma. That is the process of siddhi. Without coming to this process of varṇa and āśrama, cātur-varṇyam, the human life is animal life, or less than animal life. That is not accepted as human society. Therefore it is necessary that all over the world this varṇāśrama-dharma, according to Bhagavad-gītā, must be established. I am therefore trying to get these boys and girls married. This is the system of varṇāśrama-dharma. And they are happy. These boys and girls who are married… Of course, there are sannyāsīs and brahmacārīs. My open order is… I get… I receive so many letters daily that "I wish to marry." Immediately I sanction, "Yes, you get yourself married." But one who is strict, one who can follow very rigidly the orders of brahmacārī and sannyāsī, they continue. Therefore you will find in our society there are sannyāsīs, there are brahmacārīs, there are gṛhasthas, there are vānaprasthas, like that. So no one is checked or hindered to make progress in Kṛṣṇa consciousness. Everyone is welcome.

So manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Siddhaye means to enter into the institution of daiva-varṇa and āśrama. That is called siddhi. Otherwise animals. And yatatām api siddhānām [Bg. 7.3]. Those who are engaged in the four orders or varṇa and āśrama, out of them, yatatām api siddhānām. Those who are actually in the position of a brāhmaṇa, actually in the position of a kṣatriya, siddhānām… They are called siddha. Actually following the rules and regulation of brāhmaṇas, kṣatriya, vaiśya, śūdra, they are called siddha. Kaścin māṁ vetti tattvataḥ. It is not that one has become a brāhmaṇa, qualified brāhmaṇa, because one has become qualified kṣatriya, he will understand Kṛṣṇa. It is not easy to understand Kṛṣṇa. But Kṛṣṇa is so kind that He is coming personally and He is leaving behind Him this Bhagavad-gītā to understand Him. That is Kṛṣṇa's kindness. Otherwise, by so-called mental speculation, you cannot understand Kṛṣṇa. It is not possible. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. If a person is very expert in exercising his senses, mental speculator, it is not that he will understand Kṛṣṇa. Ataḥ śrī-kṛṣṇa-nāmādi. Nāmādi means His holy name, Hare Kṛṣṇa. Because name is the first. In our, this forgetful condition, our first business is to chant the holy name. Therefore nāmādi. To understand Kṛṣṇa we have to chant His holy name first, ādi. Then gradually, Kṛṣṇa's qualities, Kṛṣṇa's form, Kṛṣṇa's pastimes, Kṛṣṇa's entourage and everything will be revealed.

ataḥ śrī-kṛṣṇa-nāmādi

na bhaved grāhyam indriyaiḥ

sevonmukhe hi jihvādau

svayam eva sphuraty adaḥ

[Cc. Madhya 17.136]

If we take to this devotional service, then this chanting, this vibration of the holy name of Kṛṣṇa, very simple method, if we accept this… Just like we have offered these boys this chanting process, and they have accepted it very humbly. And if they prosecute the routine work, gradually they will understand what is Kṛṣṇa. As you see the advanced students who are dancing in ecstasy, you can understand how much they have understood Kṛṣṇa. A simple method. And nobody is checked or barred: "You are not Hindu. You cannot chant Hare Kṛṣṇa." No. Yei kṛṣṇa-tattva-vettā sei guru haya [Cc. Madhya 8.128]. It doesn't matter whether he is a Hindu or Muslim or Christian or this or that. One has to learn the science of Kṛṣṇa, Bhagavad-gītā, as it is. Then he becomes a spiritual master.

These boys, this boy and girl just now married, I am sending to Australia. The boy has come from Australia, the girl has come from Sweden. Now they are united. Now they are going to maintain our establishment there in Sydney. Just now I am sending them within two or three days. They will take care of the temple and they will preach also. This Kṛṣṇa consciousness movement is expanding by their help. I am alone, but they are helping me. They are my gurus. I am not their guru, (applause) because they are helping me in executing my Guru Mahārāja's order. So it is very nice combination that somebody is going to Australia, somebody is going to Fiji Island, somebody is going to Hong Kong, somebody is going to Czechoslovakia. And we are also negotiating to go to Russia also. There is chance of going to China also. We are attempting. We have already sent two boys to Pakistan-one in Dacca and one in Karachi. (applause)

So these boys, these American boys, are helping me. I am very sorry that no Indians are coming forward for this… Of course, there are some, but very few. They should come forward, younger generation of India, they should join this movement and spread Kṛṣṇa consciousness all over the world. That is Indian's business. Caitanya Mahāprabhu says,

bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

This para-upakāra business, welfare activities to spread Kṛṣṇa consciousness all over the world, is the most important business at the present moment. It will unite everyone politically, socially, culturally, religiously, in every way. Kṛṣṇa. Kṛṣṇa is the center. That's a fact. It is making progress. And if we endeavor more and more, it will make more and more progress.

So Kṛṣṇa says therefore:

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

Therefore one who has understood Kṛṣṇa by this process of chanting Hare Kṛṣṇa mantra, svayam eva sphuraty adaḥ, Kṛṣṇa reveals to them. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmi tam [Bg. 10.10]. Kṛṣṇa is situated in everyone's heart. As soon as one takes to Kṛṣṇa consciousness, Kṛṣṇa helps him. If he comes forward one step, Kṛṣṇa comes forward ten steps. But if you do not want Kṛṣṇa, that is a different business. But one who takes to Kṛṣṇa consciousness…

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt-satām

[SB 1.2.17]

These boys and girls, they are simply engaged in Kṛṣṇa consciousness. Twenty-four hours they are simply hearing about Kṛṣṇa. Twenty-four hours. Not that fifteen minutes' meditation and twenty-three hours doing all nonsense. It is twenty-four hours meditation. Even in sleeping, meditation, chanting Hare Kṛṣṇa mantra.

So ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. If we simply speculate, our senses, it is not possible to understand. But if we take to this process, sevonmukhe hi jihvādau… Jihvā, this tongue, can be engaged in two processes. You can glorify Lord Kṛṣṇa. Simply glorify Kṛṣṇa. Kṛṣṇa is so great, Kṛṣṇa is so kind, Kṛṣṇa is so beautiful, Kṛṣṇa is so opulent, Kṛṣṇa is so powerful. Why you make Kṛṣṇa as imperson? He has got so many qualities, transcendental qualities. What would you gain simply by saying that Kṛṣṇa is nirākāra, finish all business? No. Try to understand Kṛṣṇa, how much powerful He is, how much strong He is, how beautiful he is, how learned, wise He is, and hear from Him. The śāstras are there. Why you stop your business of Kṛṣṇa consciousness simply by saying that Kṛṣṇa is nirākāra? Kṛṣṇa is not nirākāra. How He can be nirākāra? Sac-cid-ānanda-vigraha. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Vigraha means He has got transcendental form. If He hasn't got transcendental form, how these great ācāryas are worshiping Him-Rāmānujācārya, Madhvācārya, Lord Caitanya, and all the great ācāryas? Does it mean they are making a farce?

Kṛṣṇa has got ākāra. Kṛṣṇa therefore says, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Avyaktaṁ vyaktim āpannaṁ manyante mām abuddhayaḥ [Bg. 7.24]. Kṛṣṇa has got transcendental form. He has got His abode. He is engaged there always.

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.29]

Every description is there in the Vedic literatures. Therefore if we learn about Kṛṣṇa, being situated in the daiva-varṇāśrama or having acquired the real qualities of brāhmaṇa, higher or transcendental qualities… Brāhmaṇa qualities means brahma jānāti iti brāhmaṇaḥ. That is nirākāra, of course, but you have to transcend the position of brāhmaṇa and become a Vaiṣṇava. Then you will understand the Kṛṣṇa's form, Kṛṣṇa's qualities, Kṛṣṇa's pastimes. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234]. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ [Bg. 7.25]. Those who are not Kṛṣṇa conscious, those who are not advanced in Kṛṣṇa science, for them, Kṛṣṇa is covered by the yoga-māyā curtain.

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.38]

Kṛṣṇa is Śyāmasundara, but one who has advanced his love of Kṛṣṇa, premāñjana-cchurita-bhakti, he can see Kṛṣṇa every moment, everywhere. Anyone can elevate himself to that stage of seeing Kṛṣṇa every moment by this Kṛṣṇa consciousness movement. Therefore Kṛṣṇa says,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

So we have to understand Kṛṣṇa tattvataḥ, in truth, by this Kṛṣṇa consciousness movement.

Thank you very much. Hare Kṛṣṇa. (end)

731031BG.VRN

Bhagavad-gītā 7.3

Vṛndāvana, October 31, 1973

Devotee: Translation: "Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."

Prabhupāda: So the English or Hindi?

Devotee: English.

Prabhupāda: English. So manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Out of many hundreds and thousands of men, kaścid yatati siddhaye (aside:) Thank you. The difficulty is that they do not know what is siddhi. At the present moment, people are so ignorant that they do not know what is siddhi. The major problem of life, that is unsolved. Everyone is trying to make a solution of some temporary difficulties, politically, socially, economically. But real solution, as it is stated in the Bhagavad-gītā, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam… [Bg. 13.9]. Janma, birth, mṛtyu, death, and jarā, old age, and vyādhi, disease-to get out of this entanglement. Duḥkha-doṣānudarśanam.

This is our real miserable condition. We have to die. We have to take birth again, and again we have to become old, and there will be disease. Between birth and death… Birth is very miserable, To remain in the womb of the mother in a packed-up stage within a bag, and… That is miserable. Biting, the worms biting tender skin. We have forgotten, but these were the miseries for birth. In suffocated condition…But we have forgotten. So forgetfulness is not solution. Closing the eyes before the enemies is no solution. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. So long you are in material condition, you have to suffer all these miseries, either you become rich man or poor man. You may become American or Indian. The miseries of birth, death, old age and disease, they are all the same everywhere, not only within this planet, but also in other planets also. Ābrahma-bhuvanāl lokāḥ. This is the intelligence. They are trying to go to the moon planet, or somebody, by karma-kāṇḍīya consideration, they are trying to go to the heavenly planet. But wherever you go, you must know that these four conditions of material life, they are present. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9].

So if you can conquer over this miserable condition of life, janma-mṛtyu-jarā-vyādhi, that is siddhi. Otherwise it is not siddhi, that if I can construct a skyscraper building or even if I go to the Brahma-loka to get millions and millions of years as duration of life… Brahmā's life, it is stated in the Bhagavad-gītā, sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ [Bg. 8.17]. Millions of years. That is only twelve hours of Brahmā. Such twelve hours, night. Sahasra-yuga again, that is night. That is complete twenty-four hours. Then add thirty days like that. Then one year, twelve months. Such one hundred years is the duration of life of Brahmā. So you may go to the highest planetary system or in the heavenly planets. You can have better standard of life than this earthly planet or you can live for long, long years, but that is not the solution of your problems. That is not solution. But they do not know it. Therefore Kṛṣṇa has described them as mūḍhas. Mūḍhas. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. They, these mūḍhas, they are very much proud of their education and knowledge, but if you ask them that "What solution you have made for these four miseries of life, janma-mṛtyu-jarā-vyādhi [Bg. 13.9]?" they have no answer. Therefore Kṛṣṇa says, that manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. They do not know siddhi, what is siddhi. Yogis are engaged for aṣṭa-siddhi. Aṇimā-laghimā-prāpti-siddhi. They can become smaller than the smallest and heavier than the heaviest and they can get anything they desire. Prāpti, īśitā. They can control over, even they can create a planet also. Yoga-siddhi. Just like Viśvāmitra Muni, he was such a great yogi that he used to create human being from trees. So you can get all these siddhis by yoga-siddhi or by any other process, but real siddhi is how to get out of this entanglement of janma-mṛtyu-jarā-vyādhi. That is real siddhi.

So they do not know it. Therefore Kṛṣṇa says manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Out of millions and millions of persons, one can understand what is siddhi. And even one is siddha… One who becomes merged into the Brahman effulgence, because paraṁ padam, so they are also not siddha. Suppose if you merge into the Brahman effulgence, the jñānīs' ultimate goal, to become one with the Brahman effulgence, sāyujya-mukti… That is also a siddhi. That is also partial siddhi. That is not perfect siddhi. Because we are spiritual sparks, small, very small. That magnitude has been described in the śāstras. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca [Cc. Madhya 19.140]. As spiritual spark, our magnitude is one ten-thousandth part of the upper portion of the hair. We are such a small. And this… Just like the sunshine is combination of bright molecules, shining molecules. They are not one. They are also small, atomic, molecular parts. Similarly, brahmajyoti means combination of all the living entities, the spiritual sparks. To become one with the brahmajyoti means… Just like one bird enters into the green tree. It appears that it has become one. The tree is also green and the bird is also green. So when the bird enters the tree, it appears that the bird is now mixed up. But that is not the fact. The bird keeps his individuality, and at any time, when he wants, he can come out of the tree and fly anywhere. That independence is there, although apparently it seems that he has become one with the tree. Similarly, the sāyujya-mukti means apparently he is in Brahman, but factually it is not. Because each individual soul is different.

Kṛṣṇa says in the Bhagavad-gītā, kṣetra-kṣetra-jña. Kṛṣṇa has described that this body is kṣetra, and the spiritual spark, or the soul, is the kṣetra-jña. And He says also, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. Kṛṣṇa is also kṣetra-jña as Supersoul. So Kṛṣṇa is, as Supersoul, separate from the individual soul. Not that the Supersoul and… These are very clearly explained in the Bhagavad-gītā. Anumantā upadraṣṭā. One puruṣa is anumantā upadraṣṭā, and another puruṣa is bhoktā. So without the permission of the superior puruṣa, Paramātmā, this man cannot, this individual soul cannot enjoy material… He has come here to enjoy material facilities.

kṛṣṇa-bahirmukha hañā bhoga vāñchā kare

nikaṭa-stha māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

He is now entrapped by māyā, and he is trying to enjoy this material world, but he cannot enjoy the material world without the permission of the Supersoul. Anumantā upadraṣṭā. So they are not one. They are different. And Kṛṣṇa has described in the Second Chapter that "All these soldiers or kings who are assembled there and you and Me, all of us…" Now see. He describes all of them differently: "You, me and they." First person, second person and the third person. So Kṛṣṇa said, "It is not that they did not exist in the past, and it is not that, that they will not exist in the future." So always, in the past, in the present and in future, the living entities, individual soul, is always different from the Supreme. They are never homogeneous or mixed up. That is not possible. Mamaivāṁśo jīva-bhūtaḥ sanātanaḥ [Bg. 15.7]. It is not that now we have become separated. Means sanātana, eternally we are different. And besides that, how we can be separated?

Spirit is not matter. That is also described. Nainaṁ chindanti śastrāṇi. It is not that, that as we have got experience, that we can cut into pieces one material thing. Spirit cannot be cut into pieces. The part and parcel of the spirit, it is not that at a certain time we have become cut or separated from the Supreme. No. We are individual soul eternally, sanātana. Sanātana. That is our position. So therefore those who are thinking that by merging into the existence of Brahman, they will become one, that is not possible. Not one. They'll remain individual, but the whole atmosphere is spiritual. That's all. But it is impersonal spiritual. There is only existence, sac-cid-ānanda. But there is no ānanda. But every spiritual identity, every spiritual soul, as well as the supreme spirit, they are ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Ānanda-cinmaya-rasa-pratibhāvitābhiḥ [Bs. 5.37]. Everyone, as Kṛṣṇa enjoys, similarly we, being part and parcel of Kṛṣṇa, we also want to enjoy. But we can enjoy in combination with Kṛṣṇa. Just like our parts and parcel of the body, the finger, the leg, the toes, the eyes and ears, they cannot enjoy separately. When the enjoyable things or the foodstuff is given to the stomach, every part enjoys. Similarly, we being part and parcel of Kṛṣṇa, we can enjoy life in cooperation with Kṛṣṇa, not separately.

So this is the actual siddhi to understand, that "I am eternally part and parcel of Kṛṣṇa. I can enjoy eternally blissful life in knowledge with cooperation or in the association of Kṛṣṇa and His devotees." That is real life. Therefore Kṛṣṇa says, yatatām api siddhānām [Bg. 7.3]. Some of them are thinking that by merging into the existence of the Supreme, that is siddhi. That is not siddhi. That is partial siddhi, and it will not exist. That is explained in the Śrīmad-Bhāgavatam. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ [SB 10.2.32]. If you do not engage yourself in the service of the lotus feet of the Lord, then you cannot eternally remain in the brahmajyoti. You cannot remain in the brahmajyoti. You'll fall down. Therefore we see so many big, big sannyāsīs. They think that "I have become Nārāyaṇa." They address between themselves, "Nārāyaṇa, namo nārāyaṇāya." They have become Nārāyaṇa. But not, they cannot become Nārāyaṇa. Some of them have manufactured the word "daridra-nārāyaṇa." Nārāyaṇa is never daridra. These are manufactured things. Neither one can become Nārāyaṇa. But one can remain eternally the servant of Nārāyaṇa. That is possible. That is siddhi.

Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. First of all, to get out of the entanglement, this bodily conception of life. The bodily conception of life is meant for the animals. Even if he is human being, but if he is under the bodily concept of life… "I am American," "I am Indian," "I am brāhmaṇa," "I am kṣatriya," "I am fat," "I am thin," "I am white," "I am black," "I am…" If that is the identification, then he is not even human being. Ātma-tattva. Parābhavas tāvad abodha-jātaḥ. Abodha-jāta. Everyone is born that "I am this body," but if he continues to remain under the impression that "I am this body," then whatever he is doing under the bodily concept of life, he is parābhava. Parābhavas tāvad abodha-jātaḥ. Everything is defeat, because he is doing under the bodily concept of life. So this so-called nationalism, socialism, communism and this ism, that ism-they have manufactured-they are all defeat, defeating. They are being defeated because next life he does not know what he is going to become. There are 8,400,000 species of life, and according to your work, you will offer, you will be offered…

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

So actually they do not know what is siddhi. They do not know. Therefore Kṛṣṇa says that manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. He does not know what is siddhi. He does not know. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. These foolish persons, they do not know what is siddhi, and they are after siddhi. What is siddhi? Ignorance is not siddhi. It is parābhava. Siddhi is, real siddhi is, as Kṛṣṇa says, and in so many ways, that mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7], ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate, vāsudevaḥ sarvam iti sa mahātmā.. [Bg. 7.19]. This is siddhi, to know Kṛṣṇa, to know Kṛṣṇa, what is Kṛṣṇa. And Kṛṣṇa is describing Himself, what He is. The foolish person, they do not take to Kṛṣṇa's instruction. They manufacture their own way of explanation. He thinks that he has become Kṛṣṇa. This is foolishness. This is foolishness.

Therefore people do not know what is siddhi. It is not my version. Kṛṣṇa says. Manuṣyāṇāṁ sahasre… What is siddhi? If you do not know what is siddhi, what is the use? Śrama eva hi kevalam [SB 1.2.8]. You do not know what is the ultimate goal of life, what is siddhi, and you're working so hard. So Bhāgavata says, śrama eva hi kevalam: "He is working uselessly, laboriously." That's all. They do not know siddhi. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, yatatām api siddhānām [Bg. 7.3]. Yatatām api siddha, siddhānāṁ kaścit. These siddhas, those who are self-realized, athāto brahma jijñāsā… Even if he thinks that "I am the supreme," that is partially in the… That is also light. Just like if you come to the sunlight, sunshine, that is also light, but that is not perfection. If you can go within the sun globe and see the origin of shining, brightening principle, the sun-god, that is siddhi. Similarly, to merge into the Brahman is not siddhi. That is the verdict of Śrīmad-Bhāgavatam. Actually, it is a fact. Bhāgavata, whatever it says, that is real fact. Ye 'nye 'ravindākṣa vimukta-māninaḥ. If one thinks that "Now I am merged in the brahmajyoti, so I am now vimukta. I am now mukta. I am now liberated," so that Bhāgavata says, "He is thinking like that, he's liberated. He is not liberated." Vimukta-mānina. Just like if I think am millionaire, does it mean I have become millionaire. I am not millionaire. Vimukta-mānina. Why? Tvayy asta-bhāvād aviśuddha-buddhayaḥ [SB 10.2.32]. Because these persons who are thinking that he has become liberated, their buddhi is not yet cleansed. Aviśuddha. Śuddhāśuddha. Aviśuddha-buddhayaḥ. Ye 'nye 'ravindākṣa vimukta-māninaḥ, vimukta-māninas tvayy asta-bhāvāt. Asta-bhāvāt. No information of the Supreme Personality of Godhead. He is thinking that the Absolute is imperson. Therefore, asta-bhāvāt, he has no information of the Supreme Person.

The ultimate, the last word of the Absolute Truth is the Supreme Person. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. Unless one realizes Bhagavān, the Supreme Personality of Godhead, there is no question of perfection. And because one is not in complete perfection, there is chance of coming down. Therefore Kṛṣṇa has said, kaścit, kaścid vetti mām. But there is chance. If an impersonalist becomes in association with a personalist devotee, then there is chance of siddhi. Otherwise there is no chance. This siddhi, the so-called siddhi, vimukta-māninaḥ, "I have become liberated," [break] …that he can fall down. And that we see practically. Big, big sannyāsīs-brahma satyaṁ jagan mithyā-they give up this world as mithyā, but again they come to these worldly activities: opening schools, opening hospital and politics and sociology, so many things. But if it is mithyā, why you are engaged in this?

Therefore Bhāgavata says that "Although they got up to the platform, āruhya, after much penance and austerities, they fall down." Otherwise a common man, he is also opening hospital. And if a sannyāsī who has rejected this world as mithyā, and if he also wants to open hospital and school and college, then what is the difference between the common man and this learned scholar or learned self-realized brahma-jñānī? That means he has not realized what is actually siddhi, what is brahma-jñāna. Otherwise why he is coming? Paraṁ dṛṣṭvā nivartate [Bg. 9.59]. You can cease yourself from all material activities when you actually realize the Supreme Brahman. Just like you see the Americans and European boys. They are no more interested with material activities. You bribe them that "Again come to material activities." They will refuse, because paraṁ dṛṣṭvā nivartate. They are actually liberated. Actually liberated. And simply talking big, big words and becoming engaged in material activities, what is this nonsense? You are thinking liberated? You cannot give up even the family affection, and you are liberated?

Therefore Kṛṣṇa says manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Actually liberated person is a devotee. Sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]. Not these impersonalists. They do not know what is siddhi. They simply talk big words. That's all. Real siddhi is that, to be engaged. Why Brahman is mithyā, er, why this jagat is mithyā? The Vaiṣṇava who knows how to serve Kṛṣṇa, he does not take anything as mithyā. Because Kṛṣṇa is the Absolute Truth, why anything emanation from Kṛṣṇa should be mithyā? How it is possible? If something is prepared from gold, why it should be valueless? It is also gold. Similarly if this world, yato vā imāni bhūtāni jāyante, all these things have emanated from this Absolute Truth, then why it is mithyā? It is not mithyā. It is mithyā… The way in which we are, I mean to say, behaving, that is mithyā. We are behaving with this material world with an enjoying spirit, as our enjoyable things. That is mithyā. It is not your enjoyable thing. It is Kṛṣṇa's enjoyable thing. That is truth. We do not know what is truth. Therefore we do not know what is siddhi. Why should we…

That is the instruction of Rūpa Gosvāmī:

prāpañcikatayā buddhyā

hari-sambandhi-vastunaḥ

mumukṣubhiḥ parityāgo

vairāgyaṁ phalgu kathyate

Why? Now suppose if you construct a temple for Kṛṣṇa, the same spirit that as one, a karmī, is constructing a big skyscraper building, a bhakta is doing the same thing. He is also after the cement, after the iron, after the stone. Does it mean simply by handling this iron and stone and cement he becomes bhakta? No. He knows that cement is the property of Kṛṣṇa; it should be used for Kṛṣṇa. This is siddhi. He knows perfectly. The cement comes from Kṛṣṇa, iron comes from Kṛṣṇa. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhiḥ [Bg. 7.4]. Everything comes from Kṛṣṇa. Yato vā imāni bhūtāni. Therefore it should be used for Kṛṣṇa. That is siddhi. That is siddhi. This secret, they do not know, and they claim they have become siddhas. No. Siddhi means that nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. Everything should be used for Kṛṣṇa. That is siddhi. That is known to the bhaktas. Not so-called karmīs, jñānīs, yogis, no. They are not siddhas. Therefore pure devotion is

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

[Brs. 1.1.11]

Bhakti is the siddhi. Paramaṁ siddhim. Mām upetya tu kaunteya duḥkhālayam aśāśvatam, nāpnuvanti… [Bg. 8.15]. What is that? Saṁsiddhiṁ paramāṁ gatāḥ. Saṁsiddhim. Samyak siddhi, paramam, paraṁ siddhi. That is paraṁ siddhi, to go back to Kṛṣṇa. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. That is siddhi.

So Caitanya-caritāmṛta says that the material bhukti-mukti-siddhi-kāmī, they cannot be happy. Bhukti-mukti-siddhi-kāmī sakali aśānta. They cannot be. The karmīs, they are trying to be materially happy in this world, in this life, in the next life. No. Any life. You can change your life in so many times, but you'll never be happy, because you are aśānta, you want something. You want some benefit, material benefit. Or spiritual benefit. Spiritual benefit. To merge into the Supreme, that is spiritual benefit. And material benefit, to get some material profits within this world, this life or next life. So that is bhukti. Bhukti and mukti. And merging into the spiritual effulgence, brahmajyoti, that is also aśānta, because after all, he is wanting something. Bhukti-mukti-siddhi-kāmī. He wants something. To merge. And the yogis, they are plainly wanting some siddhis. So they, every one of them are wanting, in need. Therefore they are aśānta. They cannot be śānta. Kṛṣṇa-bhakta niṣkāma [Cc. Madhya 19.149]. Kṛṣṇa-bhakta does not want anything. He does not want anything. He want to serve to Kṛṣṇa. That's all. Mama janmani janmanīśvare bhavatād bhaktir ahaitukī [Cc. Antya 20.29, Śikṣāṣṭaka 4]. This is Caitanya Mahāprabhu's… Janmani janmani: "Ah, it doesn't matter. I take my birth, one after another. It doesn't matter. But I want simply to be engaged in Your service. That's all." This is niṣkāma. Janmani janmani means not even mukti. To stop repetition of birth, a devotee does not want even that. The jñānīs, they want stopping this repetition of birth, but bhakta, they do not want even stopping this.

nārāyaṇa-parāḥ sarve

na kutaścana bibhyati

svargāpavarga-narakeṣv

api tulyārtha-darśinaḥ

[SB 6.17.28]

Just like one king, he was condemned by Lord Śiva that "You become a demon." He was a great devotee. He immediately accepted. "Yes, I will accept." Bhagavān Śiva said, "Just see." Nārāyaṇa-parāḥ sarve na kutaścana bibhyati: "I have condemned him to become a demon. He has accepted, 'Yes, sir, I shall become.' " Kutaścana, na kutaścana bibhyati. He is not afraid of.

So our this Kṛṣṇa consciousness philosophy is like that, that we simply want to serve Kṛṣṇa. We have no other desire, no mukti, no bhukti, no siddhi. That is real siddhi. That is real siddhi. So people do not know that real siddhi is to approach to go back to home, back to Godhead. And either you go to Vaikuṇṭha or to Goloka Vṛndāvana planet after giving up this body, tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9], that is real siddhi, not this yoga-siddhi, jñāna-siddhi, karma-siddhi. That is not siddhi. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati [Bg. 7.3]. They do not know what is siddhi. That is the defect.

Thank you very much. (end)

740218BG.BOM

Bhagavad-gītā 7.3

Bombay, February 18, 1974

Pradyumna: (leads chanting, etc.)

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

Translation: "Out of many thousands among men, one may endeavor for perfection, and of those who achieved perfection, hardly one knows Me in truth."

Prabhupāda: Manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Sahasreṣu, many times thousands, many times. That means out of millions and trillions of persons. Many times thousands means… One hundred thousand makes one lakh. One hundred times lakhs makes one crore. Similarly, one hundred thousands of crores, billions and trillions, unlimited. First of all, manuṣya. Manuṣya means man. So, to get this human form of life, one has to wait for many, many millions of years, according to evolutionary process. Aśītiṁ caturaś caiva lakṣāṁs tāñ jīva-jātiṣu. In the Padma Purāṇa the evolution theory is described. That is taken away by Darwin, and in a perverted way he has described Darwin's theory of evolution; but that is not very scientific, although it is going on as scientific. But evolution theory is fact. Not that all of a sudden you get this body of human being, no. Tathā dehāntara-prāptiḥ [Bg. 2.13], "After death there is another body, dehāntara." Just like in this life also, we get dehāntara, another body. From baby's body to child's body, child's body to boy's body, boy's body to youth's body, from youth's body to old man's body; then, after old man's body, why not another body? But the rascals, they do not believe transmigration of the soul. It is very quite reasonable. After changing so many bodies, I have come to this old body. So what after this old body? There must be some body; it is quite reasonable. But these rascals have no brain to understand that there is life after death. Big, big professors in European countries, they do not believe transmigration of the soul.

So manuṣyāṇām, out of the, there are many kinds of men also. Just like kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ [SB 2.4.18]. The Africans, the Mongolians, the Huns… There are so many. We know so many types of human beings. Out of that, a few who are known as Aryans, they are the best type of human being. And out of the Aryans, those who are followers of the Vedic principles, they are the best. But those who are following the Vedic principles, they say that "We are Vedic, or followers of the varṇāśrama-dharma"-in common sense they call "Hindu"-but actually, they say so, they do not follow the principles. They do not follow them. They act against the Vedic principles. Therefore it is said that even though one gets this human form of life after many, many millions of years, the living soul, still, there are so many divisions in the human form of life; therefore it is said, manuṣyāṇāṁ sahasreṣu: [Bg. 7.3] "Out of many millions of human beings," kaścid yatati siddhaye. Siddhaye. Siddhaye means to get the spiritual power, or spiritual rejuvenation. That is called siddhi.

Bhukti-mukti-siddhi. There are three kinds of activities going on in the human society. Some people are karmīs. They enjoy life, or they want to enjoy life by working hard. Enjoyment means āhāra-nidrā-bhaya-maithunam. To eat very nicely and to sleep very nicely, to enjoy sex life very nicely and to make defense force, this is called enjoyment, material enjoyment. If I am secure by defense force and if I have got good bank balance, if I have got a very nice, beautiful wife and if I eat sumptuously to the satisfaction of my tongue, I think I am very much successful. But that is not success. Success is different thing. This is called bhukti, material enjoyment. So bhukti-mukti-siddhi. When one is fed up with this hard working for material enjoyment and get little sense above material enjoyment, gets little sense for spiritual understanding… That we have discussed yesterday. Jñānaṁ te 'haṁ sa-vijñānam [Bg. 7.2]. That is knowledge. To work hard like an ass for sense gratification, that is not siddhi. Siddhi is different thing. Siddhi means to understand the spiritual identification and work for it. That is called siddhi. So the attempt for such thing is called mukti, to get rid of the material entanglement. So bhukti-mukti-siddhi. There are three stages. So siddhi means when one understands his spiritual identity and tries to make his life perfect on that platform, that is called siddhi. Otherwise, bhukti mukti.

So in the Caitanya-caritāmṛta it is said that bhukti-mukti-siddhi-kāmī sakali aśānta. "So long one is on the platform of bhukti, mukti and siddhi, he is restless. He is working because he's desiring." Siddhi is specially meant for the yogis. The yogis, they want to play wonderful magic: aṇimā, laghimā, prāpti-siddhi, īśitā, vaśitā. There are eight kinds of yoga siddhis. That kind of siddhi is not recommended here. Siddhi means to understand one's spiritual identity and work for it; that is called siddhi. So manuṣyāṇām… Who knows it? There is no such education. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu [Bg. 7.3], "Out of million, million persons, one tries for this siddhi, perfection of life, to understand spiritual identity and to work for it." That is called siddhi. And yatatām api siddhānām: [Bg. 7.3] "One who has attained siddhi and trying for it further, further progress, out of them, millions of such persons, one can understand what is Kṛṣṇa."

We cannot understand Kṛṣṇa so easily. Kṛṣṇa, the Supreme Personality of Godhead, is not understandable by ordinary persons, up to the stage of siddhi. But, as Kṛṣṇa says in the Bhagavad-gītā, that "One can understand Me by the process of bhakti." Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. Here it is said,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

Tattvataḥ means truth. Simply superficially to know Kṛṣṇa… Just like in the English dictionary it is said, "Kṛṣṇa…" Kṛṣṇa is mentioned in the dictionary: "a Hindu god." So what does he know about Kṛṣṇa? "Hindu god." There are Hindu gods, many. According to our Hindu conception, there are thirty-three crores of demigods, chief of which is Lord Brahmā, Lord Śiva, Lord Viṣṇu, Sūrya and Gaṇapati. Chiefly they worship. In the Hindu world, they worship… Somebody worship Viṣṇu, somebody worship Śiva, somebody worship Brahmā, somebody worship the sun. Just like the Parsis, they worship the sun. I think I am right. So they also can be concluded as Hindus, and actually, they came from Persia. When there was Muhammadan disturbance, they fled from their country and came to India. That is the history. So these five gods are especially recommended and worshiped. So Kṛṣṇa is considered in the Viṣṇu category; therefore in the English dictionary it is said as "one of the gods." They're under the conception, foreigners, that "Hindus, they have got many gods." But actually, that is not fact. There are… Many gods means… Just like "god-ly," because they are servants of Kṛṣṇa. Just like in royal palace, even the servants are dressed with royal garments. Similarly, the chief servants of Kṛṣṇa, like Indra, Candra… Sūrya is also servant. Candra, that is also servant. Indra is also servant.

So, as it is stated in the Brahma-saṁhitā, yasyājñayā bhramati sambhṛta-kāla-cakraḥ. The sun, so powerful god… The sun, you see the sun planet, but within the sun planet, there is the sun-god, whose name is mentioned also in the Bhagavad-gītā, Vivasvān. Just like you know your president's name, Mr. Nixon, similarly, we know who is the predominating deity in the sun planet. How we know? We know from Bhagavad-gītā. Vivasvān manave prāha. Vivasvān, the present president, or the predominating deity in the sun planet, is called Vivasvān. His son is Manu, and from Manu, the manuṣya. Manu… Manuṣya means who is coming from Manu. The human race has come from the Manu. Therefore the Vedic followers, they follow the principles, or codes, of Manu-saṁhitā. Manu-saṁhitā is the law, Hindu law, still accepted, although they have made many amendments. But it is not to be amended. Just like in the Manu-saṁhitā there is no divorce. Now our Hindu laws, they have amended, "Divorce is allowed." That is not according to Manu-saṁhitā.

So there are different kinds of men. So out of many such millions and trillions different kinds of men in the human form of life, some may attempt to achieve success of life. What is that success of life? Success of life-to understand his spiritual identity. At the present moment, being conditioned by the material nature, every man is working under the impression that "I am this body." "I am Indian because I got this body from India." "I'm American; I got this body from America." All bodily concept of life. Or "I'm Hindu because I'm born of a Hindu family," "I'm Christian because I'm born of a Christian family." These are all bodily identifications. When one goes above the bodily identifications, that is called siddhi. This is the explanation of siddhi. In the bodily platform, nobody can attain perfection. He's animal. Those who are in the bodily concept of life, those who are thinking that "I am Indian," "I am American," "I am African," "I am Hindu," "I am Muslim," "I am Christian," "I am Buddhist," they're all animals. They're not human beings. Because bodily concept. In the śāstra says:

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Go-kharaḥ. Go means cow, and khara means ass. So those who are in the bodily concept of life, they're no better than the cows and the asses. This is the śāstra's verdict.

So modern civilization, everyone, mostly, they're under the bodily concept of life and they're fighting like animals, because that is animal life. Therefore Kṛṣṇa instructs at the end that "You Hindus, Muslims, Christians, this, that, kindly kick out all these conceptions of religion." Sarva-dharmān parityajya [Bg. 18.66]. Because that is not religion. This is bodily concept of life, the business of ass and cows. "So you give up this business." Sarva-dharmān parityajya [Bg. 18.66]. Kṛṣṇa says in the beginning, dharma-saṁsthāpanārthāya sambhavāmi yuge yuge: "I come down just to reestablish the principles of religion." What is that religion? Not this Hindu religion, Muslim religion, Christian religion. Those who are thinking that we are preaching Hindu religion-no. We are not preaching Hindu religion. Therefore while registering the association I purposely kept this name, "Kṛṣṇa Consciousness," neither Hindu religion nor Christian religion nor Buddhist religion. Kṛṣṇa does not belong to any sect. Those who are thinking that we are sectarian, they're wrong, because Kṛṣṇa does not belong to any sect. He says in the Bhagavad-gītā, sarva-yoniṣu. Sarva-yoniṣu, sambhavanti mūrtayo yāḥ. Yoniṣu, not only human society. Yoni means forms of life, or species of life; sarva-yoniṣu.

So the forms of life are 8,400,000 forms of life. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Nine hundred thousand species of life in the water. Who knows that? But Kṛṣṇa knows. Kṛṣṇa, because He's the father. Kṛṣṇa says,

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

Kṛṣṇa has given birth to the aquatics, to the trees, to the plants, to the birds, to the beast, to the human beings, to the demigods, everyone. Sarva-yoniṣu, including everyone. So how Kṛṣṇa consciousness can be sectarian? Just like our men went to consult about taxation. They're considering that "This is sectarian, Kṛṣṇa." This is not sectarian. Where is sectarian? Kṛṣṇa says, sarva-yoniṣu. Not only international, universal. So how we can be sectarian? For everyone. Otherwise, how everyone outside India, they're accepting this Kṛṣṇa consciousness if it is sectarian? It is not sectarian. Kṛṣṇa consciousness, Kṛṣṇa Himself says that "I am the father of all forms of life." How Kṛṣṇa can be sectarian? There is no reason to say that it is sectarian. Therefore it is said that somebody's thinking that Kṛṣṇa is Hindu god, somebody's thinking that "Kṛṣṇa was born in India; therefore He's Indian." "Kṛṣṇa took birth in the family of Yadu dynasty; therefore He's kṣatriya." "Kṛṣṇa played as a cowherd boy in Vṛndāvana; therefore He's a vaiśya." In so many ways they are thinking. But Kṛṣṇa says this is all rascaldom. Therefore He says, kaścid vetti māṁ tattvataḥ: "Actually what I am, that is known to very, very few men, only to the devotees, not to the common man."

This is the idea. Kṛṣṇa is not sectarian. Kṛṣṇa is not Hindu; Kṛṣṇa is not Indian; Kṛṣṇa is not African. Kṛṣṇa is nothing of this material world. He is the Supreme Personality of Godhead, transcendental. Simply by knowing Kṛṣṇa, one becomes immediately liberated and goes back to Kṛṣṇa, simply by knowing Kṛṣṇa. Janma karma ca me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. This very thing again, tattvataḥ. His activities, His coming down, His work, they're all transcendental, divyam, not ordinary. So, He's divyam, He's transcendental. If anyone knows in truth, then what happens to him? Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. Simply by knowing as He is, one becomes immediately liberated. Immediately. So therefore it is said, manuṣyāṇām. Because if one would know Kṛṣṇa as He is, he'll immediately liberated. So liberation is not so cheap thing. Therefore Kṛṣṇa says,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

So you can understand Kṛṣṇa.

Therefore Kṛṣṇa said in the beginning of this chapter that jñānaṁ me. Jñānaṁ te 'haṁ sa-vijñānam [Bg. 7.2]. It is a great science. It is not a speculative; it is not imagination. Just like sometimes they create imagined God. The impersonalists, they think there is no God. "God is not personal, but is impersonal. So you can imagine any form." That is rascaldom. That is not Kṛṣṇa; that is not God. How, with your limited senses, imperfect senses, you can imagine God? Whatever you imagine, that is rascaldom, that is not Kṛṣṇa. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid vetti māṁ tattvataḥ [Bg. 7.3]. If you want to know Kṛṣṇa, then you must become Kṛṣṇa's devotee. Bhaktyā mām abhijānāti [Bg. 18.55]. You cannot understand by your so-called scholarship, imaginative power. That is not possible. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi, jānāti tattvam [SB 10.14.29]. Again that tattvam. "One who has achieved a little favor of You, he can understand you by tattvata, in truth." Athāpi te deva padāmbuja-dvaya-prasāda, padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi, jānāti tattvam, na cānya, na ca anya, ciram, for good, for many, many millions of years, vicinvan, simply by speculating. That is not possible. There are many places like that.

panthās tu koṭi-śata-vatsara-sampragamyo

vāyor athāpi manaso muni-puṅgavānām

so 'py asti yat prapada-sīmny avicintya-tattve…

[Bs. 5.34]

If you simply speculate to understand God, He'll remain inconceivable. Even if you endeavor for millions and billions of years, that's not possible. In another place Kṛṣṇa says, bahūnāṁ janmanām ante [Bg. 7.19]. Not only billions of…, but after many billions and millions of births. Bahūnāṁ janmanām ante jñānavān. When one is actually on the platform of knowledge, māṁ prapadyate, he surrenders to Kṛṣṇa. Why? Because he understands at that time vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. That is mahātmā. "Vāsudeva, Kṛṣṇa, is everything." That will be explained, how Kṛṣṇa is everything, in this chapter. Jñānaṁ te 'haṁ sa-vijñānam [Bg. 7.2]. How Kṛṣṇa is everything, that will be explained in this chapter.

So if we want to understand Kṛṣṇa, it is not to be done by our scholarship, "It may be this, it may be that." That is all rascaldom. You should understand as Kṛṣṇa says. Then you'll understand Kṛṣṇa. How you can understand? You are so imperfect, you cannot understand even yourself. You do not know what you are. You are thinking that you are body; I am thinking I am this body. So bodily concept of life is the business of the cows and the asses. How the cows and asses can understand Kṛṣṇa? They cannot understand. If you want to understand Kṛṣṇa, then you should hear from Kṛṣṇa and take it as it is. Then you'll understand. If you are fortunate enough, then you'll understand.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

Tattvataḥ means truth. You can understand that "Kṛṣṇa was an India in…," He was born like that. Just like Arjuna also said, aparaṁ bhavato janma paraṁ janma vivasvataḥ, katham etad vijānīyām. So he also… Arjuna understood Kṛṣṇa because Kṛṣṇa, Arjuna was devotee of Kṛṣṇa. But to clear the idea of Kṛṣṇa, as the rascals take, he asked this question, aparaṁ bhavato janma, that "Your birth is just recently, say a hundred years ago, but the sun planet? Millions, millions of years. How can I believe that you spoke this philosophy, or science, to the sun-god, Vivasvān?"

So the reply was that "My dear Arjuna, you are My devotee. Whenever I appear, you also appear, but I remember what I spoke to the sun-god. You were also present at that time with Me, but you have forgotten. I have not forgotten." That is the difference between Kṛṣṇa and Arjuna, or God and human being. That is the difference. Vedāhaṁ samatītāni [Bg. 7.26]. Kṛṣṇa, God, knows everything, past, present and future. Just like in the Bhāgavata, in the beginning, God means janmādy asya yataḥ: [SB 1.1.1] "From whom everything has emanated." So everyone can say, "I have given birth to so many children, so many houses, so many factories. I am also God." No. You cannot be God, because you do not know, abhijña… You do not know the past, present and future. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ [SB 1.1.1]. Kṛṣṇa is abhijña. Just like in our body. We are eating. How this eating, I mean, the substance is transformed into different secretion and again blood, again flesh, again bone? How these are, we do not know. But it is actually happening. Anvayād itarataḥ. I know that I am eating, but itarataḥ, how this eating substance are transformed into bones, marrow, stool, I do not know. Therefore I am not abhijña. But about Kṛṣṇa it is said, abhijña. "He knows everything." How this world is going on? How these planets are rotating? How seasons are changing? Yasyājñayā bhramati sambhṛta-kāla-cakraḥ. Actually, it is happening due to the rotation of the sun; every scientist knows. But how the rotation of sun is going on, that they do not know. That we know. How? It is said in the Brahma-saṁhitā, yasyājñayā bhramati sambhṛta-kāla-cakraḥ. "The sun is moving by His order." Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: [Bg. 9.10] "Under My supervision, everything is going on." That is Kṛṣṇa. Kṛṣṇa is not ordinary thing.

So one who tries to understand Kṛṣṇa in truth, tattvataḥ, he is very very fortunate; therefore he's called manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. The fortune does not come to everyone and anyone. Out of millions of persons. Therefore, who have taken Kṛṣṇa, who have understood Kṛṣṇa in tattvataḥ, as far as his knowledge is concerned, he is very, very fortunate. Ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva [Cc. Madhya 19.151]. Lord Caitanya Mahāprabhu said that we are wandering throughout the universe in many species of life, and when we come to this human form of life, if we are fortunate, or if we are fortunate to meet another fortunate devotee, then we can understand what is Kṛṣṇa. That is the saying, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Simply for a time endeavoring like cats and dogs, that will not help us. We have to approach such a person… That is stated in the beginning of Seventh Chapter, mad-āśrayaḥ. What is that first version?

Pradyumna: Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ.

Prabhupāda: Ah. Yes. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. That is the beginning. Mad-āśrayaḥ. One has to take shelter of Kṛṣṇa. But Kṛṣṇa, directly you cannot take shelter. But Kṛṣṇa is not present. Kṛṣṇa is present, but we do not know how to capture Kṛṣṇa. That is another thing. Kṛṣṇa is… Just like electricity is everywhere, but one who knows the science, he can capture electricity. Telephone wire is everywhere, but still, you have to bring some expert to connect your telephone. The telephone wire is everywhere. Similarly, Kṛṣṇa is everywhere. Aṇḍāntara-stha-paramāṇu (aside:) Why you are standing? Then stand.

So the process is tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12], in the Vedic injunction. If you want to know Kṛṣṇa, Vedas, the ultimate knowledge of Veda… Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. Vedic knowledge means to understand Kṛṣṇa. So if you want to understand Kṛṣṇa, tad-vijñānārtham, vijñāna… Jñānaṁ te 'haṁ sa-vijñānam [Bg. 7.2]. It is vijñāna, it is science. Sa-vijñāna. So if you want to know that vijñāna, then you should approach: tad-vijñānārthaṁ sa gurum evābhigacchet. You must accept guru. Who is guru? Samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham [MU 1.2.12]. Guru's qualification is that he's śrotriyam: he has heard from his guru perfectly. That is guru. Śrotriyam. And brahma-niṣṭham: and firmly fixed up at the lotus feet of Kṛṣṇa. These are two qualifications. You cannot move from that firmness. You cannot move. And he has heard about Kṛṣṇa from the authorities of guru. Evaṁ paramparā-prāptam [Bg. 4.2]. That is guru. So that is recommended. If you want to know Kṛṣṇa, then tad-vijñānārtham. In order to understand that science, then you must approach guru. Ādau gurvāśrayam. That is Rūpa Gosvāmī's… Ādau gurvāśrayam. Ādau śraddhā.

So this is the process. You cannot understand Kṛṣṇa, sitting in your parlor and speculating on your so-called educational qualification. That is not possible. That is not possible. You must surrender. You must surrender. Sarva-dharmān parityajya mām… [Bg. 18.66]. You must give up all these idea that "I am Hindu," "I am Muslim," "I am Christian," "I'm Indian," "I am American," "I am white," "I am black." These designations, you have to give up. First qualification: sarvopādhi-vinirmuktam [Cc. Madhya 19.170]. Upādhi, these are all designations. So you have to give up these designations. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. You have to become Kṛṣṇa-ite and pure. Tat-paratvena nirmalam, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. Then, when you are purified, not designated, not covered by your material designation, at that time, the senses are purified. When you engage your senses to the service of the Lord, that is called bhakti.

Thank you very much. (end)

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Bhagavad-gītā 7.3

Vṛndāvana, August 9, 1974

Pradyumna: Translation: "Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."

Prabhupāda:

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

To understand Kṛṣṇa in truth, not superficially, but in fact, that we can understand, as Kṛṣṇa says in the beginning of this chapter,

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

How Kṛṣṇa is truth, the Absolute Truth, although the Absolute Truth is described in three phases in the Śrīmad-Bhāgavatam… Just like vadanti tat tattva-vidas tattvam [SB 1.2.11]. This tattva. Here it is said, tattvataḥ. The truth, Absolute Truth, is called tattva. So vadanti tat tattva-vidas tattvam [SB 1.2.11]. Tattva-vid. Vid means knowledge. Vetti veda vido jñāne. One who has got complete knowledge, he is called vid, tattva-vid. So tattva-vid, they ascertain the tattva, the truth, in three ways. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam [SB 1.2.11]. So knowledge of the truth is nondual. Absolute means nondual, no relative, absolute, advaya-jñāna. So what is that advaya-jñāna? Brahmeti paramātmeti bhagavān iti śabdyate. So to approach Kṛṣṇa, to understand, one has to go through the brahma-jñāna, brahmeti, then Paramātmā, paramātma-jñāna. Then kṛṣṇa-jñāna. Brahmeti paramātmeti bhagavān iti śabdyate. So generally, those who are inquiring about the Absolute Truth, they come to the point of brahma-jñāna, brahma-jñāna. Then, if one makes further advance, then he can understand paramātma-jñāna. Paramātma-jñāna means the all-pervasive Personality of Godhead, localized aspect. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. That is paramātma-jñāna. First of all, brahma-jñāna, then paramātma-jñāna, then bhagavad-jñāna.

Bhagavān iti śabdyate. That bhagavān is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Bhagavān means opulent.

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhaga itīṅganā

(Viṣṇu Purāṇa 6.5.47)

One who has complete, in possession, all wealth, aiśvarya, samagrasya, all, samagrasya… So that is the one of the items of becoming Bhagavān. Nowadays there are so many bhagavāns, so-called bhagavān, but this is the first step, aiśvaryasya samagrasya, whether you possess all the wealth. Who can say so? There are… A person, he is living by begging, and he's claiming to become Bhagavān. So that is not the definition of Bhagavān. Bhagavān must possess all the wealth. As it is stated in the Bhagavad-gītā, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: [Bg. 5.29] "I am the proprietor of the all the planetary systems, all the lokas, all the universes." Actually that is the fact. So one who is begging for his livelihood, he is claiming, "I am Bhagavān." Just see.

They do not know what is Bhagavān. These rascals who unnecessarily, unceremoniously claiming to become Bhagavān, they do not know what is Bhagavān. Bhagavān is described in the Brahma-saṁhitā:

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

viṣṇur mahān sa iha yasya kalā-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.48]

This is one of the description of Bhagavān, Govinda. Kṛṣṇa is Govinda. So govindam ādi-puruṣam. He's the original, primal Lord.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

So these Bhagavāns… There are expansion of Bhagavān. Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. Bhagavān has got unlimited number of expansions. It is stated, "Just like you cannot count in the river how many waves are flowing, similarly, you cannot count even how many expansions are there of Bhagavān."

So one of the expansions of Bhagavān is Mahā-Viṣṇu. Yasya kalā-viśeṣo viṣṇur mahān sa iha yasya kalā-viśeṣaḥ. Kalā-viśeṣaḥ means… Kalā means part of the expansion, not direct expansion, but part of the expansion. That is called kalā. Aṁśa-kalā. Aṁśa means direct expansion, and kalā means expansion of the aṁśa. So the Mahā-Viṣṇu is described as kalā-viśeṣaḥ, an expansion of the aṁśa, secondary. And what is that Mahā-Viṣṇu? Now, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. Jagad-aṇḍa means this universe. There are millions and millions of universes. This is only one universe. This universe, what you are seeing, this is only one. There are millions. (aside:) What is that? This is… This information we get also from the Vedic literature,

yasya prabhā prabhavato jagad-aṇḍa-koṭi-

koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.40]

So yasyaika, yasya prabhā. This brahmajyoti, brahma-jñāna, is just like the rays. As the sunshine is the rays of the sun globe, similarly, the rays of the body of the Supreme Personality of Godhead is brahmajyoti. And within that brahmajyoti, there are innumerable universes. So in each universe… We have given the picture in our title cover of Śrīmad-Bhāgavatam. So in each universe there are innumerable planets. In this way, this is a partial expansion, partial exhibition of Kṛṣṇa. That is stated in the Bhagavad-gītā.

athavā bahunaitena

kiṁ jñātena tavārjuna

viṣṭabhyāham idaṁ kṛtsnam

ekāṁśena sthito jagat

[Bg. 10.42]

Ekāṁśena. This whole, all the universes, they are simply partial exhibition of the partial expansion of Kṛṣṇa. Yasyaika-niśvasita-kālam athāvalam… [Bs. 5.48].

In this way you have to study Kṛṣṇa, not that "Kṛṣṇa was born in His maternal uncle's house at Mathurā, and He played with the gopīs or the cowherd boys." That is actual fact, but one should understand Kṛṣṇa-how great He is. That is called tattvataḥ.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

They simply superficially study Kṛṣṇa. Therefore they cannot understand how great is Kṛṣṇa. In the Western world they say "God is great." But one should understand how great He is. That is tattvataḥ. Otherwise, we shall be misled. We cannot understand Kṛṣṇa. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. The rascals, fools, asses… Mūḍhāḥ means asses. They deride Kṛṣṇa, "Oh, Kṛṣṇa I understand. What is that Kṛṣṇa?" Not like that. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu: [Bg. 7.3] "Out of many, many millions of persons…" First of all let him become siddha. Siddha means perfect. Everyone is imperfect. Everyone commits mistake. This is imperfection. Everyone commits mistake, everyone becomes illusioned, everyone's sense perception are all imperfect, and everyone is a cheater. These are the deficiency of the conditioned soul. One does not know what is Kṛṣṇa, and he wants to become Kṛṣṇa: "I am God. I am Kṛṣṇa."

So this is cheating. Bhrama, pramāda, vipralipsa, karaṇa-pāṭava. One should understand Kṛṣṇa, what is Kṛṣṇa. There are so many Vedic literatures to understand… Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. If you are studying Vedas, if you are Vedantist, then ultimate knowledge will depend how you have understood Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. If you do not understand Kṛṣṇa, what is the use of your studying Vedānta and Vedas? It is useless. Śrama eva hi kevalam [SB 1.2.8]. So don't try to understand Kṛṣṇa in that way. Generally, they understand Kṛṣṇa very easily-they are called sahajiyās-that "Kṛṣṇa was a young boy, and He was joking with the gopīs and dancing with the gopīs, and that is Kṛṣṇa. We can imitate also. We can do also." This kind of understanding means he's a rascal; he's a fool. That is, of course, Kṛṣṇa's, one of the pastimes. But that is not this ordinary young boy and young girl's pastime. That is cinmaya. Ānanda-cinmaya-rasa. That is ānanda-cinmaya-rasa.

We have no understanding what is ānanda-cinmaya-rasa. We are accustomed to taste this material ānanda, sense gratification. There are… Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. Here, in this material world, the ānanda is sex gratification, sex intercourse. Maithuna. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham. This is the most abominable ānanda. This is not ānanda. Although the whole world is mohita… Tribhir guṇamayair bhāvair mohitam. This is the ānanda. In the Western world we have seen even old men, seventy-five years old, eighty years old, they are going to the naked dance club, the sex ānanda. Because in the material world there is no ānanda except this. But in the Bhagavad-gītā you'll find, sukham ātyantikaṁ yat tad atīndriya-grāhyam [Bg. 6.21]. What is real ānanda, that you have to taste by your transcendental senses, not these senses, blunt senses. This is blunt senses, covered senses. There is no question of tasting ānanda with these senses. There is no possibility. Ānanda is described. Just like it is said, ramante yoginaḥ anante. [Cc. Madhya 9.29] Yoginaḥ, those who are transcendentalists, above this material world, they also seeking after ānanda or tasting ānanda. Ānanda-cinmaya-rasa. That is satyānanda. That is real ānanda. Ramante yoginaḥ anante. And there is no end of that ānanda. Nityaṁ nava-navāyamānam.

Caitanya Mahāprabhu has described, ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam ānandāmbudhi-vardhanam [Cc. Antya 20.12]. Ānandāmbudhi… We have no experience that ambudhi… Ambudhi means the ocean. And ānandāmbudhi, the ocean of ānanda, vardhanam, it is increasing. It is increasing. We have no experience that the sea or the ocean is increasing. It is decreasing. So this is ānanda. Ramante yoginaḥ anante. That is ananta ānanda. Ramante yoginaḥ anante satyānande cid-ātmani. That is not jaḍātmā. Here this ānanda is jaḍa, dull. It is not ānanda, material, but cid-ātmani. Iti rāma-padenāsau paraṁ brahmābhidhīyate [Cc. Madhya 9.29]. These are the description. Rāma means one who takes ānanda in the reality, not in the false. So this is the way of understanding Kṛṣṇa. In the Caitanya-caritāmṛta it is said,

siddhānta baliyā citte nā kara alasa

ihā haite kṛṣṇe lāge sudṛḍha mānasa

[Ādi 2.117]

"To understand Kṛṣṇa in truth, do not be lazy." "Oh, now I have understood Kṛṣṇa." What you have understood Kṛṣṇa? Therefore we fall down.

One should understand… Therefore, to understand Kṛṣṇa in truth, one has to devote, studying Śrīmad-Bhāgavatam nine cantos. In the Tenth Canto Kṛṣṇa is described because… Try. First of all become fit to understand Kṛṣṇa. That is called tattvataḥ. So Śrīmad-Bhāgavatam is there. Oṁ namo bhagavate vāsudevāya, janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ svarāṭ [SB 1.1.1]. Try to understand Kṛṣṇa in truth, not superficially. Of course, the ultimate goal is to understand Kṛṣṇa's pastimes in Vṛndāvana. Gopī-bhāva-rasāmṛtābdhi… But that… First of all, you become siddha. Without becoming siddha, you cannot understand. So long you are asiddha, imperfect, you cannot understand Kṛṣṇa. But if you try, if you associate with the siddhas… Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ [SB 3.25.25]. You have to associate… Just like in the morning: munibhir mahātmabhiḥ. You have to understand Kṛṣṇa in the association of mahātmās. And who is mahātmā? Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. Mahātmā is not in this material world. He is in the spiritual world. Daivīṁ prakṛtim āśritāḥ. Bhajanti. And the result is: always engaged in devotional service of Kṛṣṇa. That is mahātmā.

So Kṛṣṇa says that it is not very easy to understand Kṛṣṇa. People understand Kṛṣṇa very easily; therefore they are called sahajiyās. Everything, takes very easily. So manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Manuṣyāṇām. There are 400,000 species of manuṣya, 400,000. Catur-lakṣāṇi mānuṣāḥ. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati, kṛmayo rudra-saṅkhyakāḥ. There are statements in the Padma Purāṇa how many living entities, forms are there. So out of 8,400,000 different forms and species, there are 400,000 species of manuṣya. So out of them, one who is born in India, he is first-class manuṣya. That is a fact. Unfortunately, we are missing the chance. Therefore Caitanya Mahāprabhu says, bhārata-bhūmite haila manuṣya-janma yāra [Cc. Ādi 9.41]. So those who are Indians present here should know that after many pious activities, one gets birth in India, bhārata-bhūmite. They should try to understand Kṛṣṇa. There is facility. There are śāstras. Kṛṣṇa personally speaks Bhagavad-gītā. Vyāsadeva speaks about Kṛṣṇa in the Śrīmad-Bhāgavatam. We are neglecting, we have become so rascal and fools. This is not India's business, to imitate how economic development: "Money, money, money, money, money." This is not India's business. India's business is to understand Kṛṣṇa. Athāto brahma jijñāsā. That is India's business. These Americans and Europeans have come here not to see how much you are economically developed, industrially developed. They have got enough of this, enough, more than enough. They don't care for it. The modern young men, they do not like. They are fed up. They have come here to understand Kṛṣṇa. They come here to understand Kṛṣṇa. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3].

Therefore we have… We are trying to construct this center. Let everyone come, all over the world. And it is the India's business to understand what is Kṛṣṇa and help them. That is India's business. It is very serious movement, Kṛṣṇa consciousness movement. On this platform, the whole world can be united. It is not ordinary movement, only on the basis of Kṛṣṇa consciousness. Try to understand Kṛṣṇa.

Thank you very much. (end)

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Bhagavad-gītā 7.3

London, March 11, 1975

Prabhupāda: …human being is the life where one can understand what is God. It is not stated here jīvanam, the living entities. There are, we have several times explained, many types of living entities. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. The aquatics, they are also living entities. There are 900,000 forms of body within the water. They are also living entities. And… Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Sthāvarāḥ means living entities who cannot move-trees, plants, herbs, grass. They cannot move. So they are two millions. So in this way you come to the human being. They are also living entities. There are 400,000 different forms. We can see here. We are human being, but we have got different forms, different color.

So this is the variety of creation. So out of all these living entities, the human form of living entity is very important. So that is the life wherein we can understand what is God. Therefore in the human society there is some process of understanding God which is called religion. Religion means a process by which we can understand what is God, what is our relationship with Him, and what is our duty towards Him. So therefore it is said, these human beings who are actually trying to fulfill the mission of human life… To fulfill the mission of human life means that we living being, spirit soul, we are now entangled within this material body. This is our problem. Really the… To understand the position of the living being is the beginning of Bhagavad-gītā. Bhagavad-gītā does not begin with some utopian ideas of humanitarian work. No. Śrī Kṛṣṇa wanted Arjuna to understand in the beginning that "First of all, you understand your constitutional position, what you are."

To know ourself, what we are, that is siddhi, not to be busy with the bodily comforts of life which are being executed by the cats and dogs and hogs. The hog is whole time engaged how to maintain his body, how to have nice sexual intercourse, and how to eat anything he likes. You will find the hog life, practically. In our country, in India, in the villages the village hogs they are loitering whole day and night, "Where is stool? Where is stool?" So if human life is meant for that purpose, from early in the morning till one goes to sleep, simply find out where is money, "Where is money? Where is money? Where is money?" then where is the difference between this pig life and the human life? If human life is meant for that purpose, "Where is money? Where is money?"… Of course, for the human being the money is very sweet; similarly, to the hog the stool is very sweet. So it is the question of sweetness, not the matter. Taste. So he finds good taste in stool, and we find good taste in money.

So money also, we see, why we want money. Divā cārthehayā rājan kuṭumba-bharaṇena vā. Nidrayā hriyate naktaṁ vyavāyena ca vā vayaḥ [SB 2.1.3]. The materialistic persons are engaged whole day and night. The business is… What is their business? That at night to have very sound sleep. "Last night I had very sound sleep." That is enjoyment. "If I can sleep up to ten o'clock, twelve o'clock, oh, I have enjoyed this." The sleeping. So at night the enjoyment is sleeping and sex, vyavāyena. Vyavāyena means sex. In this way night we are wasting. And daytime? Divā ca artha iha… "Where is money? Where is money? Where is money?" And then as soon as we get money, then how to spend it for sense gratification, for kuṭumba-bharaṇa, for family maintenance, for purchasing, for shopping. In this way we are very busy. We do not know that there is another business beyond this. This is, especially at the present moment this is human civilization. They are always busy in sense gratification and getting money for that purpose. That's all. So that is not siddhi. Therefore Kṛṣṇa said that mostly, 99.9 percent, they are busy in these things: "How to get money for sense gratification? And when we get money, then spend it for sense gratification." Divā cārthehayā. That is not siddhi. That thing is going on amongst the hogs. Hogs are also busy in that way. Then where is the difference between human life and hog life?

Therefore śāstra says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1]. This was the instruction given by King Ṛṣabhadeva, whose son's name was Mahārāja Bharata, under whose name this land, this planet is called Bhāratavarṣa. This planet's original name is Bhāratavarṣa. Now it has come to India, gradually cut down, cut down. So He instructed His sons, "My dear sons, don't spoil your life simply working hard for sense gratification like the hogs. Because the hog is also working day and night, but what is the aim? The aim is sense gratification. At night sleep or have sex life, and at daytime collect money and spend it for family maintenance or some sense gratification. This is not meant for human life." Now, this morning one gentleman was asking us that we are not working. We are not working. They think… He is a lawyer. He thinks that unless one works very hard for sense gratification, he is not human being or he is not doing his duty perfectly. That is his idea. But actual life is to become perfect, from the platform of animal life come to the perfection of life. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Everyone is thinking that "Work very hard like the hogs and dogs, and find out your means of sense enjoyment, and then enjoy it." This is called karmī life. They have no other idea. You will find everyone is working hard. From morning at six o'clock till ten o'clock at night they're working hard. What is the purpose? To get some money and utilize it for sense gratification. This is animal life; this is not human life. But they are thinking that one who does not work so hard day and night for sense gratification, he is not doing. He is escaping. This is the…

But actually, they do not see that these devotees are engaged in working twenty-four hours but not for sense gratification like the hogs, but for satisfaction of Kṛṣṇa. That is the difference between Kṛṣṇa consciousness man and ordinary man, karmī man. Therefore Kṛṣṇa says that all these men, they are engaged. But the śāstra says, "No, no. You live with the minimum necessities. Don't increase your necessities unnecessarily." This is Vedic civilization. And the modern civilization is even increase your necessities-a machine for shaving your cheek. You see? Another machine, another attention diversion. More machine means more diversion of attention. I have to take care, more technician, more technologies. Simply if one razor can shave, can make my cheek very clean, where is the necessity? Formerly, at least we Indian know that go to a blacksmith and he prepares a razor, very nice razor. You pay him four annas, and it will last for your life and shave your cheek very nicely, daily or occasionally. But the modern civilization means that in everything there must be machine. That is the advancement of material… But the śāstra says, "What is the use of taking so much labor?" Kaṣṭān kāmān. Kaṣṭān means with so much labor. If you create some convenience by the so-called machine use, you create so many other inconveniences. Just like we have got now motorcar. Of course, it is convenience. But there are many inconveniences. Formerly people used to find everyone within the village. Now, because we have got big, big motorcars, we have to go thirty miles to find out a doctor. So the other inconveniences are also increased. Now we have to find out petrol and flatter the Arabians, "Give me petrol." In this way… And if I stop manufacturing, then there is unemployment.

In this way we are becoming implicated. By the so-called advancement of civilization, we are becoming implicated to these material activities and we are forgetting our real business, self-realization, what I am. Athāto brahma jijñāsā. The real business is to enquire about Brahman, about ātmā, Paramātmā, but we are forgetting that. We are simply busy for the temporary life, say, for fifty years or hundred years, utmost. But we do not know the life is continuation. As the life is continued we have got experience-from babyhood to childhood, childhood to boyhood, boyhood to youthhood, then in old body, then what is next? You ask anybody who has become old man. Ask him, "Sir, you have come to this stage. Your body is now old. You have to die. Now, from childhood you came to boyhood, boyhood to youthhood, then middle age, and now you have come to… Now what is next? Do you know?" Oh, they will be silent. Nobody knows that what is my next life. A child can say, "My next life is boy. I shall become a boy." The boy can say, "Yes, I will be like very nice young man." The young man can say that "I shall become middle-aged man, father of many children." And the middle-aged man can say, "Yes, I will become old man." And ask the old man what he will become? He cannot answer. Can anyone say?

But there is next life. This body is now old enough. It will be finished. Everyone knows. "As sure as death." Then after finishing the body, what will be your next body? Who will answer this? Where is the scientist? Where is the philosopher? Where is the learned man? Nobody knows. Nobody knows. Therefore he is blind. He does not know what is his future. But there is future. You cannot say no. The example is here. And besides that, Kṛṣṇa says, tathā dehāntara-prāptiḥ [Bg. 2.13]. Kṛṣṇa, the most superior authority, He says, and it is accepted by all the ācāryas and all persons who have attained perfection. So we should learn it, that "What is my next life?" And if I prepare for the next life, that is called siddhi. That is called siddhi. If we don't prepare for the next life, if we remain just like cats and dogs… The cats and dogs, they do not know what is next life because they are animal. And if I do not know what is next life, then what is the difference between the cats and dogs? Where is the difference between? Sa eva go-kharaḥ [SB 10.84.13], śāstra says. "One who does not know what is the next life, he is no better than go-kharaḥ." Go means cows, and kharaḥ means ass. Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ, sa eva go-kharaḥ. These men are no better than these cats and dogs and animals.

So practically you ask so many big, big men… Last time when I was here, Lord Fenner Brockway came here to see me. I asked him this question, that "What is your next life?" He is also old man, eighty-four years. He said, "Swamiji, we shall die peacefully. That's all." Peacefully you may die, but you have to accept the next body. Whether that will be peaceful or not, that they do not know. Similarly, I spoke with Professor Kotovsky in Moscow. He also said that "Swamiji, after finishing this body, everything is finished." This is the position of human society at the present moment, that they do not know how to make life perfect. To make life perfect means how to make my next life very perfect or happy or better life. Otherwise, if I remain in darkness-Kṛṣṇa says, tathā dehāntara-prāptiḥ [Bg. 2.13]-then I shall be, I may become any of these so many types of body. I may become a tree, I may become a dog, I may become a cat or maybe a demigod. There are so many, different. But I must be sure what kind of life I must have. That is stated in the Bhagavad-gītā. We are not imagining. Our movement, this Kṛṣṇa consciousness movement, based on Bhagavad-gītā.

So Kṛṣṇa says that… As He says, there is next life, that is a fact. Now, how we can prepare for the next life, that is also said in the Bhagavad-gītā. How?

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

If you want to go the the higher planetary system where the material happiness is thousands and thousands time more comfortable than on this planet… Just like Svarlokas, Svargaloka, Svargaloka, Maharloka, Janaloka, Tapoloka. There are many different planetary system up and down also. So if you want to go to that, ūrdhvaṁ gacchanti sattva-sthāḥ [Bg. 14.18], if you prepare yourself, contacting the modes of goodness, then you are promoted to higher planetary system. Yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ: [Bg. 9.25] "You can go to the Pitṛlokas or you can remain within this planet, planetary system. And if you like, you can come to Me also." "As you can go to the higher planetary system or remain here…" That is all preparation. Bhūtejyā. Yānti deva…yājinaḥ. "Similarly, if you," mad-yājinaḥ, "if you become My worshiper, then you come to Me." Kṛṣṇa said.

So what is the difference between going to the higher planetary system and what is the difference, going to back to home, back to…? Everything is explained there. If you go to the higher planetary systems, suppose to the planets of the demigod, Kṛṣṇa says, "Then you will have to again come back." Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. Even if you go to the topmost planet, then from there also, after… Kṣīṇe puṇye martya-lokaṁ viśanti [Bg. 9.21]. After your resultant action of pious activities is finished, then you have to come back again here. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. But there is another planet, which is called Goloka Vṛndāvana. If you go there, then you'll haven't to come back again in this material world, which is described by Kṛṣṇa Himself: duḥkhālayam aśāśvatam [Bg. 8.15]. Mām upetya tu kaunteya duḥkhālayam aśāśvatam [Bg. 8.15]-nāpnuvanti mahātmānaḥ. They… Not ordinary person can go to Kṛṣṇa's loka, back to home. Who can go? Mahātmānaḥ, those who are great souls. And who are great soul? They are called mahātmās. Who are mahātmās? Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manasaḥ [Bg. 9.13]. This is mahātmā. Those who are fully engaged in Kṛṣṇa consciousness, absorbed in the service of Kṛṣṇa, they are called mahātmā. Sa mahātmā sudurlabhaḥ. That kind of mahātmā, the so-called mahātmā having an orange dress and talking that he is God, incarnation of God, and he can give you perfection within six months, give him $35-not like that. The mahātmā means mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. They are under the spiritual energy. And if one inquires, "What is that spiritual energy?" the spiritual energy means to be engaged in devotional service. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manasaḥ [Bg. 9.13]. They have no other business than to work for Kṛṣṇa, serve Kṛṣṇa. They are mahātmā.

So our Kṛṣṇa consciousness movement is teaching people that "You have no other business than to work for Kṛṣṇa. That's all." This is Kṛṣṇa business. This is called Kṛṣṇa consciousness business. That is called the highest perfection. Saṁsiddhiṁ paramāṁ gataḥ. Siddhi. Here it is, siddhi. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Siddhaye means to understand "What is my position? Why I am working so hard day and night for simply for sense gratification, for satisfying the tongue, to fulfill the belly, and satisfy the genital? This is my business. That is being done by the dogs and hog." When one comes to this sense, that "Shall I work like the cats, dogs, and hogs, or I have got any other business?" that is human life. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu. All of them working like hogs and dogs. They do not know there is something other. This is the position. And the modern civilization means keep him in the darkness, that "Let him work hard like hogs and dogs, and don't give him any knowledge." Neither they know, the so-called leaders, what is the perfection. They think, "This is life: work like hog and dog, and then die like hog and dog, finish all business." This is not human life. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. They do not know what is perfection of life. Therefore we sometimes… We do not say. Kṛṣṇa says. And if we repeat Kṛṣṇa's words, the rascals, they become angry. Actually they are rascals. We plainly say. Because he does not know. If I ask him, "What is your next life?" he cannot answer. Then what is the difference? If I ask the dog that "What is your next life?" he cannot say. "Gow! gow!" That's all. So if I ask any human being that "What is your next life?" "I don't bother about that thing." (laughter) The same answer, "Gow! Gow!" That's all.

So this is the position, that we do not know what is the perfection of life. Kṛṣṇa says, therefore, begins real knowledge. This chapter is "Knowledge of the Absolute." So everyone… You ask any M.A., Ph.D., that "What is your next life, sir?" "Gow! Gow!" (laughter) That's all. "Gow! Gow!" means "Why you are bothering about these things?" Now, this is the position. And we have taken very hard job to convince these people about Kṛṣṇa consciousness. They will not accept it. They will deny immediately. They will say, "Why do you bother us? You do your own business. Let us do our own business." But why we are bothering? Because we are servant of Kṛṣṇa. Kṛṣṇa wants that these rascals should be informed. These rascals should be raised from this status of ignorance. So that is our mission. Therefore we are going and pleading, "Sir, I am a beggar, I have come to beg from you that you kindly purchase one book and you read it." So sometimes they are doing. After all, human being… So this is our… This is our business. We are stressing on pushing on these books because modern man, if he purchases one book, then at least he will see one line, "What these nonsense have written?" So if he reads one line, if he is intelligent man, he will understand the value. That is sure. That is sure.

So the Kṛṣṇa consciousness movement is completely scientific. As Kṛṣṇa said… We have given therefore. When I was registering this association in New York, some friend suggested that "Why you are giving this name 'Kṛṣṇa'? Why not put the name 'God,' 'God consciousness'?" Then "Yes, I can give the name 'God consciousness.' Then it will be confused." Because we want to preach Bhagavad-gītā as it is. That is Kṛṣṇa's speaking. And we are trying to place this Kṛṣṇa's teachings to the world. And not only that, Bhagavān, God, means Kṛṣṇa. And if I give the name of "God" instead of "Kṛṣṇa," they will bring forth so many competition of Kṛṣṇa. That is not our purpose. Kṛṣṇa means God. If God has any perfect name, that is "Kṛṣṇa." Because "Kṛṣṇa" means all-attractive. God cannot be attractive for certain person. God cannot be Christian God or a Hindu God or Muslim God. God is equally attractive for Hindu, Muslim, Christian, Buddha. That is real God. And if Hindu has manufactured some God, Christian has manufactured some God, that may be God partially, but not the Supreme God. The Supreme God is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Parama means supreme. God… You are also god, I am also god, and every one of us, god. Why? God means controller. So controller, every one of us is a controller to certain extent, not the complete controller. But Kṛṣṇa means the complete controller. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Controller… You may be controller; I may be controller; he may be controller; but not controller like Kṛṣṇa. Kṛṣṇa can control all other controllers. Therefore He is called supreme controller, Parameśvara, Paramātmā, Parabrahman.

These words are used. In the Bhagavad-gītā you will find. Arjuna says paraṁ brahma. Not Brahman. Brahman we are, every one of us. Sarvaṁ khalv idaṁ brahma. Brahman is the small Brahman, and Parabrahman means the Supreme Brahman, or the biggest Brahman. So Kṛṣṇa is the biggest Brahman, biggest Lord, biggest controller. We may be a small Brahman, a small controller. That is the distinction. How the distinction is made? That is also stated in the Vedas.

nityo nityānāṁ cetanaś cetanānām

eko bahūnāṁ yo vidadhāti kāmān

(Kaṭha Upaniṣad 2.2.13)

In Bhagavad-gītā it is said, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. Everything is there. The kṣetra-jña means the possessor of this kṣetra, body, the owner or occupier. So you, me, and every one of us, we are occupying each, one body. But I have no business with your body, but Kṛṣṇa has got business with your body, my body, his body, everyone's body. Therefore Kṛṣṇa says, kṣetra-jñaṁ cāpi māṁ viddhi. Just like a landlord. He has got many houses. The occupier is there, or apartment. He is concerned with that apartment or the house he is occupying, but the landlord has concern with so many houses. Similarly, this body, I am the occupier. God has given me this body, this machine, but proprietor is Lord, the Supreme Lord. Therefore both of us has got the concern with this body. Ātmā, Paramātmā. Soul, Supersoul.

So in this way we have to understand Kṛṣṇa. Therefore Kṛṣṇa says, yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ [Bg. 7.3]. What is Kṛṣṇa's position, how is Kṛṣṇa the Supreme Lord, how He is the supreme controller-we have to know these. Then our life is perfect. We must know our position, what is the perfection of life, what is Kṛṣṇa, and what is my relationship with Kṛṣṇa. In this way, if we understand, that is our perfect life. Kṛṣṇa is describing that. Because in this chapter He says, asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. Kṛṣṇa is ready to give us instruction, asaṁśayam, without any doubt. Anyone who is advanced in Kṛṣṇa consciousness, ask him any question like this. He will give full answer, without any doubt. That is the perfection of life. We must know kṛṣṇa-tattva. The same thing I was explaining yesterday. Caitanya Mahāprabhu says, yei kṛṣṇa-tattva-vettā sei guru haya [Cc. Madhya 8.128]. You try to understand Kṛṣṇa. Simply try to understand and study Kṛṣṇa. And Kṛṣṇa is giving about Himself. You haven't got to speculate just like so many theosophists and philosophers and theologists, and they are trying to speculate to understand what is God. Why you are speculating, wasting your time? Why not take full knowledge here? Everything is ready. No, that they will not take. They will speculate. So let them speculate. They will never be successful. But if you want success, you Kṛṣṇa conscious men, then you read Bhagavad-gītā thoroughly and understand and try to understand Kṛṣṇa perfectly. You'll understand because Kṛṣṇa is giving His own identity, identification, what He is. Then where is the difficulty? And if you understand Kṛṣṇa, you become perfect. You become perfect, So perfect that… Janma karma ca me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. If you understand Kṛṣṇa in truth, then immediate benefit is that tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. You have to give up this body. It is a fact. But after giving up, this is your last material body. No more material body. Your spiritual body.

So why not try one life to get back your spiritual life, get back your spiritual body, sac-cid-ānanda-vigrahaḥ [Bs. 5.1], and live eternal, blissful life with full knowledge and live with Kṛṣṇa and dance with Kṛṣṇa, eat with Kṛṣṇa? Why you are missing this opportunity? This is our solicitation to everyone.

dante nidhāya tṛṇakaṁ padayor nipatya

kṛtvā ca kāku-śatam etad ahaṁ bravīmi

he sādhavaḥ sakalam eva vihāya dūrād

caitanya-candra-caraṇe kurutānurāgam

This is our preaching process, that "Flattering you hundred times, falling down on your feet, I am speaking one thing. Please hear." "What is that?" "Whatever nonsense you have learned, forget." This is our only solicitation, that "You have learned all nonsense. Please forget. Try to hear Caitanya Mahāprabhu and be perfect."

Thank you very much. Any question? [break]

So what you will learn about that, by studying the human species? You study Kṛṣṇa. This is sufficient. There are 400,000 species of life. What will you benefit by studying? The botanist, the geologist, the biologist, they are doing that. Let them do that. You have to do, how to understand Kṛṣṇa. But you can simply know that there are so many different… That much, that is sufficient. What is the use of? Now, suppose I am using this microphone. What is the use of studying how it is manufactured? Why…? That's all right. It is already manufactured. Let me use it. That's all. Why should I waste my time, "How it is manufactured?" I am not going to be manufacturer of microphone. I am going to become servant of Kṛṣṇa. That's all.

Devotee: Does the word nirvāṇa mean Kṛṣṇa?

Prabhupāda: Nirvāṇa means, as I told you, you forget all nonsense, what you have learned. That is nirvāṇa. Because you have learned so many nonsense things, if you finish that "We don't want this," that "Whatever is done is done. Now let me try to understand Kṛṣṇa," that is nirvāṇa. Nirvāṇa means finished. Nirvāṇa means finished. Do you understand? Finish this all nonsense, material business. Now begin spiritual life. That is nirvāṇa.

Brahmānanda: You say that Kṛṣṇa consciousness solves the problem of death. Does it mean that we won't die?

Prabhupāda: Yes. As soon… That is said. Die means this is the last time. Because you have got this body, you will die. But after this death, no more death.

Brahmānanda: So we will die, but it will be the last death.

Prabhupāda: That is not die. We never die, but we change the body. But the change of body, we take as death. Otherwise there is no death. Na jāyate na mriyate vā. There is no death, no birth, of the soul. But just like the dress, the coat, may be old and you throw away, that means you are not annihilated. Your coat is annihilated, shirt is… Similarly, na hanyate hanyamāne śarīre [Bg. 2.20]. After being destruction of this body, you are not destroyed. You live, but in the material existence you accept another material body. That means you continue the process of birth and death. But if you understand Kṛṣṇa, if you become fit to enter into the society of Kṛṣṇa, then you get only that spiritual body, no more material body. Tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9], "He comes to Me." That is your eternal life.

Puṣṭa-kṛṣṇa: Śrīla Prabhupāda, in the Seventh Chapter Kṛṣṇa explains that He is the taste of water, and in different chapters that He's the source of light in all luminous objects. So when we think like this, how should we think of Kṛṣṇa? In His personal form?

Prabhupāda: That is already stated. There is no difficulty. Why do you ask this question? It is said, raso 'ham apsu kaunteya [Bg. 7.8], that "I am the taste of the water." So where is the difficulty? You take the taste of the water. There is taste, and Kṛṣṇa says, "I am that taste." So you understand that, that "This taste is Kṛṣṇa." Where is the difficulty? You do not know what is Kṛṣṇa, but Kṛṣṇa says "I am this taste." Why don't you accept it? Then you know Kṛṣṇa. According to your position, you understand Kṛṣṇa. Kṛṣṇa says, "I am this." So take it, that taste of water… As soon as you drink water, "Oh, here is Kṛṣṇa." So you will… Smaraṇam. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam [SB 7.5.23]. Then you will at least memorize Kṛṣṇa. That will enlighten your spiritual life. Because you will say… You take… Just like I am taking water several times, and if each time I remember, "Here is the taste, Kṛṣṇa," then Hare Kṛṣṇa. Chanting of Hare Kṛṣṇa, whatever you will be going.

Girl: Does Kṛṣṇa speak the Bhagavad-gītā in the hellish planets?

Prabhupāda: Hellish planet? It is hellish planet. (laughter) You are not thinking it is hellish? This is hellish planet. What do you mean by hellish planet? Especially this London, (laughter) always dark and moist, and what do you want more, hellish? (laughter) You have to close your door. You cannot go out. Then go to the mine and subway. That is hellish.

That's all right. Thank you. (end)

751029BG.NAI

Bhagavad-gītā 7.3

Nairobi, October 29, 1975

Harikeśa: "Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth."

Prabhupāda:

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

So to understand Kṛṣṇa is not very easy thing. Kṛṣṇa says that manuṣyāṇāṁ sahasreṣu, "Out of many millions of millions' person, one tries to become perfect." Who is going to become perfect, especially in this age? Everyone is working like cats and dogs. That's all. Whole day working for eating, sleeping, sex and defense, that's all. They are not manuṣyas. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhiḥ narāṇām. Eating… I eat; dog eat. So what is the difference between eating between the dog and me? He is eating according to his taste, I am eating also. The eating business is there in the dog also. Don't think that because you are eating on table, chair, plates, nice preparation… It is eating. People are taking that "Because I am eating on table, chair and nice dish and nice preparation, therefore I am civilized." The śāstra says that it may be different types of taking the eatables, but it is eating. That is even in dog. It does not make any difference. You are not civilized. Similarly sleeping. The dog can sleep on the street without caring for anything. We cannot sleep without nice apartment. So eating, sleeping, mating… Similarly, sex intercourse. Dog has no shame. It can enjoy sex on the street, but we have got some restriction, but the sex is there. Similarly, defense also, bhaya. Bhaya means to take care of fearfulness. That is there in the dog and in you also. It does not make any difference. Because you have got, discovered atomic bomb for defense, it does not mean that you are better than a dog. This is shastric injunction. Because he has to defend himself according to his intelligence and you are defending yourself according to your intelligence.

So this business, four business-eating, sleeping, mating and defending-these are common. Āhāra-nidrā-bhaya-maithunaṁ sāmānyam etat. This is common. Then what is the special advantage of human life? The special advantage is athāto brahma jijñāsā. Jīvasya tattva-jijñāsā. You should be inquisitive to know the value of life, the Absolute Truth. That is… The dog cannot do it. That is the distinction between dog and human being. The human being… In the human form of life there should be inquiry about Brahman, Parabrahman. That is human life. So after inquiring what is Brahman, Parabrahman, janmādy asya yataḥ [SB 1.1.1], the original source of everything, when you attain brahma-jñāna, brahma-bhūtaḥ, that is your perfection, not that to compete with the dog in eating, sleeping, mating and defending. That is not civilization. That is not perfection of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. These foolish men, animalistic, dogs and cats, two-legged animals, they do not know what is the aim of life.

Na te viduḥ svārtha-gatiṁ hi viṣṇum. The aim of life is to understand Viṣṇu, the Supreme Lord. Durāśayā ye bahir-artha-māninaḥ. They are trying to become happy in the bahir-artha, in the external energy of God, material energy. And the so-called leaders, politicians, philosophers, scientists, they're all blind. They do not know what is the aim of life. Still, they are leading the whole society.

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ

durāśayā ye bahir-artha-māninaḥ

andhā yathāndhair upanīyamānās

te 'pīśa-tantryām uru-dāmni baddhāḥ

[SB 7.5.31]

Uru-dāmni baddhāḥ. Uru means very strong, and dāmni means rope. Just like if I tie you with very strong rope, it is very difficult to open it, and you are put into difficulty. Similarly, we are in this material world uru-dāmni baddhāḥ, tied very tight with the laws of material nature. And we are declaring still, "I am free. I am independent, I can do whatever I like." This is called imperfection. So long we are in the bodily concept of life and think ourself that we are free to do anything, whatever we like, we are in ignorance, darkness, tama. Tama means darkness.

So Vedic injunction is tamasi mā jyotir gama. "Don't remain in darkness." This is darkness. Darkness means "I am this body, and the, to fulfill the necessities of the body is the highest perfection of my life." Everyone is trying for that, competition. Everyone is trying to have a skyscraper building and three Rolls Royce cars and so on, so on. They think that this is perfection of life, durāśayā, durāśayā ye bahir-artha-māninaḥ [SB 7.5.31], this material energy's production. But you do not think that "How many years I shall enjoy this skyscraper building? And what is my main business? My main business is how to become perfect." There are many animals within the skyscraper building. There are human being, there are dogs, there are cats, there are worms, rats, so many things. So to live in the skyscraper building, that facility is there even to the worms, cats, rats, everyone. That… Then what is the difference between these animals and me? The difference is how to become perfect, siddhi, svarūpa-siddhi. "What I am? Am I this body?" This should be the question. Athāto brahma jijñāsā.

So Kṛṣṇa says here that "Ultimate goal is to understand Me," vetti māṁ tattvataḥ, to understand Kṛṣṇa in fact, in truth, not superficially. That is required. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. If you are a great scholar studying all kinds of literature, Vedas, then you must know Kṛṣṇa. If you do not understand Kṛṣṇa and simply you study Vedas, it is useless waste of time.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

You are executing your occupational duties very nicely honestly. That is all right. But after executing your duties very honestly and nicely, if you do not awaken your dormant Kṛṣṇa consciousness, then śrama eva hi kevalam. You are simply wasting your time. Useless. When you understand Kṛṣṇa, then it is the highest perfection. Saṁsiddhiṁ paramāṁ gatāḥ. So nobody is interested. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu: [Bg. 7.3] "Out of many millions of persons, one may be interested." Otherwise all are in darkness.

So what is that siddhi? Siddhi, to understand one's constitutional position, "What I am." I am trying to lord if over the material nature in so many ways. Is that my position? But I am failure. I am trying to lord it over the material nature as big man, as the minister or as the zamindar, as the big business magnate, and when I am failure, then I want to become God. That is another ambition. That is another ambition. So this is not self-realization. The self-realization is that "I am trying to lord it over the material nature in so many ways, but it is becoming baffled. Why? Why it is becoming baffled? And with great endeavor, by political movements, I become the head of the political institution of the state, but I do not wish to die. Death comes and he takes away everything, my political position, my wealth, my everything, family and anything." Mṛtyuḥ sarva-haraś cāham [Bg. 10.34]. "Who is taking that? That is Kṛṣṇa."

So when we realize that, that "I am trying to accumulate so many things, but Kṛṣṇa is taking away," then why don't you surrender to Kṛṣṇa so that He may not take away your position? That is intel… That is siddhi. That is siddhi, that "I am not independent. I am trying independently, but it is not possible. I am dependent. I am eternal servant of Kṛṣṇa." That is self-realization. That has been taught by Caitanya Mahāprabhu. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. The Brahman realization ahaṁ brahmāsmi, that is liberation from material conception of life that "I am not this matter. I am not this body, but I am spirit soul." Ahaṁ brahmāsmi. That is the first step of realization, self-realization. But that is not final. The final realization is that "I am eternal servant of Kṛṣṇa." That is final realization. So long you do not come to this position, the final constitutional position, that "We are eternal servant of Kṛṣṇa," the knowledge is lacking; there is no perfection of knowledge.

Therefore Kṛṣṇa says in the Bhagavad-gītā, bahūnāṁ janmanām ante: [Bg. 7.19] "After many, many births," jñānavān, "when one actually self-realized, in awareness, fully in knowledge, then he understands," vāsudevaḥ sarvam iti [Bg. 7.19], "Vāsudeva is the supreme everything. I am simply part and parcel of Vāsudeva, eternal servant of Vāsudeva." Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. That kind of perfect person, mahātmā, is very, very rare, to understand that "I am eternal servant of Kṛṣṇa. My only business is to serve Kṛṣṇa. That is my constitutional position. I am part and parcel of Kṛṣṇa." This finger is part and parcel of my body. His business is to serve the whole body. I ask the finger, "Come here"; immediately… This is the normal, healthy condition of the part and parcel. Just like leg is my part and parcel of the body. As soon as I ask leg, "Please take me there…" That is normal. And if the leg cannot take me there-I have to take some stick-that means this is an…, not normal. It is diseased condition. It has to be treated. Similarly, as soon as we find that we do not abide by the orders of Kṛṣṇa, we must know that you are in ignorance and in abnormal condition, madness. That is my duty. Kṛṣṇa does not require my help, and still, He says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That is my good. If I surrender to Kṛṣṇa, then that is my benefit. Kṛṣṇa does not require my service. He is omnipotent. But we are so rascal, we think, "Why shall I surrender to Kṛṣṇa?" This is imperfection.

So when you come to this point, that you abide by the order of Kṛṣṇa and surrender to Him, that is perfection. But they do not do that.

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

Why they do not surrender? Now, because duṣkṛtina, always acting sinful activities, duṣkṛtina, and mūḍha, rascal. He does not know his own interest. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. Mūḍha, rascal. And then narādhama. Narādhama means lowest of the mankind. "This human body was given to him by material nature to understand Me, to surrender to Me, but he will not do this. Therefore lowest of the mankind." "No, he is so educated." No, this is nonsense. If he does not understand Kṛṣṇa, what is the meaning of education? There is no education. Māyayāpahṛta-jñānāḥ. Why these things are…? Āsuraṁ bhāvam āśritāḥ. He's defying Kṛṣṇa, defying God, "What is God? I am God." This is the position.

This is the position always of everyone who is in this material world, and especially in this age, Kali-yuga. Kali-yuga, they are all first-class fools. That is described in the Śrīmad-Bhāgavatam. Mandāḥ sumanda-matayo manda-bhāgyā upadrutāḥ [SB 1.1.10], prāyeṇālpāyuṣaḥ sabhya kalāv asmin yuge janāḥ. The Kali-yuga is very difficult yuga. In ignorance they fight, quarrel, only fight, quarrel. Kali means fight. Therefore it is called Kali-yuga. So in this age especially, the inhabitants, they are manda. Manda means all bad. Nobody is good. And sumanda, matayaḥ. Everyone has got his conception of perfection-all bogus. Sumanda-matayaḥ. Why this is? Manda-bhāgyāḥ: because they are unfortunate. Everyone does not know what he shall eat next morning or in the evening. Everyone is in need. Scarcity all over the world. Mandāḥ sumanda-matayo manda-bhāgyāḥ. And still, they are disturbed, so many. Especially with the increase of Kali-yuga, people will be disturbed by two things especially. What is that? Scarcity of food and taxation. That is stated in the Śrīmad-Bhāgavatam. Durbhikṣa-kara-pīḍitāḥ [SB 12.2.9]. Kara means taxation. The people will be embarrassed for want of food, at the same time, every year, increase of taxation. That is stated in the Bhāgavata. Durbhikṣa-kara-pīḍitāḥ. So much disturbed that they will give up their hearth and home and go away in the forest. Durbhikṣa-kara-pīḍitāḥ. Ācchinna-dāra-draviṇā yāsyanti giri-kānanam. Dāra-draviṇā, money, wife, children, everything-they will be disgusted: "Now it is impossible to maintain. Let me go away." Yāsyanti giri-kānanam.

So this is the Kali-yuga position. So five thousand years ago, when Kṛṣṇa spoke about Bhagavad-gītā, at that time the position was manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. So sahasra. Now, on account of Kali-yuga, manuṣyāṇām "millions," because it has increased. The Kali-yuga has increased. Not sahasreṣu, and the percentage has increased millions and millions. Therefore nobody is interested in this Kṛṣṇa consciousness movement. We are trying to give the highest perfection of life, but they are not interested. They want to remain like cats and dogs and suffer the consequence. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā [Bg. 3.27]. This is going on.

So Kṛṣṇa consciousness movement is very difficult to understand, but by the grace of Kṛṣṇa, it has been made very easy. Easy. That is stated in the Śrīmad-Bhāgavatam. Kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ. It was explained by Śukadeva Gosvāmī to Parīkṣit Mahārāja. He described the faults of the Kali-yuga, but he encouraged by one verse. "My dear king, there is one very nice opportunity in this Kali-yuga." Kaler doṣa-nidhe. Doṣa-nidhi: "It is the ocean of faults, but there is one very nice gain in this Kali-yuga." What is that? Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet: [SB 12.3.51] "Simply by chanting Hare Kṛṣṇa mantra one can become free from all the troubles of this yuga, Kali-yuga," and mukta-saṅga, "and he becomes liberated, and he goes back to home, back to Godhead." So take it very seriously and make your life perfect.

Thank you very much. [break]

That he has to learn, how to become humble. Tṛṇād api sunīcena taror api sahi… If you preach Kṛṣṇa consciousness, so many people will chastise you. The government will not allow you to go on the public street, and you'll not get visa. You'll be refused to enter. So you have to tolerate all these things. That is humbleness.

Devotee (1): Śrīla Prabhupāda, he states about Africa, that the food…, that they do not know what to eat tomorrow, and in fact, that here it's very hard for them to understand Kṛṣṇa consciousness. My question is which, what can we do which is…?

Prabhupāda: Go and chant Hare Kṛṣṇa and give them food. They are hungry. Then it will be successful. Chant Hare Kṛṣṇa, let them come and dance with you, and give them prasādam. They are hungry. It will be success. It is not difficult at all. That was Caitanya Mahāprabhu's preaching to the mass of people. He would chant for four hours, and after finishing kīrtana, He'll give them sumptuous food to eat. Caitanya Mahāprabhu was doing this. So you can do this. You collect money not for your eating but for distribution of prasādam. That is required. And if you do that, Kṛṣṇa will send you. Yoga-kṣemaṁ vahāmy aham [Bg. 9.22]. There will be no need. We have got about 102 centers, and each center, there are so many people, up to 250, and not less than fifty. So Kṛṣṇa is sending their food. There is no scarcity. We do not do any business. We do not go to serve in the office, but Kṛṣṇa is sending. One hundred and two centers, average hundred men-how many? Hundred into hundred? Hm. So ten thousand men we are feeding daily, apart from distribution to others. So Kṛṣṇa is sending them. So you can attain. Everything belongs to Kṛṣṇa. He'll give you supply. You have to attempt only. So chant Hare Kṛṣṇa and distribute prasādam, your movement will be success.

Devotee (2): Śrīla Prabhupāda, what about… We went out for distributing at some place and then we make them to chant Hare Kṛṣṇa at that time. And then, if we leave them they forget. Did they become purified?

Prabhupāda: Yes. You go constantly. Kīrtanīyaḥ sadā hariḥ.

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

[Cc. Ādi 17.31]

The program is that we should chant twenty-four hours Hare Kṛṣṇa. If not, as far as possible.

Devotee (3): Śrīla Prabhupāda, you said that by chanting Hare Kṛṣṇa you can go back to home, back to Godhead. So if you chant Hare Kṛṣṇa mahā-mantra and not follow the regulations, not reading your books, can you go back to Godhead?

Prabhupāda: Begin chanting. Then everything will be all right. Begin chanting. Then all other things will be adjusted.

yena tena prakāreṇa

manaḥ kṛṣṇe niveśayet

sarve vidhi-niṣedhāḥ syur

etayor eva kiṅkarāḥ

There are vidhi-niṣedhā, regulative principle. If you see that you are unable to follow, then chant Hare Kṛṣṇa sincerely. Then you'll be able to follow the regulative principles. Automatically.

Devotee (2): Śrīla Prabhupāda, of course, in fact, we are fallen, and sometimes I would like every time to think about Kṛṣṇa, and…

Prabhupāda: That will save you. If you simply think of Kṛṣṇa and talk of Kṛṣṇa, that… I think we discussed this verse in the morning. If your mind is always absorbed about Kṛṣṇa, then you are going to be perfect. Somehow or other, you think of Kṛṣṇa. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. This is the chance we are giving. Everyone can think of Kṛṣṇa. Here is Kṛṣṇa's form. Everyone can chant Hare Kṛṣṇa. Everyone can offer obeisances. Everyone can offer some fruits and flowers. This is the opportunity. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. These four principles. Then gradually develop.

Jñāna: Śrīla Prabhupāda, how may we best approach the rulers and the leaders and the politicians to interest them in this?

Prabhupāda: You simply go and chant Hare Kṛṣṇa.

Jñāna: Just the same.

Prabhupāda: That's all. You flatter them. That other day I you told that our preaching process is this: dante nidhāya tṛṇakaṁ padayor nipatya. According to Vedic civilization, if one approaches before you with a straw in his mouth, that means he is fully surrendered. That is the sign. Therefore Prabodhānanda Sarasvatī, he is speaking that "With a straw in my mouth," dante nidhāya tṛṇakam. Dante, "teeth," padayor nipatya, "I am just falling down at your lotus feet, and I have come before you with this straw very humbly." Dante nidhāya tṛṇakaṁ padayor nipatya kāku-śataṁ kṛtvā ca: "And I am flattering you hundred times." Then naturally any rogue, any rascal will be pleased: "All right, you can speak something." If you become so humble and meek, there is no man in the world who will say, "No, no, I am not going to hear you." Of course, there are many rascals. They will say so, that "I have no time." So anyway, generally people will hear. So when he says, "All right, what do you want to say?" Dante nidhāya tṛṇakaṁ padayor nipatya kāku-śataṁ kṛtvā ca ahaṁ brav…, he sādhavaḥ, again flattering: "O the great sādhu, you are…," although you know he is a great rascal. (laughter) Still, I will have to speak to him. This is the process of preaching. Is that all right? You tell him, "Oh, you are a great sādhu." Then he will be: "Oh, yes, yes. (laughter) You are right. You are right. What do you want from me? Tell me." Then you can say, he sādhavaḥ sakalam eva vihāya dūrād: "What every rascaldom you have learned, please forget. (laughter) Please forget." "Then what I have to do?" Caitanya-candra-caraṇe kurutānurāgam. "You become adhered to the lotus feet of Lord Caitanya. That is my… That's all. So I have brought this Caitanya-caritāmṛta, seventeen volumes. If you kindly take this…" So they will take. They have got money. And if he reads one line, he'll be perfect. This should be your process of preaching.

Devotee (4): Śrīla Prabhupāda, I heard you ask earlier… You say that by… Animals, they have no inferior act. So after death, what kind of birth will they get?

Prabhupāda: According to your karma. That I have repeatedly said. Did you not hear?

Brahmānanda: No, he's asking about the animals. What kind of body will they take in their next birth?

Prabhupāda: They have got evolution by nature's process. They have got evolution by nature's way. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati kṛmayo rudra-saṅkhyakāḥ. First of all aquatic. Because the whole world was filled with water, so there was animals, aquatics. So as the land became visible, then jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Sthāvarāḥ means the living entities which cannot move. That means trees and plants, vegetables. So from aquatics to vegetable life, then worm, reptiles, then birds, and then beast, then human being, then civilized men. There is chance of becoming perfect. So nature brings you up to the point of human form of life. Now you make your choice. Athāto brahma jijñāsā. And if you misuse like cats and dogs, then again go. Again go to the aquatics or cats and dogs according to your karma. That they do not know. Therefore they are called mūḍhas. They are very much advanced in knowledge and science and money-making, but what they are going to take the body next life, they do not know. Mūḍho nābhijānāti. This is their advancement. Therefore they refuse to believe that there is next life. That is one solace: "Oh, there is no next…" Bhasmī-bhūtasya dehasya kutaḥ punar āgamano bhavet: "Oh, this body will be burned into ashes, and who is coming back again?" They don't believe. Because if they believe the śāstra, then it will be horrible affair for them. But therefore they do not believe. But you believe or not believe, things are going to happen. That's all. That is laws of nature. If you don't believe that you are going to die, it doesn't matter. You have to die. If you don't believe, that "I am not going to become an old man," no, you believe or not believe, you must become old man. This is nature's law. So you believe or not believe in the next life, you have to accept it. Kṛṣṇa says, tathā dehāntara-prāptir dhīras tatra na muhyati [Bg. 2.13]. So your believe or not believe doesn't matter. Nature's work will go on.

Indian man: Śrīla Prabhupāda, regarding karma. One does his job every day, and if he spends some time in the evening chanting Lord Kṛṣṇa, do you approve this?

Prabhupāda: Oh, yes. Why not? Svalpam apy asya dharmasya trāyate mahato bhayāt. If you think of Kṛṣṇa once, that will not go in vain. That is recorded. Svalpam apy asya dharmasya trāyate mahato bhayāt. Just like Ajāmila. At the last stage of his life he chanted "Nārāyaṇa" and became liberated. So something is, about Kṛṣṇa, is very good. And you'll get chance to increase. If you believe that by chanting Hare Kṛṣṇa you'll be liberated, then why fifteen minutes? Why not fifteen hours? What is the loss there? If you chant Hare Kṛṣṇa, Hare Kṛṣṇa, what is the loss? Is there any loss? Then? Why fifteen minutes? Chant. Kīrtanīyaḥ sadā hariḥ [Cc. Ādi 17.31]. As long as you can. Now chant Hare Kṛṣṇa. (end)

740219BG.BOM

Bhagavad-gītā 7.4

Bombay, February 19, 1974

Pradyumna: …fire.

Prabhupāda: Is it ?

Devotee: No.

Pradyumna: "Vāyuḥ… (leads chanting, etc.) Translation: "Earth, water, fire, air, ether, mind, intelligence and false ego-altogether these eight comprise My separated material energies."

Prabhupāda:

bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā

[Bg. 7.4]

Prakṛti means energy. So, because we are in the material world, our material science is simply studying the material energy of Kṛṣṇa. Physical, chemical, light, sound, these are the subject matter of the scientists to understand. But they do not know wherefrom these material elements come.

In the Śrīmad-Bhāgavatam or in the Vedic literature it is said that the material energy came out of the breathing of the Supreme Lord, Mahā-Viṣṇu.

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

viṣṇur-mahān sa iha yasya kalā-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.48]

The material energy is coming through the breathing of Mahā-Viṣṇu, who is lying down in the Kāraṇa, Causal Ocean. So, from the breathing there is sound. From the ether, the sound comes-this is scientific-and from the sound, the air comes, the fire comes, then water comes, then the earth comes. The earth is the last, gross element in the material science. Therefore Kṛṣṇa says this earth, bhūmi… Bhūmi, earth, has come out of water, āpaḥ. And wherefrom āpaḥ, water, has come? Analaḥ, fire. Wherefrom fire has come? From air. Where the air has come? Ether, sky. Wherefrom the ether has come? False ego. Where from it has come? Mind. Wherefrom it has come? Intelligence. And wherefrom it has come? From the soul. This is the scientific study. But they do not know background of the soul. They're thinking, "There was a chunk and there was something. That's all. Perhaps, it may be." No definite knowledge. But here you can take the definite knowledge, wherefrom these material elements come. This Kṛṣṇa is the Supreme Soul.

So from the Supreme Soul all these material elements have come. Just like your body. Wherefrom it has come? It has come from the soul. In the śāstra it is said, karmaṇā daiva-netreṇa jantur deha-upapatti [SB 3.31.1]. Jantu. Jantu means living entity, jan word(?), jantu. So jantur deha-upapatti. There… The atheist theory that combination of matter makes a situation when living symptoms come out, combination of matter, that is the present chemical theory, chemical evolution. There are so many theories based on Darwin's theory, chemical evolution. Recently, when I was in Los Angeles, one German scientist came there. He has written one book, Chemical Evolution, and he has got Nobel Prize. Now he's touring for lecturing on his theory. So in the California university there is our student, Dr. Svarūpa Dāmodara. He's my disciple. He's doctor in chemistry. So, when this German chemist was lecturing, theorizing that life has come from chemicals, so he put the question that "Suppose if I give you these chemicals, whether you can prepare a life?" He answered in the meeting, "That I cannot say." That means he's not certain; still, he's theorizing, that from chemical, life has come. No, from chemical, life has not come; from life, chemical has come. This is real theory.

So these things are discussed very broadly in our American centers, so we stick to the point that life does not come from chemical, but chemical comes from life. So I gave one crude example. Just like a tree. It is also life, because there are different forms of life, 8,400,000 forms of life. So a tree also, another form of life. One who knows what is the condition of life, paṇḍita, learned, sama-darśinaḥ.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

[Bg. 5.18]

Paṇḍita, who knows what is what, he is sama-darśī, equipoised. He knows that the substance within the tree or substance with the dog or substance with the human being or substance within the brāhmaṇa or a śūdra or a dog or a caṇḍāla-the soul is the same. Therefore, he sees everyone, sama-darśinaḥ. Paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. He does not distinguish between man and animal or tree. Because he knows that the living force is the same, spiritual quality that is the fragmental portion of the supreme soul, Kṛṣṇa. So we can understand, if we are little sober, how material things come out.

Now, we understand from śāstra that after sex between man and woman, the matter is emulsified and creates a situation wherein the living entity takes shelter. Karmaṇā daiva-netreṇa [SB 3.31.1]. So, living entity, every one of us, dehāntara-prāptiḥ [Bg. 2.13], we shall get another body. So what kind of body we shall get? That is karmaṇā daiva-netreṇa. That will be judged by higher authorities according to our karma. If we have done work like human being, then further promotion will be given.

ūrdhvaṁ gacchanti sattva-sthā

madhye tiṣṭhanti rājasāḥ

jaghanya-guṇa-vṛtti-sthā

adho gacchanti tāmasāḥ

[Bg. 14.18]

There are three qualities of the material nature. One who is associating with the modes of goodness, they're being promoted to the higher planetary system. Those who are associating with the modes of passion, they will remain within this middle planetary system. And jaghanya-guṇa-vṛtti-sthāḥ, those who are most abominable, acting most abominably, jaghanya-guṇa, adho gacchanti. This is confirmation. Adho gacchanti: "Goes down," to the animal kingdom, to the beast, birds, reptiles, snakes so many things. There are eight millions forms. It is daivena, daiva-netreṇa. Netreṇa means "by supervision." Background of the supervision is Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ sūyate ca-carācaram [Bg. 9.10]. They are absolute.

In the Bhagavad-gītā, in another place, it is said that upadraṣṭā anumantā. The Supersoul, soul and Supersoul… There are two souls: the supreme soul and the subordinate soul within the body. So what we are doing, subordinate soul… The supreme soul or the Supersoul, who is also sitting with me within the heart, He is upadraṣṭā anumantā. He's simply seeing. And anumantā means without His sanction we cannot do anything. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ [Bg. 15.15]. Everyone has got experience. When we want to do something wrong, there is conscience: "Don't do it." "No, no, let me do." There is struggle. So this is the struggle between the soul and the Supersoul. But when you're persistent, that "I must do it," then the Supersoul orders, "All right, you can do at your own risk." That is called karma-phala. We have become subjected to the resultant action of our karma. That is called karmaṇā. By the activities, daiva-netreṇa, by the superior authorities' superintendence, daiva-netreṇa, jantur deha-upapatti, the living entity gets a type of body. What is this body? The five elements, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca. Eight elements. Earth, water, fire, air, and sky, the mind, intelligence and ego. Ego, false ego. The false ego is that "I am this body." Ahaṅkāra. Ahaṅkāra: "I am American," "I am Indian," "I am Hindu," "I am Muslim." These are all false ahaṅkāra. Neither I am Hindu nor Muslim nor Christian nor American nor Indian. I am living entity.

mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati

[Bg. 15.7]

Kṛṣṇa says that "All these living entities, they are My part and parcel, but they are struggling hard against these material laws." Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. By mental concoction he's creating a situation and he's getting that type of body. Otherwise, why there are so many varieties of body? These are the creation of our mental concoction: "I shall do that, I shall do that, I shall do this, I shall do this." So this is daiva-netreṇa. He gets daiva-netreṇa, by superior… Just like a child insists upon doing something. The father says, "All right, do it. I don't mind." He says, "Don't do it," but he persists, "I must do." "All right, do it." There are many examples.

So there is soul and there is the gross material body and there is the subtle material body. The soul is the basic principle, but to get a body, as I have already explained, the secretion discharged by the father and the mother, they mix up, they are emulsified and forms in the body of a pea. And the soul comes through the semina of the father and he's situated there. Then the body develops. Now, just try to understand. Because the spirit soul is there, therefore matter is developing. If the soul is not there, if the child is dead, no more development. No more development. No dead child develops a body. Everyone knows. Therefore these material elements come from the spirit soul, not that spirit soul comes from the material elements. This is not. This is wrong theory. If it comes from the material combination, then why you cannot produce a living entity in the laboratory? In the laboratory, no, that is not… A material… Because… Material creation is there because I wanted a, such a circumstances, atmosphere, and anumantā, the Supreme Lord, He's the supreme sanction giver-He gives me opportunity to enter into a certain type of mother's body, and the material grows.

So the actual fact is from spirit soul, the energy, material energy comes out. Take for example… That I was giving, that chemicals. Now, take one lemon tree. It is a living entity, and it is producing at least hundreds of pounds of citric acid, lemons. Everyone knows. You take fifty lemons today, again take fifty lemons, and if you extract the lemons, you'll find extensive quantity of citric acid. So wherefrom the citric acid chemical comes? Because the living entity's there in the tree. Therefore the conclusion should be the chemicals come from life; life does not come from chemical. If life comes from chemical, then you produce. I give you the chemical, whatever chemicals you want. So chemical is produced. Just like you have got experience when there is perspiration. You taste the perspiration; there is salt. Wherefrom the salt comes? Salt is… what is the chemical name? Sodium carbonate, no?

Devotee: Chloride.

Prabhupāda: Sodium chloride. Sodium chloride. So sodium chloride, wherefrom it comes? It comes from your body, and body comes from the soul. Therefore the original cause of sodium chloride is the soul. So as you can analyze a little quantity of chemicals from your body, from tree's body, from any body, so you just imagine the unlimited body, gigantic body of Kṛṣṇa, virāṭ-puruṣa, how much chemical it can produce. Therefore, don't take it that this is all imagination. Kṛṣṇa says,

bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā

[Bg. 7.4]

"These eight kinds of materials, gross and subtle, they are My energy." It is coming from Kṛṣṇa. Kṛṣṇa is not talking any nonsense. He's not bluffing you. At least those who are advanced, why you are reading Bhagavad-gītā? Because it is authoritative; Kṛṣṇa is speaking. That is fact. The most exalted authority. We have to take knowledge from the authority; we cannot manufacture knowledge. That is not… That is imperfect knowledge, because our senses are imperfect.

We have got four deficiencies. We commit mistakes, we become illusioned… We commit mistake, everyone knows. I have several times talked that even a personality like Gandhi, he committed so many mistakes. So, so long you are conditioned by the material nature, you must commit mistake. There is no escape. Similarly, we are illusioned. Illusioned means we accept something for something. Just like you are accepting this body-"I am American," "I am Indian"-but I am neither American nor Indian; I am spirit soul. This is called illusion. Bhrama, pramāda, and vipralambha. Vipralambha means the propensity for cheating others. I do not know exactly what is the cause of life; still, I am theorizing in so many ways. And when I am challenged by other person that "Can you produce, with chemical, life?" "That I cannot say." Then why you are talking nonsense? This is cheating. If you are actually in knowledge that from chemical, life can be produced, then you produce it. I give you chemicals. But when you cannot do, why you are cheating people? But this cheating propensity is there. One is a nonsense number one, but he speaks. "Devils cite scripture." That we do not accept. Our Kṛṣṇa consciousness movement does not accept the scripture cited by the Devil. Therefore we have accepted Kṛṣṇa, sarva-kāraṇa-kāraṇam [Bs. 5.1]. Whatever He says, we accept. We are not perfect, our senses are not perfect, we are fool number one, but the knowledge which we accept, that is perfect. That is Kṛṣṇa consciousness.

Therefore, whatever we speak, we do not speak anything which Kṛṣṇa does not speak. That is our quality. I have several times, I was eulogized by many persons, "Swamiji, you have done wonderful." So I say that I am not a wonderful man. I simply follow Kṛṣṇa. What Kṛṣṇa says, I repeat, like parrot. That's all. I have no knowledge. But Kṛṣṇa says that "This is this." I accept it. And then that will be… That we shall be benefited. Just like a child. If he accepts the instruction of the parents, he gets knowledge. Parent will not cheat. If a child does not know a small watch, he asks, "Father, what is this?" Father can explain, "My dear child, this is called watch. You can see time, what is the time now." That is perfect knowledge. So that knowledge is perfect. Therefore in the beginning of this chapter and in the Fourth Chapter we said, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. If we get knowledge by the pure paramparā system, pure disciplic succession, that knowledge is perfect. Then our life is perfect. And if we want to try to expound knowledge by our limited power, that is imperfect knowledge. That knowledge is not perfect. That is concoction. If you want to take perfect knowledge, then you must get from the authorities. Evaṁ paramparā. That is Vedic knowledge.

tad-vijñānārthaṁ sa gurum evābhigacchet

samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

[MU 1.2.12]

One must go to the guru. And who is guru? Guru, śrotriyaṁ brahma-niṣṭham-"One who has heard from the paramparā system and he has become completely convinced in the understanding of Brahman."

So, so this is the process. This bhūmir āpaḥ, this material, it is not a fact. People are so much attached to this material world. That is called ignorance. Mūḍha. They are called mūḍha. Māyayāpahṛta-jñānāḥ [Bg. 7.15]. Their knowledge has been taken away. These things will be explained in the later verses, that do not try to take knowledge from imperfect person; take knowledge from the perfect person, perfect Supreme Personality. Who is perfect? God is perfect. And who carries the word of God, he is perfect. This is the definition of perfection. So Kṛṣṇa says, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4]. Matter is produced by Kṛṣṇa's energy. It is not automatically produced. Just like I have given the example that this body, this material gross body, is produced out of the soul which is put into the womb of the mother by the semina of the father. These are… These descriptions are there in the Third Canto of Śrīmad-Bhāgavatam, very nicely, you consult.

So that knowledge is perfect because experimentally… Science means observation and experiment. If you are observing something, then you must experiment. Jñānaṁ vijñānam. In the previous verses we have already studied that jñānaṁ te 'haṁ sa-vijñānam [Bg. 7.2]. Jñānaṁ te 'haṁ sa-vijñānam. Theoretical knowledge, that is observation. And sa-vijñānam means experiment. If you say, if you have observed that life is produced of chemical, then make experiment. Then it is science; otherwise it is hodge-podge. It has no meaning. Life is never produced of matter; matter is produced out of life. This is the… Therefore we are fragmental matter, life. We living entities, small portion, very small portion. That is also given in the śāstras: keśāgra-śata-bhāgasya śatadhā kalpitasya ca [Cc. Madhya 19.140]. One ten-thousandth part of the top of the hair, that is the magnitude of soul.

keśāgra-śata-bhāgasya

śatadhā kalpitasya ca

jīva-bhāgaḥ sa vijñeyaḥ

sa cānantyāya kalpate

[Cc. Madhya 19.140]

That jīva, ananta, unlimited. That is our magnitude. They cannot find out one ten-thousandth part of the upper portion of the hair. There is no machine, no microscope which. Therefore these foolish people, because they cannot see the dimension, length and breadth, of the soul, they say the soul is nirākāra. It is not nirākāra. It has ākāra, but you cannot see with the blunt eyes. "Then how can I understand?" Śrotriyaṁ brahma-niṣṭham, tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. You have to learn by hearing. There is no other process. The Vedas says, the śāstra says, "This is the magnitude of the soul." You have to take it. Then you will understand. Otherwise, by so-called experiment, you have neither instrument nor facility to make, find out. The first-class medical man or physiologist, find out where is the soul in this body. But they cannot. They have no such power, but there is something which, being absent, the body is dead. That is a fact. That is a fact. Tathā dehāntara-prāptiḥ [Bg. 2.13]. That… Because that soul has gone out of this body, therefore the body is now dead. Tathā dehāntara-prāptiḥ. Therefore it is authority.

What is the distinction between dead man and living man? That you have to understand. You cannot make experiment why the body is dead. But you can understand when you touch Bhagavad-gītā. Bhagavad-gītā says,

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

Dhīraḥ, those who are actually learned, sober, he is not agitated by the death of a man because he knows that the soul has now changed this body to another body, just like he was changing from child's body to baby's body, baby's body to boy's body, boy's body to youth's body, from youth to old man's body. Now, from this old man's body, now the body cannot be used. Vāsāṁsi jīrṇāni yathā vihāya [Bg. 2.22]. Just like old garments we give up and take another garment, similarly, so long we are in the material world, we accept another material body. This is called transmigration of soul, death and birth. But when you are liberated from this conditioned life-you are fit for going to the spiritual world in your spiritual body-that is perfection of life. Tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]. That is wanted. That is wanted. You give up this body. Don't accept any more any material body, either Indra's body, Brahmā's body, or the body of the worm of the stool. You can have any body, according to your mentality. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram [Bg. 8.6]. Your body, are you making now. So at the time of death, the condition of your mind will transfer you with mind, intelligence, subtle body. They are seeing that this gross body's finished, but they cannot see that there is another body which is made of mind, intelligence and ego. That is called subtle body. That will be explained, next verse.

So this knowledge… So people are simply mad after this material enjoyment. He does not know that this material body is temporary. It is for a certain years only. But you are eternal. Just try to understand what is your eternal business. Why you are so much mad after this temporary business? That is stated in the Śrīmad-B…

nūnaṁ pramattaḥ kurute vikarma

yad indriya-prītaya āpṛṇoti

na sādhu manye yata ātmano 'yam

asann api kleśada āsa dehaḥ

[SB 5.5.4]

Kleśada. This material body is kleśada. Kleśada means always giving us trouble, always giving. Kleśada āsa. So one should always remember that "I have got this material body, which is suffering heat, cold, mātrā, sukha, duḥkha, happiness, distress." Why? Because this material body…

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

[Bg. 2.14]

So long you have this material body, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhiḥ [Bg. 7.4], then… Material world means suffering. You cannot avoid suffering. But the endeavor is how to get out of suffering. That is called struggle for existence.

So you cannot get out of it so long you do not stop acceptance of another material body. That is called real liberation, no more accepting material body. Therefore Bhāgavata says that "These madmen…" Nūnaṁ pramattaḥ. Pramattaḥ. Mattaḥ means mad, and pra means prakṛṣṭa-rūpeṇa, sufficiently mad. Nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. There are karma, vikarma and akarma. So one should know. Vikarma means criminal activities. Just like so many people are acting criminally simply to get money, as if money will save him. If he acts criminally, simply sinful activities, and by such, he is punished to get another body which is sinful, pāpa-yoni, then what is, how his money will save him? No, that cannot save. Just like if you have become criminal and you are arrested by the state. Suppose you are millionaires. Your money will save you? No. That will not save. But they… For money they are doing all sorts of sinful activities. Nūnaṁ pramattaḥ kurute vikarma yad… [SB 5.5.4]. Why they are doing? Yad indriya-prīta… Simply for sense gratification, that's all. Only benefit is sense gratification. Yad indriya-prītaya āpṛṇoti.

Therefore Ṛṣabhadeva, na sādhu manye: "Don't do this. Oh, it is not good." Why not good? Na sādhu manye yato ātmano 'yam asann api. You have got this material body, suffering, although it is temporary, but you have got this. So don't do this. Don't do anything that you get another material body. That is perfection of life. That is Kṛṣṇa consciousness.

Thank you very much. (end)

740810BG.VRN

Bhagavad-gītā 7.4

Vṛndāvana, August 10, 1974

Pradyumna: Translation: "Earth, water, fire, air, ether, mind, intelligence, and false ego-altogether these eight comprise My separated material energies."

Prabhupāda: So

bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā

[Bg. 7.4]

Bhinnā means separated. Separated means… Kṛṣṇa explains in the Bhagavad-gītā that mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā. Kṛṣṇa is everywhere. As it is confirmed in the Brahma-saṁhitā,

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.35]

Kṛṣṇa, by His one plenary portion… When we say of Kṛṣṇa, Kṛṣṇa is not alone. Kṛṣṇa has unlimited expansions. Just like one expansion is Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. Kṛṣṇa expands Himself. There are millions and trillions of living entities. Anantyāya kalpate. The living entities… Sa ca anantyāya kalpate. So Kṛṣṇa's expansion is also ananta. Not only within the heart of all living entities, but He is within the atom also. Aṇḍāntara-stha-paramāṇu-cayāntara. But this is only one plenary portion, expansion of Kṛṣṇa. Therefore in the morning we were studying… Or yesterday. That to understand Kṛṣṇa philosophically or in truth, it requires a little intelligence. Therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, yatatām api siddhānām [Bg. 7.3].

So Kṛṣṇa expands by His energy, one of the energy, external energy. Therefore it is called aparā. Kṛṣṇa will explain in the next verse, apareyam, inferior energy. For Kṛṣṇa there is no superior or inferior, but for us it is superior and inferior. Because Kṛṣṇa is the supreme spirit soul. Take, for example, just like electricity is producing heat and cool also. There is refrigerator. That is being worked out by the electric energy. And the heater is also being worked out by the electric energy. So we may distinguish this, that "This is heat and this is cold." But for Kṛṣṇa there is no such distinction. That will be understood by further explanation of this chapter.

So these energies, the external energy, Kṛṣṇa says, they are separated. Separated means you cannot perceive Kṛṣṇa directly from this energy. All materialistic scientists, they cannot understand that earth is also Kṛṣṇa's energy, water is also Kṛṣṇa's energy, fire is also Kṛṣṇa's energy. But they are energy, that they can understand. They are accepting… The scientists, they are accepting that these are different energies, but whose energy, that they do not know. Therefore Kṛṣṇa is explaining herewith that "It is My energy, separated energy." If we analytically study how water can be energy of Kṛṣṇa… We should study Kṛṣṇa and Kṛṣṇa's energies very intelligently. Wherefrom this vast water of ocean came into existence? But we can understand from Bhagavad-gītā that this vast water has come from Kṛṣṇa's energy. Now, try to understand how Kṛṣṇa's energy can produce so large amount of water. So far I am concerned, I study in this way, that we produce perspiration from our body. That perspiration may be one ounce of water, but that is produced from my body. And Kṛṣṇa has got inconceivable energy. I have got also inconceivable energy. How the water is coming out, I do not know. It is inconceivable. But it is coming out. That's a fact. So I am a very small, teeny living entity. If I can produce… Because I am always limited, therefore my energy is also limited. But Kṛṣṇa is unlimited, so He can produce water from the perspiration of His body unlimitedly. We have to understand like that. Otherwise it is not possible to understand how āpaḥ, water, came from the energy of Kṛṣṇa. It is coming from the living entity. Water is not coming from matter. Just like your perspiration is not coming… When the body is dead, the water is not coming, but so long you are living, the perspiration is there.

Therefore the source of all material elements is originally the supreme life, not matter. That is explained here. Bhūmir āpo 'nalo vāyuḥ [Bg. 7.4]. But they are separated. How they are separated? That is explained in a different verse.

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

[Bg. 9.4]

It is separated because in this material world you cannot directly perceive the presence of the Supreme Personality of Godhead. Na cāhaṁ teṣv avasthitaḥ. "I am not present there. Although it is coming from My energy, still, I am not present there." This is simultaneously-one-and-different philosophy.

So Kṛṣṇa says that ahaṅkāra itīyaṁ me bhinnā prakṛtir aṣṭa… Everything is finer. Just like the earth is grosser than the water. Water, finer. Earth you cannot move, but water can move. Therefore it is finer. And finer than the earth is the fire, and finer than the fire is air, and finer than the air is ether, and finer than the ether is the mind, and finer than the mind is intelligence, and finer than intelligence is my identity, ahaṅkāra. And finer than the ahaṅkāra is the soul. You have to study soul-finer, finer, finer, finer, finer. It is also stated in the Bhagavad-gītā in another place that indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ, manasas tu parā buddhiḥ… [Bg. 3.42]. In this, say, finer, finer. And the soul is very small magnitude finer. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca [Cc. Madhya 19.140]. So everything is explained in the Śrīmad Bhagavad-gītā. If we accept, then we get full knowledge. The beginning of the Bhagavad-gītā… In this chapter, Kṛṣṇa says, asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu: [Bg. 7.1] "Without any doubt and in full, as you can understand Me, I am going to explain."

So these five elements, gross elements, bhūmir āpo 'nalo vāyuḥ kham…, kham. And finer than…, manaḥ, buddhiḥ, ahaṅkāraḥ, mind, intelligence and false ego. False ego means I am identifying with this matter, which I am not. Therefore ahaṅkāra. This ahaṅkāra is false ahaṅkāra, which I am not. I am accepting that I am this body, but actually I am not. Therefore I am saying, it is false ego. Real ahaṅkāra is ahaṁ brahmāsmi. There is also ahaṅkāra. Ahaṅkāra cannot be abolished. Ahaṅkāra will be there, but ahaṅkāra has to be cleansed. Therefore bhakti-mārga, the path of bhakti-yoga, is the cleansing process, clearing process. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. Everything is there, but it has to be cleansed. That is Caitanya Mahāprabhu's mission. By chanting the Hare Kṛṣṇa mantra, you'll be able to cleanse your misconception of life. Misconception of life is that "I am this matter." This is ahaṅkāra, false ahaṅkāra. But I am actually not this matter; I am spirit soul. Therefore pure ahaṅkāra is ahaṁ brahmāsmi, a spirit soul. That is the beginning of understanding. Ahaṁ brahmāsmi, that is also explained in the Bhagavad-gītā that brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. If one understands this fact, that "I am not this material body; I am a spirit soul," that is called brahma-bhūta [SB 4.30.20].

So gradually, by understanding the teachings of Bhagavad-gītā and practicing it in life, we shall very easily understand the ātma-tattvam. That is the real business of human life. Unfortunately, we are not interested in the matter of understanding ātma-tattvam. Śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ [SB 2.1.2]. Śukadeva Gosvāmī says, "My dear King…" He was speaking to Mahārāja Parīkṣit that "For ordinary men there are many subject matter of hearing." Śrotavyādīni. Śrotavya means the subject matter for hearing. So Śukadeva Gosvāmī says, "For the ordinary man…" Who is that ordinary man? Apaśyatām ātma-tattvam [SB 2.1.2]. Apaśyatām, one who has no interest to see what he is. Everyone is under this contemplation that he is this body and his bodily interest is the prime interest. But nobody sees the ātma-tattvam. Therefore Śukadeva Gosvāmī says, śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ [SB 2.1.2]. We have got so many books, so many newspapers, so many magazines. We hear and read. But we are not interested in hearing Bhagavad-gītā or Śrīmad-Bhāgavatam, where ātma-tattvam, the science of soul, is described.

So why they are not interested? Now, apaśyatām ātma-tattvaṁ gṛheṣu gṛha-medhinām [SB 2.1.2]. Gṛheṣu, now, household life… They are thinking, "This is life." Tātala saikate vāri-bindu-sama, suta-mita-ramaṇī-samāje. Vidyāpati, a great poet, Vaiṣṇava poet, he has sung that… We are happy within this material world. How? Suta-mita-ramaṇī-samāje. Suta. Suta means children, and mita means friends, and ramaṇī means woman. So actually, our material life, existing, is society, friendship and love. If there are nice, beautiful women at home, children and friends, we are taking, "This is our life." But that is not life. Real life is to understand what I am, ātma-tattvam. Ātma-tattvam. Without understanding ātma-tattvam, the life is failure. Therefore Vidyāpati sings, tātala saikate vāri-bindu-sama, suta-mita-ramaṇī-samāje. We have created this society, friendship and love in this material world for becoming happy. Everyone wants to be happy, because that is his natural inclination. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). As Kṛṣṇa is happy always… You will see. Kṛṣṇa is enjoying His life with Śrīmatī Rādhārāṇī and the gopīs or the cowherds boys or His father, mother. That is spiritual, everything. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ [Bs. 5.37]. That is ānanda-cinmaya. A similar imitation here in this material world. The same thing, suta-mita-ramaṇī-samāje. But it is false. Just like you see water in the desert. You'll see there is vast mass of water in the desert, and the animal falsely go to drink the water and dies. Similarly, in this material world, this suta-mita-ramaṇī-samāje, what we are trying to become happy, that is like will-o'-the wisp, false thing. Real life is in the society of Kṛṣṇa.

Bhaktivinoda Ṭhākura therefore says, kṛṣṇera saṁsāra kara chāḍi' anācāra. If you enter into the society, friendship and love of Kṛṣṇa, that is perfection of life. Not in this false, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4]. They are separated energy. This is also made by the Kṛṣṇa's energies, but it is separate, reflection, false representa… Chāyeva. Chāyeva means just like shadow. Just like you see your face in the mirror, but it is not actually the face. It is simply… The face is here, and the shadow is there. Similarly, this material world, made of bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhiḥ, they are just like reflection of the real life in the spiritual world. Therefore it is called separated energy. Why Kṛṣṇa says? Kṛṣṇa says here that bhinnā. Bhinnā means separated. The example I have already… Sometimes I give. Just like I speak in the tape recorder. When you play, replay the tape recorder, the same voice will come. But that is not myself. That is my separated energy. With my energy I have spoken something, I have vibrated some sound. That is recorded in the tape. When it is played back, it produces exactly the same sound, but still, it is separated from me. Try to understand. This material world is like that, bhinnā, separate. The real life is in the spiritual world. The real life is… Therefore in the Śrīmad-Bhāgavatam it is said, satyaṁ paraṁ dhīmahi: [SB 1.1.1] "The real truth, the Absolute Truth, I am offering my obeisances to the Absolute Truth." So Kṛṣṇa is the Absolute Truth. Kṛṣṇa is explaining Himself. If we want to understand Kṛṣṇa, then, instead of speculating about Kṛṣṇa, better take what Kṛṣṇa teaching Himself. That will be perfect.

So the real understanding of Kṛṣṇa, that this material world is also Kṛṣṇa… But we do not know how to use it for Kṛṣṇa. If we take to that process… Kṛṣṇa's energy should be for Kṛṣṇa's purpose. That is Vaiṣṇava philosophy. Vaiṣṇava philosophy never says that this world is false. Why it is false? It is not false. As the Māyāvādī philosopher says that brahma satyaṁ jagan mithyā. No. Why jagan mithyā? Just like this temple is constructed. If somebody says, "Yes, it is very nicely constructed, but it is all false," shall I be happy? No. And actually, why it is false? It is not false. It is Kṛṣṇa's energy, the bhūmir āpo 'nalo vāyuḥ. What is this temple? This temple is combination of this bhūmir āpo 'nalo vāyuḥ [Bg. 7.4]. Tejo-vāri-mṛdāṁ vinimayaḥ. This brick, what is this brick? Brick means you take earth, mix with water and put into the fire-it becomes brick. And there is air. So it is Kṛṣṇa's energy. It is not material. It is Kṛṣṇa's energy. Because the philosophy is that Kṛṣṇa's energy should be used for Kṛṣṇa's purpose. Then it is spiritual. That is our philosophy. Śrīla Rūpa Gosvāmī, this, gives this formula:

prāpañcikatayā buddhyā

hari-sambandhi-vastunaḥ

mumukṣubhiḥ parityāgo

vairāgyaṁ phalgu kathyate

Phalgu-vairāgya. Phalgu means false. False. The phalgu, from River Phalgu is… Here, in India, there is a River Phalgu. You'll see that there is no water on the surface of the river. But if you push your hand within the sand, you'll get water. So phalgu-vairāgya means that I am giving up, renouncing everything, superficially, but within me there is a desire how to become God. I am giving up, but I cannot give up this desire. There is big, big philosophy on this point. The… They are trying to become one with God. But a devotee does not try to become one with God or separated from God. They are satisfied. In whatever condition God keeps him, he's satisfied.

So separated energy, in this way you have to understand, that although this energy is separated from Kṛṣṇa, it can be used for Kṛṣṇa. And when it is used for Kṛṣṇa, then it is spiritual. It is no more material. Material means forgetfulness. Karmīs are constructing big, big houses, skyscraper houses. The purpose is to enjoy himself. The same thing, bhūmir āpo 'nalo vāyuḥ, mixing together, brick or stone or cement, if it is used for Kṛṣṇa, then it is yukta-vairāgya.

anāsaktasya viṣayān

yathārham upayuñjataḥ

nirbandhaḥ kṛṣṇa-sambandhe

yuktaṁ vairāgyam ucyate

So our philosophy is that. Although this material world, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4], they are separated from Kṛṣṇa, we can use it for Kṛṣṇa. Just like the same example: The tape recorder, it is material, but it can be used for Kṛṣṇa's purpose. We are writing books, recording in the tape recorder. That nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. There is no need of giving up this bhūmir āpo 'nalo vāyuḥ, as the Māyāvādī philosopher says. You can utilize. After all, it is Kṛṣṇa's energy. This is the best philosophy, that one man's property should be used for the proprietor. That is the best use.

So we do not neglect this bhūmir āpaḥ…, although it is separated energy, but when we reconnect in the service of the Lord, it becomes spiritual. It requires little time to understand. And the example, as we have given many times, that you put one iron rod in the fire. It becomes warm, warmer, warmer, warmer. Then, when it is red-hot, it is no longer iron rod, but it is fire. Similarly, everything in this material world, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4], although it is separated from Kṛṣṇa, if you engage it in the service of Kṛṣṇa, it is no more material. It is spiritual. This is the philosophy of Vaiṣṇavas. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate.

So this is Kṛṣṇa consciousness. If you always remember that everything, whatever we are using, that is Kṛṣṇa's energy… We are also Kṛṣṇa's energy, jīva-bhūta. That will be explained in the next verse. Apareyam itas tu viddhi me prakṛtiṁ parām. Another prakṛti, parā-prakṛti, spiritual energy. What is that? Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate [Bg. 7.5]. So both of us… The matter is also Kṛṣṇa's energy, and the spirit soul is also Kṛṣṇa's energy. And there is another, spiritual world. That is also Kṛṣṇa's energy. Everything is Kṛṣṇa's energy. So when the spiritual energy is engaged in the service of Kṛṣṇa, even this material energy, bhūmir āpo 'nalo vāyuḥ, that also becomes converted into spiritual energy exactly like that iron rod converted into fire.

So it requires intelligence. If you think how all things can be changed into spiritual world, that is Kṛṣṇa consciousness movement.

Thank you very much. (end)

751031BG.NAI

Bhagavad-gītā 7.4

Nairobi, October 31, 1975

Harikeśa: "Earth, water, fire, ether, mind, intelligence and false ego-altogether these eight comprise My separated material energies."

Prabhupāda:

bhūmir āpo 'nalo vayuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā

[Bg. 7.4]

Kṛṣṇa is explaining Himself. God is explaining what is God. That is real knowledge. If you speculate on God, it is not possible. You cannot understand. The God, Kṛṣṇa, in the beginning said, asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. Samagram. Samagra means whatever… Or samagra means complete. So whatever subject for study and knowledge there is, God is the sum total of everything, one. God is the sum total of everything. Therefore He begins to explain Himself that…

First of all, because we have no information of God but practically we see the vast land, the vast water, ocean, the vast sky, then fire, so many things, material things, material things also mind… Mind is also material. And then ego. Everyone is thinking that "I am something. I am…" Kartāham iti manyate. Ahaṅkāra-vimūḍhātmā. This false ego. This ego means false ego. And there is pure ego. That pure ego is ahaṁ brahmāsmi, and the false ego: "I am Indian," "I am American," "I am African," "I am brāhmaṇa," "I am kṣatriya," "I am this," "I am that." This is false ego, ahaṅkāra. So at the present moment… Not at the present, always, we are surrounded by all these things. That is our beginning of philosophy: wherefrom this land came? Wherefrom this water came? Wherefrom the fire came? That is natural inquiry. Wherefrom the sky came? How the stars are situated, so many millions and millions? So these are the inquiries of the intelligent person. That is the beginning of philosophical life. Therefore those who are thoughtful human being, gradually they are inquisitive of understanding the Supreme Lord, Kṛṣṇa.

So Kṛṣṇa is there, and Kṛṣṇa is explaining Himself, "I am like this." But unfortunately we'll not understand Kṛṣṇa, but we'll try to speculate what is God. This is our disease. Kṛṣṇa is explaining Himself; God is explaining Himself. We shall not take that statement, but either we shall deny or we shall accept God without any head and leg and so on, so many things. This is our disease. Therefore in the previous verse it has been explained,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

Out of many millions and millions of persons, actually they are serious to understand, "What is the aim of life? What is God? What is my relation…" Nobody is interested. Just like… Sa eva go-kharaḥ [SB 10.84.13]. Everyone is interested with this bodily conception of life like cats and dogs. This is the position. Not only now, always, this is the material condition. But somebody, manuṣyāṇāṁ sahasreṣu, out of millions, one tries to understand, to make his life perfect. And out of such perfection…

Perfection means to understand his real constitutional position, that he is not this material body; he is spirit soul, Brahman. That is perfection, perfection of knowledge, brahma-jñāna.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

After brahma-jñāna… Sometimes the Māyāvādī philosophers they say, "By bhakti one gains brahma-jñāna, and one becomes liberated, merged into Brahman," and so on, so on, because they say, "Bhakti is meant for the less intelligent class of men." Their accusation is like that. No. That is not the fact. Bhakti, kaniṣṭha-adhikārī, in the lower stage of bhakti, that is also higher than the Māyāvāda philosophy. In the lower status of bhakti means that arcā-vigraha, anyone, any person, he does not clearly understand what is God, but by the instruction of the spiritual master one is engaged in the service of the Lord. This morning we have explained the Deity worship. Here is God. Here is God, factually, but He has no realization that here is God. That is called kaniṣṭha-adhikārī, in the lower stage of devotional service. But if he accepts even theoretically that "Here is God," then he becomes more advanced than the Māyāvādī who are thinking of God without head and leg, nirviśeṣa-vādī.

So therefore Caitanya Mahāprabhu says that one who has undergone the training by a Māyāvādī philosopher, his life is finished. Māyāvādi-bhāṣya śunile haya sarva-nāśa [Cc. Madhya 6.169]. He says that he is finished because he'll never be able to advance in devotional service, and that is the ultimate goal of life. Mad-bhaktiṁ labhate parām. Brahma-bhūtaḥ prasannātmā [Bg. 18.54]. After realization of Brahman, when he is actually on the Brahman platform, then the symptom is na śocati na kāṅkṣati: he has no more lamentation and no more aspiration. Ahaṁ brahmāsmi. Then he can see everyone one equal level. Samaḥ sarveṣu bhūteṣu. Because he does not see the outward body, he does not see that "Here is a Hindu, here is a Muslim, here is a Christian, here is an Indian, here is American, here is black and here is white." No. He sees within, within, introspection. He sees that within,

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

[Bg. 5.18]

That is samaḥ sarveṣu bhūteṣu. Not artificially you can make samaḥ sarveṣu bhūteṣu. Artificially it is not possible. There will be some distinction, must be, bodily. So therefore, on the bodily platform, they are trying to become united. The United Nation is trying for the last forty years, but there is no unity; it is not possible-on the bodily platform. But on the spiritual platform there is unity. Just like in our movement, Kṛṣṇa consciousness, you'll find all different nations, all different colors, all different religion, all different sex. They are all united in chanting Hare Kṛṣṇa. This is united nation. There is no distinction. And this is not artificial, this is practical. So the people are trying to become united, oneness. That is not possible on the bodily platform. So this bodily concept of life can be vanquished, can be, I mean to say, rejected on the spiritual platform.

So here Kṛṣṇa says that first of all our material conception of life… We are in the material world. We see everything as stone and wood and earth and water and fire and everything. We have got the capacity to see all these things. Here Kṛṣṇa says that this bhūmi, this earth; āpa, this water; anala, this fire; vāyu, air; kham, the sky, ether; mana, mind… That is still subtle. Up to ether, you can see, but the mind, which is still finer than the ether, mana, that you cannot see. Mind, everyone knows you have got mind, I have got mind, but you cannot see the mind, neither I can see your mind. Here is the subtle. First gross: bhūmir āpo 'nalo vāyuḥ, up to ether. Ether also we cannot see, but we can understand here is ether by (claps) sound. As soon as there is sound, this is the understanding of ether. Ether, vāyu, you can touch, but you cannot see. Then fire, you can see. And then water, you can see also, and then earth-gross. From the finer, we are coming to the gross. Begins from the finer.

So finer than the ether is the mind, and finer than the mind is intelligence, ego. And finer than the intelligence and ego is the soul. So how you can see soul? You cannot see even the material things, as soon it becomes finer. How you can see the soul? They cannot see, but soul is there. Therefore when the soul departs from the body we see the bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhi-ahaṅkāra… [Bg. 7.4]. Buddhi-ahaṅkāra The man, the dead man, is lying. The gross thing we are seeing, but the mind, intelligence, ego, which is carrying that soul, that we do not see. How transmigration of the soul takes place, that we have no knowledge, poor fund of knowledge. We can simply think gross. Jaḍa-darśana. It is called jaḍa-darśana. Even there is no sūkṣma-darśana. Although there is mind, but we cannot see. Then how you can see the soul?

So this is the defect of modern education. So what is beyond your perception, sense perception, that you have to hear. There are two kinds of knowledges: by practical experience, direct perception, and by hearing from authority, aitihya. According to Vedic system, there are three kinds of evidences: direct, and pratyakṣa… Pratyakṣa means direct. And then aitihya and śruti. Śruti. Śruti means hearing from the authority. Just like here we see that there is mind. Everyone knows mind, but it is confirmed by the śāstra because we are hearing from Kṛṣṇa which is called śruti. Similarly, when Kṛṣṇa says in the Second Chapter,

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

Asmin dehe, "Within this body, there is the proprietor of the body," that you have to learn by hearing. If you want to see immediately, "Let me see where it is in the…," oh, your so-called scientific research cannot help you. You have to learn it simply by hearing from the authority. This is called śruti, śruti-pramāṇa, śruti-pramāṇa, evidence from śruti.

So the Vedic knowledge is called śruti. You have to learn things beyond your perception simply by hearing from the authorities. So Vedic knowledge is the authority. Why we accept Vedas as authority? Because there is the perfect knowledge. I have discussed so many times the authority of the Vedas, accepting cow dung as pure although animal stool is impure. But Vedas accept that cow dung is pure; we accept it. Cow dung is pure. This is called śruti-pramāṇa. Śruti-pramāṇa means the real knowledge, perfect knowledge, is coming from the supreme perfect, Kṛṣṇa. That perfect knowledge after creation… Brahmā is the first created being, so Brahmā was instructed the śruti, perfect knowledge, by Kṛṣṇa. Kṛṣṇa is the original spiritual master. Vedānta-vit. He says, Kṛṣṇa, in the Bhagavad-gītā,

sarvasya cāhaṁ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyo

vedānta-kṛd veda-vid eva cāham

[Bg. 15.15]

So Vedic knowledge means the instruction given by Kṛṣṇa to the first living being, Lord Brahmā. Janmādy asya yataḥ [SB 1.1.1]. From Kṛṣṇa everything is born, everything is emanated. He says in the Bhagavad-gītā that ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. Everything is coming from Him. So the first engineer of this universe, Lord Brahmā, he comes from Kṛṣṇa. Not directly Kṛṣṇa, but from Garbhodakaśāyī Viṣṇu. There is viṣṇu-tattva: Kṛṣṇa, Balarāma, Saṅkarṣaṇa, Catur-vyūha, Nārāyaṇa. Dvitīya-catur-vyūha: again Saṅkarṣaṇa; from Saṅkarṣaṇa, Mahā-Viṣṇu; Mahā-Viṣṇu to Garbhodakaśāyī Viṣṇu; Garbhodakaśāyī Viṣṇu, then Kṣīrodakaśāyī Viṣṇu; in this way. So Kṛṣṇa is the origin. Therefore Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. Sarvasya means even this Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī Viṣṇu, Nārāyaṇa, Saṅkarṣaṇa, Aniruddha, Pradyumna-everything. Then again the material world-Brahmā, Viṣṇu, Maheśvara. Then from Brahmā so many demigods, in this way, this way. Therefore He is the ahaṁ sarvasya prabhavaḥ. This is the point. And the knowledge is also coming from Him. Knowledge is coming from Him.

It is explained in the Śrīmad-Bhāgavatam, janmādy asya: [SB 1.1.1] "The original person from whom everything is born," yataḥ, anvayād itarataś ca artheṣu abhijñaḥ, "He knows everything perfectly, indirectly and directly." Anvayād itarataś ca abhijñaḥ. And wherefrom He got the knowledge? Now, svarāṭ. That is His… God means svarāṭ. He hasn't got to get any knowledge from anyone else. Everyone gets knowledge from Him, but He hasn't got to take knowledge from anyone, svarāṭ, independent. So the Brahmā, the first lord, first creature, living creature, so he got knowledge from Kṛṣṇa. Tene brahma hṛdā ādi-kavaye: [SB 1.1.1] "That Supreme Person gave the knowledge to the ādi-kavi." Ādi-kavi means Lord Brahmā, the first learned man.

So our Vedic conception of life, creation, is not like the Darwin, that his first creation… I do not know what is, but they think that they'll get knowledge from monkey. But we do not take knowledge from monkey. (laughter) Therefore we do not keep ourself in darkness. If you take knowledge from monkey, then you remain always like monkey. You cannot be advanced. But here it is… Bhāgavata says, tene brahma hṛdā ādi-kavaye: We got knowledge directly from Kṛṣṇa, the most perfect. Therefore Brahmā is generated from Viṣṇu. So the first living creature, the perfect person within this material world who got instruction there, that is the beginning of creation. Beginning of creation is not crude or ignorance. Beginning of creation is first-class knowledge. That is the Vedic conception.

So Kṛṣṇa says that how you are thinking of the material. Material scientists, they are studying earth. What is called? Soil expert, they are studying soil: "Where is mine? Where is gold? Where is coal? Where is this, that?" So many thing, they are studying. But they do not know wherefrom these things came. Here is… Kṛṣṇa explains that bhinnā me prakṛti: "This is My energy, My energy." How these different chemicals and earthly matters became manifested, everyone is inquisitive, any thoughtful man. Here is the answer. Here is the answer, that

bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā

[Bg. 7.4]

Bhinnā prakṛtir aṣṭadhā. Just like I am speaking, it is being recorded, recorded. But in my absence, if the record is played, it will exactly vibrate the same sound. So that is my energy or anyone's energy, but bhinnā, separated from me. You have to understand like that. So everything is energy of God, Kṛṣṇa, but this material world means we are missing Kṛṣṇa. Wherefrom this energy has come? That point we are missing. Bhinnā. One who knows… Just like the same example. In the record the play is going on, but one who does not know who has recorded this speech, he cannot find out. But one who knows voice, he can understand, "It is coming from Prabhupāda, or the Swamiji." Similarly, the energy is there, but because we have forgotten the source of the energy or we do not know the source of the energy, therefore we take material things as final. This is our ignorance.

This prakṛti, this material world, is composed of these things: bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg. 7.4]. So wherefrom this came? That Kṛṣṇa explains, that "They are My energies." Because we have to know, so… To understand Kṛṣṇa means one must know what is this earth, what is this water, what is this fire, what is this air, what is this sky, what is this mind, what is this ego. These material things, they should know that wherefrom these things came. They only theorize that water is combination of some chemical, hydrogen, oxygen. But wherefrom the chemical came, hydrogen, oxygen? That they cannot answer. So therefore this is called acintya-śakti. Acintya-śakti. If you do not apply, if you refuse, acintya-śakti, in God, acintya-śakti, inconceivable energy, then there is no God. Acintya-śakti-sampannaḥ.

Now you can understand what is that acintya-śakti. Acintya-śakti you have got also, acintya-śakti, everyone, because we are part and parcel of God. Therefore minute… But we are… What is the ratio? The ratio is, it is said in the śāstra… What is that? Keśāgra-śata-bhāgasya śatadhā kalpitasya ca jīva-bhāgaḥ sa vijñeyaḥ sa cānantyāya kalpate [Cc. Madhya 19.140]. Keśāgra-śata-bhāgasya. Just giving an idea. What is that? The tip of the hair, just a small full stop, you divide this point into one hundred parts. And that one part again divide into one hundred parts. That is, mean, one ten-thousandth part of the tip of the hair. That is a full-stop-like. That is the magnitude of the jīva, spirit, spiritual spark, molecular parts, atomic parts. So keśāgra-śata-bhāgasya śatadhā kalpitasya ca jīva-bhāgaḥ sa vijñeyaḥ sa cānantyāya kalpate [Cc. Madhya 19.140].

So there is magnitude, but because in the material eyes we can see simply the gross thing, the subtle things we cannot understand. But from the śāstra you have to understand, from the śruti. Then you'll understand. There is verse in the Bhagavad-gītā, indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ manasas tu parā buddhiḥ [Bg. 3.42]. Just like here it is said mano buddhiḥ. Manasas ca parā buddhiḥ. Finer or superior than the mind is intelligence. That is… Another place it is also explained that gross thing means these senses. Indriyāṇi parāṇy āhuḥ. This is gross vision. I see a man means I see his body, his eyes, his ear, his hands and legs and everything. That is gross vision. But finer than these gross senses, there is mind which is controlling the senses. That you do not see. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ [Bg. 3.42]. Then mind is controlled by the intelligence. Manasas ca parā buddhiḥ. So you have to study like that. Simply like layman if you dismiss that "There is no God, there is no soul," this is simply rascaldom, simply rascaldom. Don't remain rascals. Here is Bhagavad-gītā. Learn everything very particularly, very minutely. And it is open for everyone. Kṛṣṇa spoke Bhagavad-gītā to Arjuna, not for Arjuna. He came for everyone because He loves everyone. Everyone is son.

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

He is the seed-giving father. Don't take Kṛṣṇa as a foreigner or something else. No. He is your father, original father, seed-giving father. And the material nature is the mother. Just like father and mother, the father giving seeds, similarly, God gives the seeds, and the mother, material nature, gives the body. That you have got experience. The father gives the seed in the womb of the mother, and mother creates the body. Similarly, all living entities, they are coming from Kṛṣṇa. It is not possible to create by chemicals. That is not possible. But one who is not convinced, rascal, he tries to make chemical combination to create living beings. This is foolishness.

So because we are learning knowledge from śruti, from the perfect person, we will never be convinced. We shall challenge, "You create, rascal, create first of all. Then talk. Otherwise I shall kick." (laughter) This is our challenge because I know. We know very well that it will not be possible to create living being by combination of chemicals. He is talking nonsense. That is not possible. So we have to study from śruti. Then we become learned. Then we can know what is our constitutional position. Brahma-bhūtaḥ prasannātmā na śocati [Bg. 18.54]. Then he does not lament and neither he aspires everything, because he knows everything is complete there, conducted by the Supreme Being. And the Supreme Being said, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10].

So this is the understanding of knowledge. So you take it very seriously, study Bhagavad-gītā and learn everything nicely, become learned, and jñānavān. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. And just try to surrender to Kṛṣṇa. Then your life is successful.

Thank you very much. [break]

Devotee (1): Śrīla Prabhupāda? What happens to the mind, intelligence and false ego when the soul is liberated?

Prabhupāda: The soul has got its, his mind… What is this?

Indian man (2): Diwali festival.

Prabhupāda: Diwali. The soul is original consciousness. Soul has got his body, his mind, intelligence, everything. So this mind, material mind, is covered. As the soul is covered by the material things, similarly, the mind is also covered. So the spiritual life means as we become liberated, the mind also becomes liberated. The intelligence also becomes liberated. Any other question?

Indian man (3): When the soul leaves the body does it go with the intelligence and ego and…

Prabhupāda: This material covering, that forces him to get another body according to the mind desires. At the time of death the mind's desire-he gets the similar body. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram [Bg. 8.6]. Therefore we have to practice how to remember Kṛṣṇa at the time of death. Then immediately we are transferred to the spiritual world.

Indian man (4): At the time of death, soul goes with the actions, the past?

Prabhupāda: Yes. This is action. If you… Mad-yājino 'pi yānti mām [Bg. 9.25]. If you practice devotional service, then at the time of death there is great possibility of understanding or remembering Kṛṣṇa. Mad-yājino 'pi yānti mām. So you have to practice. This Kṛṣṇa consciousness movement means we are leading person to make the mind absorbed in Kṛṣṇa consciousness. Then there is chance of remembering Kṛṣṇa at the time of death. And as Kṛṣṇa says, tyaktvā dehaṁ punar janma naiti: [Bg. 4.9] "That person, after giving up this body, he does not get any more material body." Then what kind of body? Mām eti. He gets the similar body as Kṛṣṇa, sac-cid-ānanda-vigraha [Bs. 5.1], for eternal life of blissfulness.

Indian man (2): But suppose a rascal remembers at the time of death Kṛṣṇa.

Prabhupāda: A rascal cannot. (laughter) But even if he remembers…

Indian man (2): He'll go to Kṛṣṇa.

Prabhupāda: Yes.

Indian man (2): But what if they die in coma? What if they die in deep unconsciousness?

Prabhupāda: That is not very good. Coma is not good. That is the sign of sinful life. He must be conscious. That is good.

Devotee: Śrīla Prabhupāda, originally the desires come from the subtle body or from the soul?

Prabhupāda: No, mind.

Devotee: The mind.

Prabhupāda: Soul is now dependent on the mind; therefore mind has to be trained up. That is called yoga. Those who are too much in the bodily concept of life, the haṭha-yoga is recommended to control the mind. Yoga-indriya-saṁyamaḥ: "Yoga means to control the senses." So senses… The mind is the master of the senses. Therefore controlling the mind, yoga-indriya-saṁyamaḥ.

Devotee: Is there such a thing as having pure spiritual desires in the soul or not?

Prabhupāda: Spiritual, you are spiritual… Unless you understand that you are spirit, there is no question of practicing yoga or jñāna or bhakti. That is material platform, karmīs, mūḍhas. Unless you understand that you are Brahman, ahaṁ brahmāsmi, there is no question of other higher processes. Higher, other processes, there are four things: karma, jñāna, yoga, bhakti. So karma is meant for the grossest persons who are simply interested with this body. That is karma. And who are baffled in this bodily concept of life, wants to know what is the actual life, that is jñāna. And then practice of yoga. And the ultimate is bhakti. All these are yoga, karma-yoga, jñāna-yoga, bhakti-yoga, haṭha-yoga, but Kṛṣṇa says in the Bhagavad-gītā, yoginām api sarveṣām: "Of all the yogis," mad-gatenāntar-ātmanā, "one who is thinking of Me always," śraddhāvān, "with faith." Bhajate. Bhajate means bhakti. From the word bhaja, bhakti comes. Bhaja sevā. So bhaja-dhātu, it's called bhakti. So here the very word is used, bhajate mām. Śraddhāvān bhajate mām. That means bhakti-yoga. So one who is engaged in bhakti-yoga, he is recommended as the first-class yogi.

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

Kṛṣṇa says, "He is first-class yogi." So this Kṛṣṇa consciousness movement means we are trying to make all first-class yogis.

Devotee (4): If we do not finish our Kṛṣṇa consciousness in this lifetime and we have to take birth in material world, can we worship the same spiritual master as our previous birth?

Prabhupāda: Who is fallen is called yoga-bhraṣṭa. So yoga-bhraṣṭa means he has fallen from the instruction of the spiritual master. But a spiritual master sometimes is so kind that he delivers him in the next birth also. But it is not our duty to bring the spiritual master to save me again in the next life. It is not very good disciple. (laughter)

Indian man (5): At the time of death some people becomes unconscious…

Prabhupāda: No unconscious. Consciousness there is. So long one is not death, mean, the soul is gone out of the body, his consciousness is there even in the sleeping condition.

Indian man (5): But can he hear? We say "Rāma, Rāma." Can he hear that?

Prabhupāda: If he is fortunate.

Devotee (6): Śrīla Prabhupāda, Kṛṣṇa gives us five gross sense and then he wants us to control. How?

Brahmānanda: Kṛṣṇa gives us five gross senses and He wants us to control them. How can we do this?

Prabhupāda: How you are being trained up? You do not know that? Why you are forbidden, "No illicit sex, no meat-eating, no intoxication, no gambling"? This is controlling. If you don't accept this controlling, then you are lost.

Indian man (7): Śrīla Prabhupāda, from time immemorial we see that in India every time there has been a religious reform…

Prabhupāda: Why you are bringing India? Is it meant we are simply for Indian, do you think?

Indian man (7): No, no.

Prabhupāda: Then why bring in India?

Indian man (7): It is not as a nation. I'm just referring it because of the auspiciousness, that every time there has been a religious reformer or a prophet, he has been treated very nicely, but in other parts of the world, prophets or religious reformers have been mistreated.

Prabhupāda: Anyone who does not know what is Bhagavad-gītā and Kṛṣṇa, he is a rascal. He is not a prophet. He's a rascal. Nobody can become prophet without full knowledge of Kṛṣṇa. Not that everyone will become and be a prophet, no. That is stated in the Bhagavad… Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Anyone who has not surrendered to Kṛṣṇa, he is a narādhama. How he becomes a prophet? (laughter) Just see. Don't bring so-called prophets. They are all narādhamas, lowest of the mankind-and he is prophet. No. Prophet is not so cheap. Don't be misguided by these rascals. Kṛṣṇa says-it is not our manufacture-the sign, that anyone who does not know about Kṛṣṇa and he has not surrendered to Kṛṣṇa, he is narādhama.

Indian man (8): Is it that a man becomes a man after the death?

Prabhupāda: No guarantee.

Indian man (8): He may go to an animal.

Prabhupāda: Species. He may become a dog, and he may become a demigod also, according to his karma. Mad-yājino 'pi yānti mām. Api. Yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ bhūtejyā yānti bhūtāni [Bg. 9.25]. So according to his karma, he gets the next body. There is no guarantee that he'll get human body. Therefore it is very risky civilization at the modern time. They do not know what is the goal of life. Simply like cats and dogs, they are eating, sleeping, having sex life and dying. That's all. They do not know. Very risky life. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. This is the statement of the śāstra, "These rascals, they do not know that what is the goal of life, to understand Viṣṇu or Kṛṣṇa." Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. In the external energy of Kṛṣṇa, this bhūmir āpo… Bhinnā prakṛtir me aṣṭadhā. Bhinnā. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ. Bahir artha means this external, separated energy, material en… They are trying to become happy by adjustment of this bhūmir āpo 'nalo vāyuḥ [Bg. 7.4]. They are implicated with this bhūmir āpo 'nalo vāyuḥ, external. Bahir-artha-māninaḥ. So they are andha, blind. Andhā yathāndhair upanīyamānāḥ. And they are leading other blind men. That's all.

Indian man (8): The Westerns are more unsure than the Easterns, or…?

Prabhupāda: No, Eastern are more at the present moment. This is the world. Material world is andha, all blind. There is no question of Eastern or Western. This is our manufacture, that Eastern is better than the Western. Just like stool. Stool, upside, little dry, and the downside, it is moist. If you say, "This side is better than the downside," (laughter) it is, after all, stool. So what is better side or…? (laughter) We don't make such things as Eastern or Western. We test whether he's Kṛṣṇa conscious. That's all. All right. Chant Hare Kṛṣṇa. (end)

710330BG.BOM

Bhagavad-gītā 7.4-5

Bombay, March 30, 1971

Prabhupāda:

om ajñāna-timirāndhasya jñānāñjana-śalākayā

cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ

[I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.]

śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale

svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam [break]

[When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?]

…a common understanding how Kṛṣṇa is everything. Kṛṣṇa, sarva-kāraṇa-kāraṇam.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

So now He's explaining Himself, how He is sarva-kāraṇa-kāraṇam.

bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā

[Bg. 7.4]

We materialistic persons, materialist scientists, they can study all these material elements, bhūmir āpo 'nalo vāyuḥ kham… And then, little higher than that, material scientists, there are psychologists or philosophers. They study mano buddhir ahaṅkāra, thinking, feeling, willing-different stages of the mind. But Kṛṣṇa says that itīyaṁ me bhinnā prakṛtir aṣṭadhā, "These eight kinds of material elements, they are separated energy from Me." Separated energy, you can understand very easily. Just like I am speaking and it is being recorded in the tape recorder. When the tape recorder is replayed again, you'll find that I am speaking again. But that speaking and my present speaking is different. Therefore that speaking is separated energy. Now I am speaking directly. That is not separated. But when it is transferred to another matter, that is separated energy.

So this material world is separated energy from Kṛṣṇa, but it is energy, His energy-His energy, acting under His direction. But this material energy is not independent. The material scientists, they are thinking that there is no God, matter is working by actions and reactions. But that is not the fact. Matter is dependent on the direction of the Supreme Lord. That will be stated in the Ninth Chapter: mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. "This prakṛti, this material energy, is acting under My superintendence." How material energy can act independently? That is not very good understanding. Suppose this electric fan is running on, but it is not running on independently. There is electric energy, there is powerhouse, there is the superintending engineer in the powerhouse. So at the end there is living force. Matter cannot work independently. We have no such experience. Anything you take, matter, material, it has no power to work independently. Behind that, there is spiritual existence.

Now, Kṛṣṇa says, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4]. When we cannot accommodate that how from a person all these material manifestation, the gigantic sky, the innumerable planets with different varieties of energies, how it is possible that it is produced from a person… Therefore, those who are in poor fund of knowledge, they think just the opposite way. Because personally, how it is possible? Therefore they think of the Supreme Absolute Truth as imperson, but that is not fact. Person. We can again study. Just like your body, my body, although it is gigantic… Just like elephant's body… Or there are many other animals. Just in the ocean there are many big fishes. One fish is called timi, the whale fish. It is sometimes as big as one big house. And it is understood from the śāstras that there is another fish which is called timiṅgila. Timiṅgila means a big fish which can swallow up a whale as big as a house. So there are so many big animals and big living entities all over the universe, but all of them are production of a very little spiritual spark.

My body, your body, let us study what is this body. This body is produced or generated from the small spiritual spark. That is also mentioned in the śāstra, what is the dimension of that small spiritual spark.

keśāgra-śata-bhāgasya

śatadhā kalpitasya ca

jīva-bhāgaḥ sa vijñeyaḥ

sa cānantyāya kalpate

[Cc. Madhya 19.140]

Keśāgra-śata-bhāgasya. The upper portion, the tip of the hair, just like a point, you divide it into hundred parts and take another one part and divide another hundred parts. That means one ten-thousandth part of the tip of the hair is the dimension of the spirit soul. That spirit soul, on the basis of that spirit soul, this body develops. Any medical scientist knows. And we know from the Vedic literatures that this small particle, atomic particle of spiritual spark, takes shelter in the semina of the father, and the father injects the semina in the womb of the mother. Then, if the situation is favorable, then it takes a form of body just like a pea in the first night. That pealike body develops. Then different holes are manifested. They are developed into eyes, ears, mouth, and so many holes, nine holes in the body. So anyone can understand that that small particle of atomic portion of a spiritual spark develops this body, big body. Not only human body, all sorts of bodies. Similarly, this whole universe is also a development of the spiritual body of Kṛṣṇa, Paramātmā.

So it is not very difficult to understand. The Buddhist theory is that living symptoms are produced by combination of matter. But from Bhagavad-gītā and other Vedic literature we understand that matter is produced from spirit soul. Matter, not from the matter the living symptoms are produced. According to Lord Buddha's philosophy, that this body is combination of matter… So when we dismantle the matter, nirvāṇa, then there is no more feelings of pains and pleasures. That is called śūnyavādi. But we are neither śūnyavādī or nirviśeṣa-vādī. We are saviśeṣa-vādīs. Saviśeṣa-vādi means that the spirit soul has got its form, and this body has got form. Just like dress takes its form because the man has got a form. This body is considered as dress. Vāsāṁsi jīrṇāni yathā vihāya [Bg. 2.22]. We are changing our dresses as much as we change our old dress to new ones. Old order changes, yielding place to new. So this body, because we, in our spiritual body we have got form, hands and legs, therefore we develop a material body which has got hands, legs, etc. That we can understand very easily. Just like your coat and shirt cannot have hands and legs without you having your hands and legs; similarly, this material body which is considered as dress means it has developed on the personal body of the spiritual form. This is called saviśeṣa-vāda.

So the material existence, external feature of the Lord, is the, are these eight elements, namely bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg. 7.4]. They are subtle forms. Ahaṅkāra, egotism, mind and intelligence. They are also material. They are not spiritual. One who thinks that mental speculation is spiritual speculation, that is wrong. Here from Bhagavad-gītā we understand the mind is also subtle form of matter, and actually that is so. Because we get another body after death according to the mental situation at the time of death. The mind, intelligence, the subtle body… Just like at night our subtle body, mind, intelligence works, and we think that we have got a separate body and have gone somewhere else from our house, from our room. We forget this material body. Similarly, after death, my mind and intelligence carry me to another separate body according to my thinking at the time of death. So false ego. This false ego is that "I am something of material product." This is called false ego. Actually, though, ahaṁ brahmāsmi: "I am Brahman."

bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā

[Bg. 7.4]

So if we think over all these material objects, then actually, at the end we come to the platform of spirit soul. And the spirit soul, being part and parcel of the Supreme Soul, Kṛṣṇa, then ultimately you come to Kṛṣṇa. As such, Kṛṣṇa is the origin of everything-janmādy asya yataḥ [SB 1.1.1]-both material and spiritual. There are different kinds of energies of Kṛṣṇa. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. This material energy is one of them. It is called external energy. Just like my body, your body is external energy, similarly, the whole material manifestation, cosmic manifestation, is manifestation of the external energy of Kṛṣṇa.

Then Kṛṣṇa says,

apareyam itas tv anyāṁ

prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho

yayedaṁ dhāryate jagat

[Bg. 7.5]

Now Kṛṣṇa says that "These material energies are inferior," aparā. Just like in everything within our experience, we have got inferior quality and superior quality. Of course, Kṛṣṇa being absolute, everything is spiritual in the higher sense. But when we analyze scrutinizingly, we can understand that "This is this, this is that." So Kṛṣṇa is analyzing Himself, that "All these material energies, eight kinds of material energies, they are inferior quality. Apareyam itas tu. Apareyam itas tu anyāṁ prakṛtim. There is another prakṛti, another energy. Because parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. Kṛṣṇa has got multi, various energies. So these eight elements, material elements in manifestation of His inferior energy. And the superior energy, Kṛṣṇa says, apareyam itas tu anyāṁ prakṛtiṁ viddhi me parām. Parām means superior energy. And that superior energy is jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]. They are living entities, just like we are living entities.

So we are energies of Kṛṣṇa. The Māyāvāda philosophy claims that we are the same Brahman or Paramātmā. But Bhagavad-gītā says that the living entities, as we are, we are simply energy; Kṛṣṇa is the energetic. So there is difference between the energetic and the energy. Just like fire. Fire is the energetic, and light and heat are the energies of fire. So the sun and the sunshine. The sunshine is the energy of sun. If you think because the sunshine has entered in your room, if you think the sun has entered your room, that is wrong. So energy and energetic, they are simultaneously one and different. That is the philosophy of Lord Caitanya. Acintya-bhedābheda. There are many philosophers, they say that God and the living entity the same; it is covered by māyā. Yes. It is covered by māyā. That is accepted. But God cannot be covered by māyā. That is not possible. The same example. Just like the clouds, cloud covering my eyesight. Not that cloud is covering the sun. That is not possible. Similarly, māyā also, being another energy…

viṣṇu-śaktiḥ parā proktā

kṣetrajñākhyā tathā parā

avidyā-karma-saṁjñānya

tṛtīyā śaktir iṣyate

[Cc. Madhya 6.154]

Out of multifarious energies of Kṛṣṇa, all of them are spiritual. Viṣṇu-śaktiḥ parā proktā. If Kṛṣṇa is complete spirit, His energies are also spiritual. Therefore in the Viṣṇu Purāṇa it is said, viṣṇu-śaktiḥ parā proktā. Parā means spiritual, and kṣetrajñākhyā tathā parā. Kṣetrajña. The kṣetrajña and kṣetra will be discussed in the Bhagavad-gītā in the Thirteenth Chapter.

So this kṣetrajña-śakti or the jīva-śakti is also parā-śakti, spiritual. Kṣetrajñākhyā tathā parā. Avidyā-karma-saṁjñānya tṛtīyā śaktir iṣyate [Cc. Madhya 6.154]. And there is another energy which is avidyā. How it is avidyā? Just like we are thinking that Brahman is covered by māyā. This is avidyā. How Brahman can be covered by māyā? Then māyā becomes the great, not Brahman. Brahman means the great. Bṛhatva. That is Brahman. So if māyā covers Brahman, then māyā becomes greater than Brahman. And that is not possible. Māyā is illusion. Just like cloud. Cloud is another production of the sun. By the heat of the sun, the sea water is evaporated and it is transformed into clouds. So cloud is nothing but a transformation of the energy of the sun. Similarly, māyā-śakti is also another energy of Kṛṣṇa. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. Mama māyā. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10].

So māyā is controlled by Kṛṣṇa; Kṛṣṇa is never controlled by māyā. Kṛṣṇa is never controlled by māyā. That is not very good theory. That is due to poor fund of knowledge. Kṛṣṇa cannot be covered. Just like Vyāsadeva, by his bhakti-yoga meditation he saw Kṛṣṇa and māyā. Māyā apāśrayam, just on the background. Background, just like you find the shadow of the man. Not in the front. Similarly, māyā cannot cover Kṛṣṇa. That is wrong philosophy. Māyā can cover the individual soul. Therefore because the individual soul is apt to fall down sometimes under the clutches of māyā, it is called taṭastha-śakti. Taṭastha-śakti. Just like in the seaside the shore, the beach, sometimes you see it is covered by water and sometimes it is land; similarly, when we are covered by māyā, that is our jīva-bhūta stage, and when there is no more covering, that is brahma-bhūta stage. When we are Kṛṣṇa conscious, then we are brahma-bhūta [SB 4.30.20], and when we are not Kṛṣṇa conscious, we are materially conscious, that is māyā.

Therefore as soon as we are freed from the clutches of māyā, brahma-bhūtaḥ prasannātmā [Bg. 18.54], we become prasannātmā, very happy, joyful. Just like if a man is freed from the contamination of a certain type of disease, he feels happy: "Now I am feeling all right," similarly, these coverings of māyā of the jīvas, not of the Supreme Lord… The Supreme Lord cannot be covered by māyā. That is wrong. The jīvas. That is called ya… Apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām, jīva-bhūtāṁ mahā-bāho [Bg. 7.5]. Arjuna is addressed as mahā-bāhu, the great fighter. Great fighter can understand. Who is great fighter? Who is acting under Kṛṣṇa, he is great fighter. Just like Arjuna is fighting. So when you take shelter of Kṛṣṇa and fight with these material opposing elements… These preachers, they are also mahā-bāhu. They are fighting with persons who are not Kṛṣṇa conscious. They are pushing on Kṛṣṇa consciousness movement by fighting. But this fighting is in different way. This was taught by Lord Caitanya Mahāprabhu. Kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam [SB 11.5.32]. Sa aṅga upāṅga astra. Astra means weapons. Just like these Pakistanis are fighting with machine gun, Caitanya Mahāprabhu fought with māyā not with machine gun but with His most confidential associates.

śrī-kṛṣṇa-caitanya prabhu nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

[I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.]

His fighting weapons were Śrī Advaita Prabhu, Śrī Nityānanda Prabhu, śrīvāsādi-gaura-bhakta-vṛnda, and other many devotees.

So Lord Caitanya's movement is also fighting, but it is a fight in a different way. So the soldiers, Nityānanda Prabhu, soldier, was sent to deliver Jagāi-Mādhāi. This is also fighting. Therefore all the devotees, all the preachers of Kṛṣṇa consciousness movement, they are mahā-bāhu, strongly armed by the weapons of Kṛṣṇa. They cannot be defeated. They will push on the fight with māyā, this illusion. What is that illusion? The living entity under illusion is thinking that he will be happy by material comforts. That is not possible. So this movement, Kṛṣṇa consciousness movement, is a declaration of war with māyā. Declaration of war, but in a different way-by this chanting process: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. The transcendental vibration will clarify the whole atmosphere, and as soon as these Kṛṣṇa conscious soldiers comes out victorious, the whole world will be peaceful.

So jīva-bhūtāṁ mahā-bāho. The conclusion is that jīva, the living entities, individual living entities, they are part and parcel of Kṛṣṇa as energy. As it is stated in the Bhagavad-gītā here, apareyam itas tv anyāṁ prakṛtim [Bg. 7.5], that jīva-bhūta, the living entities, they are prakṛti, not puruṣa. Puruṣa means enjoyer, and prakṛti means enjoyed. Just like for crude example: man and woman. Man is supposed to be the enjoyer, and the woman is supposed to be enjoyed. Similarly, prak ṛti is not enjoyer; prakṛti is enjoyed. If the prakṛti remains in her own position as being enjoyed, that is her natural position. And if she superficially, artificially tries to be enjoyer, a puruṣa, she never becomes happy. According to our Manu-saṁhitā it is said that woman has no independence. Na strī svātantryam arhati. According to Manu-saṁhitā, a woman should remain always dependent, and that is her real happiness. Let her remain dependent when young under the protection of the father. Let her remain dependent when she is young under the protection of the husband. And let her remain dependent in old age under the protection of elderly sons. That is the direction by Lord Manu who has given us law. Actually, in fact, if woman is dependent under suitable father, husband, and son, she is happy. Therefore, according to our Vedic civilization, it is the father's duty when the girl is young to find out a suitable boy who can take charge of her, and the father is relieved that "Now I have given charge of my girl to a suitable boy, and I am happy." Perhaps you have seen in our last wedding ceremony yesterday, the husband promised that "I take charge of you to make you comfortable throughout your whole life." And the wife promised, "Yes, I accept you as my husband, and I shall devote my life just to make you happy." These are the relationships. Prakṛti and puruṣa.

So here Kṛṣṇa says that jīva-bhūta: prakṛti, not puruṣa. So how the prakṛti can be enjoyer of this material world? That is not possible. That is superficial, artificial, crip-scrip(?). That is not fact. Therefore, our main disease is that we are to be enjoyed by Kṛṣṇa and we are trying to be enjoyer. We are actually to be predominated by Kṛṣṇa, but we are trying to be predominator. That is our fault. Don't try to be predominator. Try to be predominated by Kṛṣṇa and you will be happy. Just like the woman. As soon as she is under protection of a big father, a nice husband, and nice elderly son, she is happy, very happy. And as soon as she is independent… I have seen practically in Europe and America, there are so many women declared independence. They are most unhappy. I have seen it. In old age they are very, very unhappy. Young age also. They do not get a right husband, and they are very unhappy. When one young girl sees that another young girl has husband, she becomes, "Oh, so this woman, this girl has got a husband." You see. That is the nature.

Prakṛti means to remain dependent on the supreme husband or on the supreme father. You can accept Kṛṣṇa as father. You can love Kṛṣṇa as father, as husband, as master. Dependent. Remain dependent. And Kṛṣṇa has come to teach us that natural position of the living entities. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. This is our position, not to be puffed up, that "I am God, I am Kṛṣṇa, everyone is Kṛṣṇa." This is māyā, the last snare of māyā. Māyā dictates that "You become the biggest man of the world. You become the biggest, richest man of the world." And you are struggling. And there is struggle. Just like there is struggle is going on in Pakistan. The Bangladesh is trying that "We shall be leading Pakistan." And the Western Pakistan is trying that "We shall be leading." Nobody is leader. Actually, Kṛṣṇa is leader. Nityo nityānāṁ cetanaś cetanānām, eko bahūnāṁ yo vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). This is the Vedic injunction. Kṛṣṇa also says clearly: bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. Bhoktā aham. Kṛṣṇa does not say that "You are also bhoktā, you living entities." He never said Arjuna that "You are bhoktā, I am bhoktā." So you have to accept that position, prakṛti, all dependent on Kṛṣṇa. Then Kṛṣṇa takes charge. Kṛṣṇa says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi [Bg. 18.66]. He will give us protection. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati [Bg. 9.31]. These are the statements of Bhagavad-gītā.

So as prakṛti, as dependent on Kṛṣṇa, Kṛṣṇa the Supreme Puruṣa, if we accept this philosophy, then our life is successful. Otherwise it is simply struggle for existence. Kṛṣṇa personally… Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]. The whole material world is moving due to the jīva-bhūta, the living entities. This Bombay city is so important because there are so many living entities. And if something happens that all the people leave, then the big, big skyscraper will not face even two hundred rupees' rent. It will be all unimportant. Similarly, the whole world, material world, is important because the jīva-bhūta, who has declared himself as bhoktā falsely… Everyone in this material world, beginning from Brahmā down to the insignificant ant, they are struggling hard. That will be explained in the Fifteenth Chapter. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. Simply struggling to become equal to Kṛṣṇa, to be the bhoktā. So this Kṛṣṇa consciousness movement means to bring men in the same condition, that "You are not bhoktā; bhoktā is Kṛṣṇa, and you become bhogya. You become enjoyed, not the enjoyer. Then you will be happy."

Thank you very much. Hare Kṛṣṇa. (end)

740220BG.BOM

Bhagavad-gītā 7.5

Bombay, February 20, 1974

Pradyumna: (leads chanting, etc.) Translation: "Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe."

Prabhupāda:

apareyam itas tv anyāṁ

prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho

yayedaṁ dhāryate jagat

[Bg. 7.5]

(loud Indian pop music in background) So last night we discussed about the material energy and came to the conclusion that life is not made out of matter. Matter is product of living force or living entity. (music grows louder) Hm. Today it will be little disturbing. Anyway, we shall explain. (aside:) No. That's all right. Let them go with their festival. Don't disturb.

Aparā and parā. Aparā means inferior, or material, and parā means superior, or spiritual. The spiritual force behind is moving the material world. Yayedaṁ dhāryate jagat. Jagat means gacchati iti jagat, which is moving or going forward. Everything is moving. All these planets are moving. Your earthly planet is also moving-within twenty-four hours covering 25,000 miles, day and night. The whole material planets, earthly planets, you have 25,000 miles, and this is rotating. Similarly every planet is rotating. The sun is also rotating. Yasyājñayā bhramati sambhṛta-kāla-cakraḥ. The sun is also having a duration of life, and it will rotate, then it will be finished. Everything in the material world, it has got a date of birth, it lives for some time, it grows or changes the body, and produces some by-products, then dwindles, and then vanishes. This is called ṣaḍ-vikāra, six kind of changes of anything material. That is called jagat. Gacchati. But there is a moving force. Just like the motorcar is going, gacchati. But the motorcar is not moving without any driver. There is a machine, first-class machine, Rolls-Royce car, Cadillac car, good machine, but the machine is useless unless there is a driver. The aeroplane is moving, but without the pilot it cannot move. Therefore material elements, however, I mean to say, wonderful it may be, it has no value without the spirit soul. That is the explanation here. Apareyam.

Kṛṣṇa has explained the material elements: bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg. 7.4]. But these material elements cannot work independently. It must be added with the superior energy, or the living energy, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]. This Bombay city is important because there are so many living entities. Otherwise, where there are no living entities… Even in Bombay, there are some open land. What is the value? There is no value. Therefore the conclusion should be that material elements may be wonderful, but it has no value without the touch of living entities. The modern scientists, they cannot understand that there is living, spiritual energy behind this material energy. Therefore it is moving. They are… Just like a child cannot understand that the motorcar or the aeroplane is moving because there is driver and the pilot. Foolish children may think, "Oh, how the motorcar is going on?" The motorcar is not going on independently. That the child does not know. Therefore, those who have no information of the spiritual energy behind the material energy, they are children, foolish children. Mūḍha. They have been described as mūḍha.

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

Therefore foolish persons who cannot understand that behind this gigantic material energy there is the spiritual energy, supreme spiritual energy, Kṛṣṇa… They have no inform… Therefore in the previous verse, we have discussed,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

Ordinary persons, they cannot understand that behind this gigantic, wonderful material energy, there is the supreme energy, spiritual energy, Kṛṣṇa. They cannot understand. Just like the child cannot understand that the motorcar is not moving independently, but there is a driver. These foolish, materialistic persons, they cannot understand. Mām ebhyaḥ param avyayam. They cannot understand. Tribhir guṇamayair bhāvaiḥ. They are bewildered by the three modes of material nature, finding out. Big, big scientists, big, big philosophers, big, big workers, they are simply studying the material energy, but they have no information of the spiritual energy.

Here, from the Bhagavad-gītā, you can understand that this material energy is inferior, apareyam. Apareyam. You cannot produce living force by combination of material energy. That is not possible. But they are… Because these foolish persons, they are missing the spiritual energy, they are thinking, "By chemical reaction or by combination of matter, some living force is coming out." Just like if you mix acid and alkaline, there is some reaction and there is some movement. They are thinking like that. No. It is not that. The material energy is being pushed forward by the spiritual energy. Jīva-bhūtāṁ mahā-bāho [Bg. 7.5]. Jīva, living force. Jīva-bhūtāṁ mahā-bāho. And because the spiritual force is there, the material world is working. This is the conclusion. Not that the material force is working independently. Apareyam itas tu anyām. Anya means it is different. It is not material energy. Anyām, completely. Prakṛti. But it is prakṛti, not puruṣa. Puruṣa means the worker. Puruṣa is Kṛṣṇa. Puruṣa is Kṛṣṇa. As it will be admitted by Arjuna after hearing Bhagavad-gītā, puruṣaṁ śāśvatam. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣam [Bg. 10.12]. "You are puruṣa." Puruṣa means enjoyer, and prakṛti means enjoyed. So here jīva, the living entities, they have been described as prakṛti, not as puruṣa. The Māyāvādī philosophers, they think that living entity is puruṣa, the Supreme, but that is, that is not the fact. Prakṛti. Prakṛti means subordinate. Energy acts under the direction of the Puruṣa. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. Just like a machine is made by a person, and the machine is working. That machine is working, that is prakṛti, but who has made the machine or pushing on the machine, that is puruṣa.

So prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ. When you set up the machine… Just like electricity. You set up, machine will work. But the setter, or who first sets the machine, pushes on the machine, that is a puruṣa. Similarly, the whole material world is working very nicely, wonderfully, but behind that machine, behind that working, there is Kṛṣṇa. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. Just like electric powerhouse. You see the machine is going on. Kat-kat-kat-kat-kat-kat, it is going on. But there is a supervising engineer. He's looking that whether the machine is rightly going on, if there is any defect. If there is oil required, he's putting some oil or something else. So the supervisor is the engineer. Similarly the whole machine of this material world… Or this material… You do not try to study the whole material world, but you study your own machine, this body. This body is also machine. Yantrārūḍhāni māyayā.

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

[Bg. 18.61]

This is a yantra, this body. Just like somebody seats you… Just like a child is seated on the car, and the car is moving. There are many examples. Similarly, this body is given by material energy. Yantrārūḍhāni māyayā. This body is given by māyā, but within the body… Dehino 'smin yathā dehe [Bg. 2.13]. Dehī, within the body, the living spirit, or living soul, is sitting there. And because we are under the control of māyā, we wanted it, such a, such a body, so Kṛṣṇa has given. Anumantā. He has given order to māyā, that "This living entity wants to enjoy this material world under certain body. So you give him this body." Just like a pig. He wanted to eat everything and anything, without any discrimination. So, by the order of the Supreme, anumantā, upadraṣṭā…, He orders to the māyā that "You give him a body, a vehicle, a machine of pig body, so that he can very nicely eat stool."

So this is karma, karma-vāda, that I want to possess a certain type of machine, or body, and Kṛṣṇa, Īśvara, is within everyone's heart. He understands, "He's persistent to get this machine. All right. You get this machine." This is called janmada(?)… Tathā dehāntara-prāptiḥ [Bg. 2.13]. In this way, we are desiring something in this life, and the next life is being prepared. And that next life or this life, it is just like machine. It is made by the material nature under the order…

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

[Bg. 9.10]

This is the fact. So Kṛṣṇa is the original puruṣa. Prakṛti, the material energy is also prakṛti, subordinate to Kṛṣṇa, and the spiritual energy, the living entities, they are also prakṛti, but they are superior prakṛti. Inferior, not… Inferior matter. Just like we are handling matter, we are getting matter. We are getting cement, we are getting bricks, we are getting iron and combining them, and making a very, very high skyscraper building. So the material energy is also Kṛṣṇa's, and the spiritual energy, the living entity, that is also Kṛṣṇa's energy. So…, but they are working for satisfying their senses. Therefore superior, jīva-bhūtāṁ yayedaṁ dhāryate… They are handling the material energy. The same living entity, when he understands his constitutional position, that "I am part and parcel of Kṛṣṇa," mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7], then he'll work for Kṛṣṇa. Then the same energy spent for building skyscraper building will be utilized to build a nice temple for Kṛṣṇa.

This is proper utilization of energy. When the energy of Kṛṣṇa, the spiritual energy of Kṛṣṇa or the living entity, works for Kṛṣṇa, that is healthy condition. Just like part and parcel of my body, this finger. When this finger works for me… I want the finger: "Come here. Work some here." But if the finger is not in healthy condition, it is painful, it cannot work, that is not normal condition. The normal condition is the finger is to work for my body. Similarly, we, being part and parcel of Kṛṣṇa, when we are engaged in Kṛṣṇa's service, that is our normal condition, our healthy life. Therefore Kṛṣṇa says that "These foolish creatures, mūḍhāḥ, who are thinking that 'We shall work for sense gratification,' they are mūḍhas." Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. The animals cannot understand this constitutional position of the living entity. Because this material world means all the living entities, they have come here for satisfying their senses. And in different grades of life they are satisfying their senses. Either as Brahmā or the worm in the stool, they are satisfying their senses, different senses. That is material life. And when one understands that "I am part and parcel of Kṛṣṇa. My duty is to serve Kṛṣṇa," that is normal life. That is actually spiritual life. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234]. When we forget to serve Kṛṣṇa, that is material life. And when we serve Kṛṣṇa with love and affection, understanding that we are very intimately related, part and parcel, that is spiritual life.

This is the difference between material life and spiritual life. When one works for his own sense gratification, that is material life. And when works for Kṛṣṇa's satisfaction, that is spiritual life. That is spiritual life. It is very easy to understand. We are working, we are servant of somebody. All these people who have gathered here, nobody can claim that "I am not servant." Everyone is servant-servant of the society, servant of the family, servant of the country, servant of dog, servant of cat. Everyone is servant. That is misplacement. But actually he is servant of Kṛṣṇa. When he forgets that he is servant of Kṛṣṇa, he becomes servant of so many māyā. But when he understands that "I am servant of Kṛṣṇa, and, becoming servant of Kṛṣṇa, I can become servant of others also," that is called Kṛṣṇa consciousness. This is the movement of Kṛṣṇa consciousness. Everyone is a servant, but he is serving wrongly. His service is misplaced. We are simply educating people that "Your service being misplaced; therefore you are not satisfied, neither your master is satisfied. Nobody's satisfied." For example… I have repeated this example many times. Even Mahatma Gandhi, the great servant of India He served India so nicely. Still, the master was not satisfied, and the master killed him. He wanted to serve his country, but the result was that his countrymen killed him.

So this service is frustration. If you go on serving the material world, you'll be frustrated, in this way or that way. But if you serve Kṛṣṇa, the same service applied to Kṛṣṇa, your life will be successful. That is Kṛṣṇa consciousness movement, that ser…, you cannot avoid service, but service other than Kṛṣṇa will be frustration. But you serve Kṛṣṇa, you'll be satisfied, the Supreme Lord will be satisfied, and your life will be successful.

Thank you very much. (end)

751101BG.NAI

Bhagavad-gītā 7.5

Nairobi, November 1, 1975

Harikeśa: "Besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which are all living entities who are struggling with material nature and are sustaining the universe."

Prabhupāda:

apareyam itas tv anyāṁ

prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho

yayedaṁ dhāryate jagat

[Bg. 7.5]

So the gross and subtle material energy are already explained in the previous verse. (aside:) The children must go. So the bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg. 7.4]-earth, water, fire, air, ether, mind, intelligence and ego-these are all material energies. It has nothing to do with the spiritual energy, and because it is not spiritual energy, it is called aparā, inferior.

Just like in our body there are some superior part and some inferior part. We have got the brain, that is superior part. But there are other parts where we pass stool and urine. Everything is part of my body, but the position is different, superior and inferior. Similarly, everything is God-sarvaṁ khalv idaṁ brahma-but still, there must be distinction between the superior and the inferior. Although it is Brahman, still, for practical use there is superior and inferior distinction. Those who do not make this distinction foolishly, they are called nirviśeṣavādī, impersonalist, without any varieties. But there are varieties actually. Although the body is one, there is no doubt about it, but different parts of the body are considered as superior and inferior.

This is called acintya-bhedābheda philosophy, simultaneously one and different. As part of the body, the anus or the genital, it is part of the body, and the brain is also part of the body. Both of them are part of the body, but still, brain is superior than the anus and genital. So in this way, and upon this philosophy… It is called acintya-bhedābheda. Bheda means distinct, and abheda means one. We should not take one part of the philosophy, that "Everything is one." No. Everything is one, that is a fact, and still, they are different. That is explained in the Bhagavad-gītā in the Thirteenth Chapter. Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "In My impersonal form I am all-pervading," jagad avyakta, "but," mat-sthāni sarva-bhūtāni [Bg. 9.4], "everything is maintained by Me," mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ, "but I am not there." Just like the jail department is also part of the government, but the president does not live in the jail. Mat-sthāni sarva-bhūtāni. If the president says that "The jail department is also my department," that does not mean that president has to live in the jail. It is a gross example. Similarly, Kṛṣṇa, God, is everywhere. Not everywhere; His energy is acting everywhere.

The superior energy and the inferior energy, this is the material world, combination of two energies. Just like this body, your body, my body, everyone's body. What is this? The combination of these two energies, the superior energy and the inferior energy. The inferior energy-bhūmir āpo 'nalo vāyuḥ, the gross body, earth, water… This gross body means earth, water, air, and ether, and then the subtle body, mind intelligence and ego, these eight combination, so this is not actually I. I am soul. Therefore this is aparā, inferior. But what I am, that is superior. That is explained here, jīva-bhūta. Beyond these two gross and subtle energies there is another, superior energy. Apareyam itas tu anyām. Anyām means another. Itas tu… Apareyam itas tu anyām prakṛtim. Another prakṛti, energy, is there. Viddhi me parām. That is superior. What is that? Jīva-bhūta, that living being which is within the gross and subtle body, that living being.

So the modern scientists, they cannot understand this. It is clearly stated, distinction between the inferior energy and the superior energy. Both of them are energies, and Kṛṣṇa is the energetic. It is, everything, coming from Kṛṣṇa, energy, just like heat and light come from the fire. The fire is distinct from the heat and light.

eka-deśa-sthitasyāgner

jyotsnā vistāriṇī yathā

parasya brahmaṇaḥ śaktis

tathedam akhilaṁ jagat

Just like fire is there. We can see. If you study whatever God has created, if you simply study, you become a philosopher. Just like the sun is situated in one place. Every day we can see. It is agni, fiery substance. So heat and light is distributed, and through the heat of the…, heat and light of the sun, all other planets are created and the vegetation and all products are being, coming out. Without sunlight you cannot do anything. Heat and light, it is essential.

Similarly, the whole material world or any world, spiritual world, they are manifestation of the supreme energetic. The energies are coming. Energy… You have got also energy; I have got my energy. You cut your hair; automatically the hair will again grow. Do you know what is that energy? But there is energy. Otherwise a dead man shaved will not grow, will not grow any more hair-finished. But a living man, because he has got that energy, so today you shave, again tomorrow there is hair. This is called inconceivable energy. Even I do not know what is that energy, you do not know what is that energy. We can talk foolishly some bombastic word, "These cells and this and that," and so many things, but it is not in our control.

So these two energies, material energy and the spiritual energy-one is superior and one is inferior-they are working within this world, mixture. And the spiritual world means there is no material energy, simply spiritual energy. There is no material energy; everything is spiritual energy. There is no material body, there is no… This bhūmi… The land in the spiritual world is not land like this land.

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.29]

The Brahma-saṁhitā… This is the description of the spiritual world. Cintāmaṇi-prakara-sadmasu. There are also buildings, but that building is not like this building, bricks and stone. Cintāmaṇi-touchstone. Cintāmaṇi-prakara. Prakara means houses. Sadmasu kalpa… There are also trees, but those trees are spiritual tree. How? Now, kalpa-vṛkṣa. Here go to a mango tree, you get mangoes, but there to go any tree, you ask for mango or any fruit or anything-it will be supplied. That we cannot imagine, that how one tree can supply everything. Yes, that can because they are spiritual. Spiritual. Just like my disciples, if I say, "Bring mango," so he'll go anywhere and bring mango because he is spirit soul, living. But if I ask this pillow, "Bring mango," it will not be possible. (laughter)

That is the distinction between material and spiritual. And these foolish, they are trying to prepare spiritual energy by combination of material energy. Just see their foolishness. They are trying to create living force by chemical combination. So therefore sometimes we say… I do not say; Kṛṣṇa says, that "Mūḍhāḥ, rascals." This is not possible. You cannot manufacture life by combination of material chemicals. That is not possible. Here it is said that aparā. The material ingredients-chemical is also material ingredient-you cannot produce. It is a different thing, jīva-bhūtāṁ mahā-bāho. How it is superior? Yayedaṁ dhāryate jagat [Bg. 7.5]. Because the spiritual energy is there, therefore this world is important, otherwise it has no value.

In Africa because the Europeans or Indians, they came here, they are spiritual energy. The Africans also spiritual energy. This is an example. But the advanced nation, they know how to utilize things, the matter. Therefore it is superior. The spiritual energy, living soul, knows how to utilize this matter. Yayā idaṁ dhāryate jagat. Jagat, this world, is made of material energy, but the spiritual energy, the living entity, he knows how to utilize this material energy. He knows how to utilize earth by making brick and making lime, and then they can construct a nice house. The controller is the spiritual energy. Therefore it is called parām, superior energy. This is also energy, but this so-called scientist, they are making material energy and spiritual energy the same. They have no brain to distinguish.

Here we have to understand from Kṛṣṇa; therefore Kṛṣṇa's instruction is so important. If you don't take Kṛṣṇa's instruction, then in spite of our so-called higher advancement of education, we remain simply mūḍha, rascal. Rascal. Mūḍha means rascal. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Those who are not aware of the spiritual energy and the material energy, they are called mūḍhas. If you understand what is spiritual energy, then you'll search out that wherefrom these…? Both of… Kṛṣṇa says, "Both of them are coming from Me." But if you understand the superior energy, spiritual energy, then it will be possible to understand what is Kṛṣṇa.

Kṛṣṇa is full spiritual energy, sac-cid-ānanda-vigraha.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

So this is the first education to enter into the spiritual understanding. Kṛṣṇa has begun from the very beginning in the Second Chapter that the spiritual energy is within this body.

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

So there are many evidences in the Vedic literature that the spiritual energy is different from the material energy. And if you understand spiritual energy, then you can understand what is God, because spiritual energy is the sample of God. Sample of God. Kṛṣṇa says in the Bhagavad-gītā that mamaivāṁśaḥ. Here it is said, jīva-bhūta. What is the jīva-bhūta? He is jīva-bhūta, the living entity. Mama eva aṁśa: "They are My part and parcel, minute particle of Me." Just like father and the son. Son is part of the father bodily, not spiritually. Spiritually he is part of Kṛṣṇa, and materially he is part of the body of the father. So we are not talking of the material. That is going on, of course, but this understanding, Bhagavad-gītā, is completely spiritual understanding.

So this jīva-bhūta, that is controlling the material nature. But if you ask, "What is this mat…, er, spiritual energy?" Living entity, that is already explained. Still further it is said in the Fifteenth Chapter that these spiritual energies, jīva-bhūta, mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. Kṛṣṇa says, "These jīva-bhūta, living entities, they are My part and parcel." That means if you try to understand what are these living entities, then it is, being part and parcel, you can understand God. Just like a big volume of rice boiling. You take one rice and you press it in the hand; you can understand the whole rice pot is now ready. Similarly, if you thoroughly understand this spiritual entity, you can understand what is God. Just like you take a drop of ocean water and analyze it chemically, the combination. Then you can understand what is the whole sea water. It is very easy. At least you can understand composition.

So if you study human nature, whatever there is, that is also there in God. But that is perfect and unlimited, and we have got all these chemicals qualities-very minute quantity. And in the material contact it is imperfect. So if you become liberated from the material bondage, then you become perfect. You can understand that "I am as good as God, but God is great; I am very, very small." That is self-realization. That is self-realization. If you think, "I am as good as God," that is your foolishness. You are as good as God by quality, but quantity, you are not as great as God. This is self-realization. Therefore śāstra says that "If the minute quantity of a spiritual spark would have been equal to the supreme whole, then how he has come under His control?" This is reasoning. We are under control. In the material atmosphere we are fully under control. But when we are spiritually free, still we are under control, because God remains the great and we remain the small.

Therefore in the spiritual world there is no disagreement. That God is great and we are small, there is no disagreement. That is spiritual world. And the material world means "God is great, we are small"-there is disagreement. That is material world. Try to understand the distinction between material world and spiritual world. The living entity is very minute particle of God, but in the spiritual world everyone is aware of his position. The living entities, they know "What is my position? I am a small particle of God." Therefore there is no disagreement. Everything is going on nicely. Here in this material world he is actually the small particle of God, but there is disagreement. He is falsely thinking that "I am as good as God." This is material life. And liberation means… When we are free from this wrong conception of life, that is liberation. Liberation means…

Therefore all the bhaktas who have basically accepted that "God is great; I am small, very small particle. Therefore, as the small serves the great, my real duty is to serve God," this is liberation. This is liberation. Therefore every bhakta who has taken to this principle that "God is great; I am very small. I have to render service to the great…" That is nature. Everyone is going to the office, to the factory, to the work. What is this? Going to serve the greater. Otherwise he might stay at home. Why he is going to the factory, to the office? This is the nature, that small serves the great. So God, He is the greatest. Aṇor aṇīyān mahato mahīyān. Then what is your business? To serve Him, that's all. This is natural position. In the material world he is going to serve somebody, ready(?), from somebody else for his bread; still, he is thinking, "I am God." Just see what kind of God he is. (laughter) This is rascal, he is thinking that he is God. If he is driven away from the office, he'll not get his bread, and he is God. This is material world. Everyone is thinking "I am God." Therefore they have been called mūḍhas, rascals. They do not surrender to God. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ māyayāpahṛta-jñānāḥ [Bg. 7.15]. Apahṛta-jñānāḥ. His real knowledge is taken away. He does not know that he is small, God is great, his business is to serve God. This knowledge is taken away. Māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ. This is the sign.

And you can understand by the one symptom. Just like pressing one rice from the whole pot of the rice you can understand the rice is quite all right, similarly, by one symptom you can understand who is a rascal, by one symptom. What is that? Na māṁ prapadyante. He is not a devotee of Kṛṣṇa? He's a rascal. That's all. Immediately you take it without any consideration that anyone who is not devotee of Kṛṣṇa, who is not prepared to surrender to Kṛṣṇa, he's a rascal. That's all. This is our conclusion.

Thank you very much. Hare Kṛṣṇa.

Devotees: Haribol! All glories to Śrīla Prabhupāda! (end)

761211BG.HYD

Bhagavad-gītā 7.6

Hyderabad, December 11, 1976

Prabhupāda: (devotees repeating)

etad yonīni bhūtāni

sarvāṇīty upadhāraya

ahaṁ kṛtsnasya jagataḥ

prabhavaḥ pralayas tathā

"Everything that exists is a product of matter and spirit…"

Devotees: "Everything that exists is a product of matter and spirit."

Prabhupāda: You do not require to repeat this. Etad yonīni, the different forms of life… Just like here we are, human being, the cows, the dogs, the ants, the trees, the plants, so many different forms of life. Every one of us, we are living being. But according to our karma we have got different bodies. Just like we have got different dresses. We are all human being, but we have got different dresses. Similarly, sarvāṇi bhūtāni, all living entities, they are all Kṛṣṇa's part and parcel, but they have refused to cooperate with Kṛṣṇa. They wanted to enjoy material life independently.

Therefore different forms of bodies are there, but Kṛṣṇa is the cause. Kṛṣṇa… Just like father. Father is the cause of the sons, but the sons may be different. Not exactly all the sons are on the equal pattern. Similarly, we are originally all part and parcel or sons of God. Therefore God's qualities are there in us, very minute quantity, because we are very small. So the quality is there. Just like drop of water from the ocean. The taste is there. The taste of the ocean, salty, is there in the drop of ocean water. There is no difference. Only the difference is quantity… In quality they one one. Quality, that salty taste, quality, that is one. Any drop of the ocean, you can take the salty taste, but the drops may be of different quantity and the ocean is very, very big. This is called acintya-bhedābheda, simultaneously one and different. One in quality.

So qualitatively we are one. God is good, so in quality we are good; we are not bad. But why you have become bad? Because we are now differently dressed. Dehātma-buddhiḥ. A dog is thinking, "I am dog," and a man is thinking, "I am man." A cat is thinking, "I am cat." He is neither cat, neither dog, neither human being. He is part and parcel of God. Ahaṁ brahmāsmi. This is self-realization, "I am not this body." Just like we are differently dressed. So I am not the dress. I am human being; you are human being. Paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. Therefore, those who are learned scholar, they do not find any difference between cat and a brāhmaṇa because the brāhmaṇa is also a living entity and the cat is also a living entity, differently dressed.

So we have to rectify this mistake, that we are not this body. This is our external covering. We are spirit soul, part and parcel of Kṛṣṇa. And that is the stage of liberation. Svarūpeṇa vyavasthitiḥ [SB 2.10.6]. Now we are acting according to the covering. When we shall not act according to the covering but according to our constitutional position, that is liberated platform. Kṛṣṇa consciousness means when we understand that "We are part and parcel of Kṛṣṇa. Therefore our duty is to serve Kṛṣṇa," this is self-realization, this is liberation. When we are fully convinced about this fact that "We are all part and parcel of Kṛṣṇa. Our only duty is to serve Kṛṣṇa," then you are liberated. So the bhakti science means to purify. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. We are differently conscious. Somebody thinking, "I am American," somebody, "I am Indian." This is not our identification. The identification, when I shall think, as Caitanya Mahāprabhu gives us information, jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109], that is self-realization.

So Kṛṣṇa says,

etad yonīni bhūtāni

sarvāṇīty upadhāraya

ahaṁ kṛtsnasya jagataḥ

prabhavaḥ pralayas tathā

So "They are caused by Me," Kṛṣṇa says. The body… Body is the material, earth, water, air, fire and ether, mind, intelligence, ego. They are also emanating from Kṛṣṇa. Bhinnā me prakṛtir aṣṭadhā. The difference is they are not in touch with Kṛṣṇa but it is Kṛṣṇa's energy. Just like I am speaking and it is being recorded. When it will be replayed, you will find that I am speaking, but that speaking is separated. The speaking has come from me, but in the tape record it appears that it is separated. Or it is separated. In one sense it is not separated because originally comes from me, and another sense, it is mechanical going on. So similarly, this material world is also Kṛṣṇa. Idaṁ hi viśvaṁ bhagavān ivetaraḥ. This material world is emanating from Kṛṣṇa. Ahaṁ sarvasya prabhavaḥ: [Bg. 10.8] "I am the origin of everything." Everything means there are two things, one jaḍa and one cetanā, matter and spirit. There are two things. Matter is coming from Kṛṣṇa, and the spirit is also coming from Kṛṣṇa. Therefore He is the original cause. Sarva-kāraṇa-kāraṇam [Bs. 5.1].

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

He is the cause of matter and He's cause of spirit also. So sarvaṁ khalv idaṁ brahma. Everything is from Brahman. Kṛṣṇa is the Supreme Brahman. And Vedānta-sūtra, janmādy asya yataḥ: [SB 1.1.1] "Everything is coming from Him." Therefore Kṛṣṇa said, etad yonīni: "Although this yoni, the different types of living entities, are there, eight million, four hundred…," etad yonīni bhūtāni sarvāṇīty upadhāraya, ahaṁ kṛtsnasya, "they are all caused by Me." Ahaṁ kṛtsnasya. Kṛtsnasya means "of everyone." "Their body is also Mine, and they are spirit soul. They are also Mine."

So everything is Kṛṣṇa's. So therefore this body, I am claiming, "It is my body." It is not my body. It is Kṛṣṇa's. Kṛṣṇa is giving you. Just like father gives the dress to the children. Actually the dress belongs to the father. So when we understand this body is also Kṛṣṇa's energy, I am also Kṛṣṇa's energy, my intelligence is Kṛṣṇa's energy, and my identification is also with Kṛṣṇa, in this way when we realize fully, that is Kṛṣṇa consciousness. And when Kṛṣṇa withdraws, then it is finished. This Kṛṣṇa, when He withdraws the spirit soul from the body, then the body remains, and in due course of times the body becomes… "Dust thou art, dust thou beist." This is mixed up, pañca. Pañca-tattva prāpta. Again the body is mixed up. Just like from the earth you make so many different types of forms. Again, when it is broken, it falls down on the earth, and in due course it becomes earth again.

So this change is going on of the external body, not of the spirit soul. The spirit soul is individual, Kṛṣṇa is individual, and it continues. Every one of us, we were individual in the past, we are individual at the present moment, and we shall continue to be individual in future. But when we are covered by this material body, this individuality becomes differentiated. Otherwise, even though individual-we are spirit soul-we are one, spirit soul. And without any material contamination, our relationship is permanent. Kṛṣṇa is the origin, master, prabhu, and we are emanation from Kṛṣṇa, servants. So and this relationship continues. Then there is no impediment on account of this bodily covering. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]. When we are not contaminated by the body, we remain pure. With that senses, when we serve Kṛṣṇa, that is our liberation. That is called bhakti.

Thank you very much. (end)

710401BG.BOM

Bhagavad-gītā 7.7

Bombay, April 1, 1971

Prabhupāda:

om ajñāna-timirāndhasya jñānāñjana-śalākayā

cakṣur unmīlitaṁ yena tasmai śrī-gurave-namaḥ

[I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.]

śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale

svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam

[When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?]

vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam

sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ

śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

[I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.]

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate

gopeśa gopikā-kānta rādhā-kānta namo 'stu te

[O my dear Kṛṣṇa, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopīs, especially Rādhārāṇī. I offer my respectful obeisances unto You.]

tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari

vṛṣabhānu-sute devi praṇamāmi hari-priye

[I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.]

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

[I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen souls.]

śrī-kṛṣṇa-caitanya prabhu nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

[I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.]

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma rāma rāma hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Ladies and gentlemen, I thank you very much for your coming here and participating with our, this Kṛṣṇa consciousness movement. So Kṛṣṇa says,

mattaḥ parataraṁ nānyat

kiñcid asti dhanañjaya

mayi sarvam idaṁ protaṁ

sūtre maṇi-gaṇā iva

[Bg. 7.7]

So Kṛṣṇa is present everywhere because everything is resting on Him, on His energies. Just like in a big factory the proprietor may be out of the factory, but every worker is aware that "This factory belongs to such-and-such person." As this is possible to have always a consciousness of the proprietor of the factory by the worker, similarly, it is possible for everyone to become Kṛṣṇa conscious in every activity. That is the philosophy we are trying to preach all over the world. The Bhagavad-gītā philosophy is like that. Yudhyasva mām anusmara [Bg. 8.7]. You have to… This world is so made that one has to work. Without working, nobody can even maintain his body and soul together. That you cannot avoid. But at the same time, we can remember Kṛṣṇa. That is… That depends only on practice and understanding, pure understanding.

So here Kṛṣṇa says that "There is nobody greater than Me." That is the verdict of all ancient Vedic literatures. In the Śrīmad-Bhāgavatam also, the same thing is confirmed, that kṛṣṇas tu bhagavān svayam [SB 1.3.28]. There is a list of different incarnations of God. In that list Lord Buddha's name is also there. Lord Buddha's name is described: kīkaṭeṣu bhaviṣyati. Buddho nāmnāñjana-sutaḥ kīkaṭeṣu bhaviṣyati. In Śrīmad-Bhāgavatam the Lord Buddha's name is mentioned as future incarnation. Bhaviṣyati, "will appear." Kīkaṭeṣu, "in the province of Gayā."So this is called śāstra. Because Śrīmad-Bhāgavatam was composed five thousand years ago and Lord Buddha appeared 2,600 years ago… Therefore five thousand years ago Lord Buddha's case was in the future. Therefore it is said bhaviṣyati, "He will appear." This is called śāstra. Trikāla-jña. Śāstra writers, they are not ordinary men. Just like Kṛṣṇa is speaking. He is not ordinary man. Nobody will be interested so much if Bhagavad-gītā was written by ordinary man. It was spoken by the Supreme Personality of Godhead, and it was recorded by His incarnation, Vyāsadeva. So it is transcendental literature. Ordinary literatures, they cannot be perfect because there are four defect: bhrama-pramāda-karaṇāpāṭava-vipralipsā. Bhrama means "to commit mistake." Pramāda means "illusion," and vipralipsā means "cheating," and karaṇāpāṭava, "inefficiency of the senses." So śāstra means above these defects. Where there is no such defect, that is śāstra. And you can understand how five thousand years ago Lord Buddha's appearance was predicted. Similarly, still there is prediction about kalki-avatāra, which will take place about four lakhs and 27,000 years hereafter. Kalki-avatāra's name, his father's name and where he will appear, everything is there. This is called śāstra.

So we have to understand Kṛṣṇa from the śāstra. Kṛṣṇa Himself speaking that mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is nobody else greater than Me." And when Arjuna understood Bhagavad-gītā, he also accepted Kṛṣṇa like that. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān: [Bg. 10.12] "You are Parabrahman." So Kṛṣṇa is Parabrahman. Brahman, we are all Brahman because we are part and parcels of Parabrahman, but we are not Parabrahman. We are subordinate Brahman. Eko bahūnāṁ vidadhāti kāmān. We are supported by Kṛṣṇa. We are supported by God. He is one, God is one. And the supported Brahmans, or living entities, they are innumerable, beyond the numerical strength. Asaṅkhya. Nobody can count how many living entities are there, but God is one.

So from the ancient literature we understand that kṛṣṇas tu bhagavān svayam [SB 1.3.28]. There are many incarnation of Kṛṣṇa, expansion of Kṛṣṇa, svāṁśa and vibhinnāṁśa. Some of the expansions are direct personal expansions, just like Lord Rāma, Nṛsiṁhadeva, Varāha. There are many. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs. 5.39]. Kṛṣṇa is existing, expanding Himself in various forms like Rāma, Nṛsiṁha, Varāha, and so many others. There are different kinds of incarnations, avatāras-śaktyāveśāvatāra, guṇāvatāra, manvantarāvatāra, yugāvatāra. Many incarnations. And in the Bhāgavata it is concluded that the Lord's incarnations are so numerous that you cannot count. Just like if you sit down on the bank of a river, you cannot keep an account of the waves, how many waves are passing, similarly, there is no account how many incarnations are coming out from Kṛṣṇa. But Kṛṣṇa is above all. Here Kṛṣṇa personally says, and it is confirmed by all the sages, authorities, formerly by great sages like Nārada Muni, Vyāsadeva, Asita, Devala, and in the modern age by all the ācāryas: Śaṅkarācārya, Madhvācārya Rāmānujācārya, Viṣṇu Svāmī-so many other ācāryas-Lord Caitanya. Everyone accepts that Kṛṣṇa is the Supreme Personality of Godhead. How can you deny? We have to be guided by the ācāryas. Ācāryavān puruṣo veda. One who follows the principles of ācāryas, he knows the things as they are. That is the verdict.

In the Bhagavad-gītā also, we find: ācāryopāsanam. We have to follow the footprints, footsteps, of the ācāryas, because they can give us right direction. And one who does not follow the ācāryas and creates and manufactures his mental concoction, his version will not be accepted. There are many different commentaries on the Bhagavad-gītā, but not all of them are according to the direction of the ācāryas. You have to accept Bhagavad-gītā as it is under the direction of the ācāryas. They do not make any change. They explain how Kṛṣṇa is the greatest. Not that comment in a different way and deviate you that Kṛṣṇa is ordinary man.

So Kṛṣṇa, from Kṛṣṇa, the next expansion is Baladeva, svayaṁ prakāśa. And from Baladeva, there is catur-vyūha: Saṅkarṣaṇa, Aniruddha, Pradyumna. So again there is, from Saṅkarṣaṇa, there is Nārāyaṇa. From Nārāyaṇa, there is another expansion, the same: Saṅkarṣaṇa, Pradyumna, Aniruddha. And from that Saṅkarṣaṇa, there is puruṣāvatāra, Mahā-Viṣṇu. From Mahā-Viṣṇu, there is Garbhodakaśāyī Viṣṇu. From Garbhodakaśāyī Viṣṇu, there is Kṣīrodakaśāyī Viṣṇu. The Kṣīrodakaśāyī Viṣṇu is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. In this way, Kṛṣṇa is expanding in so many ways. By personal expansion, by the expansion of His energy, by the expansion of His differentiated parts and parcels. Just like we are. We living entities are vibhinnāṁśa. We are also expansions of Kṛṣṇa. So He is expanding Himself in so many ways. Svāṁśa, vibhinnāṁśa, and śakti, taṭastha-śakti, cit-śakti, antaraṅga-śakti, bahiraṅga-śakti. So we have to understand Kṛṣṇa in that way. And if we study scrutinizingly all these literatures, we shall come to the conclusion that Kṛṣṇa is the Supreme Personality of Godhead. And if there is any name of God, that is perfectly given in this word, Kṛṣṇa, "all-attractive." There are many diverse meaning of Kṛṣṇa given by the ācāryas, but on the whole, Kṛṣṇa is the actual name of God.

So how you have to… For ordinary man, how one can understand Kṛṣṇa, that He is all-pervading? He is all-pervading. He is everywhere. Now, how to appreciate that He is all-pervading? That direction is given by Kṛṣṇa Himself. If we follow the direction of Kṛṣṇa, how to appreciate Him, then naturally and surely we shall come to the point to understand Kṛṣṇa, although He is all-expansive. So Kṛṣṇa says,

raso 'ham apsu kaunteya

prabhāsmi śaśi-sūryayoḥ

praṇavaḥ sarva-vedeṣu

śabdaḥ khe pauruṣaṁ nṛṣu

[Bg. 7.8]

Just try to understand Kṛṣṇa by your daily experience. Kṛṣṇa says that "When you drink water and when you quench your thirst, when you feel the nice taste of water, that taste I am." Kṛṣṇa says. So you can understand Kṛṣṇa daily as soon as you drink water. Why one should say that there is no God? You just try to appreciate God according to the prescription given by God. Then you'll understand.

Just like a doctor gives you medicine and he gives you direction also that "You drink this medicine, take the bottle and take two drops or five drops," as he gives direction. Then gradually you understand that by taking that medicine, you are being cured, you are feeling in health. Similarly, this prescription given by Kṛṣṇa… This is meditation actually. When we meditate upon the taste of the water, that means we are meditating on Kṛṣṇa. Similarly, Kṛṣṇa says prabhāsmi śaśi-sūryayoḥ: "I am the sunshine, moonshine." So who has not seen the sunshine? If you have seen sunshine and if you follow this prescription given by Kṛṣṇa, then early in the morning you'll see Kṛṣṇa. Why do you say that "I have not seen Kṛṣṇa. Kṛṣṇa is not present before Me"? But you follow Kṛṣṇa's instruction, and He will be present. He is present; simply we have to purify our eyes and senses to understand Him. That is required. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu [Bs. 5.38]. Suppose you have a beloved friend. As soon as you hear telephone call, "Who is it?" "I am this." "Oh." You immediately see him. Does it not? Immediately, by the sound. Why? Because you are known to him, you are in love with him. Similarly, in this way, if you develop your dormant love of Kṛṣṇa, you'll see Kṛṣṇa in every moment. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38].

It is not at all difficult to see Kṛṣṇa. Why do you say, "Can you show me God?" Why you are not seeing God? Here is God. So Kṛṣṇa says, raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ [Bg. 7.8]. So who has not seen the sunshine? Who has not seen the moonshine? Simply to understand, one has to understand that what is this sunshine? The sunshine is the reflection of Kṛṣṇa's bodily effulgence. Just like what is this moonshine? This is reflection of the sunshine. Similarly, the sun is also reflection of the brahmajyoti. And what is the brahmajyoti? Brahmajyoti is Kṛṣṇa's bodily effulgence. Then why do you say that you have not seen Kṛṣṇa? There are many other instances. Kṛṣṇa is giving some of them. If you study, if you meditate upon them, then you will see Kṛṣṇa gradually. He will be revealed. He'll be present immediately. It is all revelation. Not that by your eyes you can see. But if you follow the prescription, the direction, you will see Kṛṣṇa daily, always, twenty-four hours.

So when one is elevated devotee, mahā-bhāgavata-he is called mahā-bhāgavata-he does not see anything but Kṛṣṇa. Everywhere he sees Kṛṣṇa. Sthāvara-jaṅgama dekhe nā dekhe tāra mūrti [Cc. Madhya 8.274]. He is seeing on the seaside a great ocean, a great sea, but he is not seeing the sea, but he is seeing Kṛṣṇa. He's (seeing) Kṛṣṇa's energy, how Kṛṣṇa's energy is working, and it is producing such vast ocean and sea. He is thinking like that. That is meditation. Anywhere he goes, he simply thinks of Kṛṣṇa. Sthāvara-jaṅgama dekhe nā dekhe tāra mūrti. He does not see the material form of anything. Sarvatra haya nija iṣṭa-deva-sphūrti. Everywhere he sees Kṛṣṇa. This is called Kṛṣṇa consciousness.

So one has to develop. How one can develop? This is the process: śravaṇādi-śuddha-citte, if you hear. And as you go on hearing, your dirty things on the heart becomes clear. This hearing process is so nice.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

If you simply hear about Kṛṣṇa. Just like we are speaking about Kṛṣṇa from this Bhagavad-gītā. So if you try to understand Kṛṣṇa as directed by Kṛṣṇa, then Kṛṣṇa will also cooperate with you. Just like a teacher, when he sees that a student is very intelligent, he is following the direction, the teacher is more interest, takes more interest in that student. That is natural. If the teacher says, "My dear child, my dear boy, you write in this way," and if he tries, then the teacher takes more interest. Similarly, as soon as you will try to understand Kṛṣṇa according to the direction given by Him, Kṛṣṇa is within you, He will help you more and more. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, dadāmi buddhi-yogaṁ tam [Bg. 10.10]. Kṛṣṇa says, "I give him special intelligence to understand."

So therefore our duty is to follow the instruction of Kṛṣṇa as it is given. So Kṛṣṇa says, praṇavaḥ sarva-vedeṣu. The oṁkāra, praṇava… oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. The Vedic mantras, oṁ bhagavate vāsudevāya namaḥ. This oṁkāra, this praṇava, is Kṛṣṇa. So anyone who is chanting the Vedic hymns, and as soon as he vibrates this sound, transcendental sound, om, here is Kṛṣṇa. So how we can avoid Kṛṣṇa? Simply we have to know. You have to purify your eyes. You have to purify your ears. You have to purify your hands. You have to purify your legs. In this way, when your senses are purified in every step, in every moment, you will see Kṛṣṇa, nothing but Kṛṣṇa. The purificatory process-just to purify the eyes. Kṛṣṇa is present before you in arcā-mūrti, arcāvatāra, nicely dressed by the devotees. Śrī-vigrahārādhana-nitya-nānā **. It is the duty of the devotee to decorate the śrī-vigraha, the form, transcendental form of Kṛṣṇa very nicely so that thousands of people may come in the temple and see Kṛṣṇa. And as you go on seeing Kṛṣṇa and your eyes become purified, then you will see Kṛṣṇa, how nice Kṛṣṇa is. Just like when Caitanya Mahāprabhu entered the Jagannātha temple, as soon as He saw Kṛṣṇa, immediately He fainted because His eyes were prepared to see Kṛṣṇa.

So we have to prepare our eyes to see. We have to prepare our ears to hear about Kṛṣṇa. In this way we can see Kṛṣṇa. And this is the process, how to… Just like we use our tongue. That is one of our senses. So Kṛṣṇa says that raso 'ham apsu kaunteya [Bg. 7.8]. Everyone drinks water. So he tastes it, relishes the taste of the water. So as soon as he relishes the taste of the water, according to the direction of Bhagavad-gītā, he can see Kṛṣṇa. Similarly, by the tongue you can eat bhagavat-prasādam, the foodstuff offered to Kṛṣṇa. And as soon as you taste the foodstuff offered to Kṛṣṇa, you immediately remember Kṛṣṇa, how nicely Kṛṣṇa has taken this foodstuff. So by the tongue you can begin. Simply by eating kṛṣṇa-prasādam, without reading any Vedic literature, without reading even Bhagavad-gītā, if you simply think of Kṛṣṇa, "How nicely Kṛṣṇa has tasted this foodstuff," you become Kṛṣṇa conscious.

So to become Kṛṣṇa conscious is not very difficult job. Simply you have to follow the direction. That's all. But if you manufacture your own meaning, commentation on Bhagavad-gītā, then you are deviated. You are lost. Śrama eva hi kevalam [SB 1.2.8]. Then such kind of reading Bhagavad-gītā is simply waste of time and energy. That's all. Therefore those who are not Kṛṣṇa conscious, who are not hearing from Kṛṣṇa conscious personalities, they are simply wasting time. The so-called reading of Bhagavad-gītā, lecture on Bhagavad-gītā, without Kṛṣṇa… God, kingdom of God without God. We want kingdom of God, peace and prosperity, but without God. There must not be God. That is our secular government. We want kingdom of God, but without God. That is not possible. If you give up God or God's relationship, there is no question of kingdom of God or peace and prosperity.

Then Kṛṣṇa says, praṇavaḥ sarva-vedeṣu śabdaḥ khe pauruṣaṁ nṛṣu. When one man is famous… Yad yad vibhūtimat sattvaṁ mama tejo 'ṁśa-sambhavam. Anything extraordinary, if you find Kṛṣṇa is the most extraordinary personality, but even within this world, if you find some great leader, great politician, great scientist, great businessman… There are so many. And he is very famous. So you should know that this fame and name of this person is due to Kṛṣṇa's mercy. You see Kṛṣṇa there. Nobody can be greater than any other friend unless he is specially bestowed the mercy of Kṛṣṇa. Kṛṣṇa says in the Bhagavad-gītā, yad yad vibhūtimat sattvaṁ mama tejo 'ṁśa-sambhavam. A little portion of Kṛṣṇa's mercy is there. Kṛṣṇa is most opulent. Aiśvaryasya samagrasya. You can claim that you are proprietor of ten crores of rupees or other can claim that "I am proprietor of fifty crores of rupees," and other can claim hundred crores of rupees, but nobody can claim that "I am the proprietor of all the money that is available within this material world." Nobody can say that. Even Brahmā cannot say. But Kṛṣṇa, oh, His description is that samagrasya aiśvaryasya: "All the wealth that is conceivable, He is the proprietor." So any wealthy person, any rich person you see within this material world, it should be understood that a portion of Kṛṣṇa's money has been taken by him. That's all. Nobody can claim that "I am the proprietor of all the money that is here in this material world." That is not possible. So if that man also thinks that "Whatever money I have got, it is Kṛṣṇa's money, Kṛṣṇa's mercy, Kṛṣṇa has mercifully given me this money," then what is his next duty? He should spend it for Kṛṣṇa. That is the proper utilization of money. Similarly, if one is famous, he should utilize his fame for Kṛṣṇa's service. Suppose I am trying to spread this Kṛṣṇa consciousness movement, but if a very famous man tries for it, it will be very quickly spread. That is the utilization of his fame. If a scientist, if he proves Kṛṣṇa's supremacy by scientific law, then his knowledge in science is perfect.

So everyone who possesses anything, if he knows that it is the gift of Kṛṣṇa and it should be utilized for Kṛṣṇa, then his life is successful.

ataḥ pumbhir dvija-śreṣṭhā

varṇāśrama-vibhāgaśaḥ

svanuṣṭhitasya dharmasya

saṁsiddhir hari-toṣaṇam

[SB 1.2.13]

Saṁsiddhir hari-toṣaṇam. It doesn't matter what you are. You may be an engineer, you may be a lawyer, you may be a businessman. Whatever you are, it doesn't matter. But try to satisfy Kṛṣṇa by your profession, by you occupation. Then you are successful. Saṁsiddhi. It doesn't matter what you are doing. It doesn't require that you have to give up your profession as a lawyer and join us as a sannyāsī and dance. if you cannot do that… Everyone can do that, but if you think that you cannot do this, then utilize your profession for Kṛṣṇa's service. Then you become perfect.

So Kṛṣṇa consciousness is not a necessity for the members of this Society; it is the necessity of everyone throughout the whole world, without any discrimination. One has to take this advantage to become Kṛṣṇa conscious, to understand Kṛṣṇa in this way. Then the result will be sublime. Yo jānāti tattvataḥ. Janma karma me divyaṁ yo jānāti tattvataḥ. Just like anyone who understands that the taste of the water is Kṛṣṇa's energy, the sunshine is Kṛṣṇa's energy, the moonshine is Kṛṣṇa's energy, the Vedic mantras, that is also to please Kṛṣṇa… And the sound vibrated in the sky, or anywhere, the sound element is Kṛṣṇa. And the energy or the name, fame, opulence of big men of this world, that is also Kṛṣṇa. In this way, if we study Kṛṣṇa, then we know Him gradually. And as soon as we understand Him, janma karma me divyaṁ yo jānāti tattvataḥ: "One who understands in truth," tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9], "immediately he becomes liberated, so much so that after quitting this body he comes to Me."

So what is the difficulty? Even in your ordinary life you can study Kṛṣṇa, you can understand Kṛṣṇa. And Kṛṣṇa will help you. As soon as you begin studying Kṛṣṇa, understanding Kṛṣṇa, Kṛṣṇa will help you from within. Kṛṣṇa is with you. Kṛṣṇa is not far away. He is so kind that He is sitting in your heart as your friend just to help you, how you become liberated from this material contamination. Why you do not take this advantage? Every sane man should take advantage of this instruction of Bhagavad-gītā, but rightly, as it is said. Then anywhere he may be, it doesn't matter, he is a liberated person.

īhā yasya harer dāsye

karmaṇā manasā girā

nikhilāsv apy avasthāsu

jīvan-muktaḥ sa ucyate

Anyone who is trying to become Kṛṣṇa conscious and being Kṛṣṇa conscious he is trying to serve Kṛṣṇa sincerely… He may be situated anywhere. It does not matter, he is Indian or Hindu or Mussulman or Christian or this or that. Simply if he thinks of Kṛṣṇa always in the process as described here, he becomes liberated.

So you can become liberated at your home. Simply you have to think of Kṛṣṇa. The gopīs were so elevated devotees. What was their function? The only function was that they were always thinking of Kṛṣṇa. That's all. Lord Caitanya therefore recommends, ramyā kācid upāsanā vraja-vadhū-vargeṇā yā kalpitā. These vraja-vadhūs, name… (end)

740222BG.BOM

Bhagavad-gītā 7.7

Bombay, February 22, 1974

Pradyumna: (leads chanting, etc.) Translation: "O conqueror of wealth (Arjuna), there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread."

Prabhupāda:

mattaḥ parataraṁ nānyat

kiñcid asti dhanañjaya

mayi sarvam idaṁ protaṁ

sūtre maṇi-gaṇā iva

[Bg. 7.7]

So the material and spiritual world, everything is manifestation of two energies. That is explained by Kṛṣṇa. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg. 7.4]. Apareyam itas tu viddhi me prakṛtiṁ parām. On these verses we have discussed two days that etad yonīni sarvāṇi, whatever is manifested, material or spiritual, both of them are coming from the energy of the Supreme. Just like heat and light, these are two energies of the fire.

So that is, also explained in the Viṣṇu Purāṇa: parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat.

eka-deśa-sthitasyāgner

jyotsnā vistāriṇī yathā

parasya brahmaṇaḥ śaktis

tathedam akhilaṁ jagat

Tathedam akhilaṁ jagat or sarvaṁ khalv idaṁ brahma, the Vedic injunction. The energy and the energetic cannot be separated. If there is no energy, there is no meaning of the energetic. And there is no meaning of energetic if it has, if he has no energy. So those things are simultaneously present. The example, as we have given several times, that the sun and the sunshine and the heat of the shine, sun, they are always present. Wherever there is sun, there is light and there is heat. So heat and light is the understanding of the presence of sun. Sometimes sun is covered, but still we experience heat and light. Therefore we understand the sun is there. Similarly Kṛṣṇa, or God, is there. You have to understand by the energies, the material energy and the spiritual energy. That is already explained in two verses.

So now Kṛṣṇa is summarizing in this verse… Because the whole manifestation, tathedam akhilaṁ jagat, the whole universe is presentation of the energy of the Lord, therefore there is nothing but Lord. Mattaḥ parataraṁ nānyat [Bg. 7.7]. Just like in this material world, we have got experience, the sun is the cause of all material manifestations. When the sunlight or sun heat… Just like Western countries, in this season, the sunlight and heat is practically not present. Therefore it is snowfall. There is no foliage in the trees. Every tree is deserted, due to the sun. And as soon as from the month of April the sunshine will be little more, mean, increased, at once the leaves will come out. In the Western world, this experience… Anywhere. The sun is the cause of everything, all this material world. So you can say that in this material world, there is nothing superior energy than the sun. Similarly, this is also a creation of God, the sunshine. It is stated in the Brahma-saṁhitā: yac cakṣur eṣa savitā sakala-grahāṇām. Savitā means sun.

yac cakṣur eṣa savitā sakala-grahāṇāṁ

rājā samasta-sura-mūrtir aśeṣa-tejāḥ

yasyājñayā bhramati sambhṛta-kāla-cakro

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Even the sun, which is the supreme cause of this material world, of this universe… All the planets, they are rotating on account of heat of the sun. If the sun moves little this side or that side, everything will be blazing fire or frozen into ice. This is scientific truth.

So as the sun is the supreme cause of this material world, similarly the supreme cause of… There are many millions of universes and millions of suns. They are all caused by the supreme energy of Kṛṣṇa, bhūmir āpo 'nalo vāyuḥ and apareyam itas tu viddhi me prakṛtiṁ parām [Bg. 7.4]. Two prakṛtis, parā-prakṛti and aparā-prakṛti. So the Vedānta-sūtra, that janmādy asya yataḥ [SB 1.1.1], the original source of everything, Brahman, that is Kṛṣṇa. Therefore Kṛṣṇa says, mattaḥ parataraṁ nānyat [Bg. 7.7]. Brahman is not supreme. Then Kṛṣṇa would have said not… "Brahman is the Supreme." But He says, mattaḥ parataraṁ nānyat. Brahman is the bodily effulgence of Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Brahman is not the supreme cause. Brahmaṇo 'haṁ pratiṣṭhā. Brahman is existing on Kṛṣṇa. Therefore Kṛṣṇa says, Kṛṣṇa has the right to say, mattaḥ parataraṁ nānyat: "There is no more superior cause." And in the Brahma-saṁhitā, Lord Brahmā also says, sarva-kāraṇa-kāraṇam [Bs. 5.1].

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

So it is not that Kṛṣṇa is saying only. It is accepted by the supreme Vedic authority, Lord Brahmā.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

The Vedānta-sūtra also says, janmādy asya yataḥ anvayāt [SB 1.1.1]. The Bhāgavata explains, janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ sva-rāṭ. He's abhijñaḥ. He knows everything. Janmādy asya yataḥ [SB 1.1.1]. That is Kṛṣṇa. And Arjuna accepted. Arjuna said, in the Tenth Chapter, sarvam etad ṛtaṁ manye yad vadasi keśava: [Bg. 10.14] "My dear Kṛṣṇa, whatever You are saying, I accept in toto." This is understanding of Bhagavad-gītā. Try to understand Bhagavad-gītā as it is. Kṛṣṇa says, mattaḥ parataraṁ nānyat: [Bg. 7.7] "There is no more superior being or superior authority than Me." If you accept that "There is no more superior authority or supreme being than Kṛṣṇa," then you study Bhagavad-gītā. And if you cut the head and the tail and accept something and reject something, that is not Bhagavad-gītā. Take it as it is. Therefore we are presenting Bhagavad-gītā as it is, not curtailing this or that: "This meaning is that; that meaning is that." No such nonsense. We accept… This is Kṛṣṇa consciousness movement. Kṛṣṇa says that He is the supreme authority. We are preaching "Kṛṣṇa is the supreme authority." Where is the difficulty? We don't manufacture anything. We don't say, "I am the supreme authority." No. I am rascal. I am fool. I am imperfect. But Kṛṣṇa is Supreme, Kṛṣṇa is perfect. That is our preaching. As servant of Kṛṣṇa.

Therefore, because we are presenting Kṛṣṇa as He is, therefore our preaching is perfect. I may be imperfect, but our preaching is not imperfect. It is very simple. We are preaching all over the world, "Kṛṣṇa is the Supreme Personality of Godhead." And these foreign boys and girls who are after me, they also accepted. They do not say that "Here is another God, sir. Why you are asking?" That is the difficulty in India. As soon as we shall say, "Kṛṣṇa is the Supreme Lord, Kṛṣṇa is the…, there is no more superior person than Kṛṣṇa," others will say, "No, why this gentleman is not superior than Kṛṣṇa?" That is the difficulty. They'll not accept. Their brain has been full with hodge-podge things. Therefore they cannot take Kṛṣṇa consciousness so… Of course, at heart, in India, everyone feels for Kṛṣṇa, but they have been educated in such a wrong way, they cannot accept Kṛṣṇa as the Supreme, as Kṛṣṇa says, mattaḥ parataraṁ nānyat [Bg. 7.7]. This is the difficulty.

But unless you accept, unless you come to this point, that Kṛṣṇa is the Supreme, your education, your knowledge and everything is imperfect. Therefore Kṛṣṇa says,

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ

[Bg. 7.19]

If you don't accept in this life… But if you are sincere to understand what is God, then you'll have to wait for many other lives. Life after life, you have to struggle. And then, by the grace of Kṛṣṇa, if you come in touch with a devotee of Kṛṣṇa, then you'll understand what is Kṛṣṇa. That is the beginning, teaching of Kṛṣṇa. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Manuṣyāṇāṁ sahasreṣu. Out of many, many millions of persons, one is trying to make his life perfect. Everyone, mostly, 99.9%, they are blind. Andhā yathāndhair upanīyamānāḥ. They are being led by blind men. They are blind, and they are led by blind men. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. They do not know that the ultimate goal of life is to understand Viṣṇu, or Kṛṣṇa, and go back to Him. That is the goal of life. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. That is being taught in the Bhagavad-gītā. This is the goal of life. But they are misled. They are captivated by this material energy. That will be explained in this chapter also. Tribhir guṇamayair bhāvaiḥ, mohitaṁ nābhijānāti mām ebhyaḥ param avyayam [Bg. 7.13]. They have been bewildered by the three modes of material nature. They are not trying to understand Kṛṣṇa. They are not trying to follow the instruction of Kṛṣṇa. Therefore they are in difficulty. The whole trouble is due to this ignorance. Therefore there is great necessity for broadcasting this Kṛṣṇa consciousness movement. There is great necessity.

So this business was entrusted by… Lord Caitanya started this movement. Actually, Kṛṣṇa started this movement five thousand years ago and taught this subject matter to Arjuna in the Battlefield of Kurukṣetra. But unfortunate as we are, we could not take up the mission of Kṛṣṇa. The mission of Kṛṣṇa was, yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham [Bg. 4.7]. As soon as there is discrepancy in the matter of discharging religious principle… Means, religious principle means the law of God. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Religion means the laws of God. Religion does not mean "I have manufactured some religion, he has manufactured some religion, he has manufactured some religion, and another man has… Yes, all religions are right." Yata mata tata patha. No. That is nonsense. Religion is one. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is religion. Kick out all sorts of religious principles; simply surrender to God, or Kṛṣṇa. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. This is confirmed. That is first-class religion, which teaches how to surrender to God and how to become a lover of God. That is religion. Otherwise, they are simply cheating religion.

That is explained in the Bhāgavatam. Dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ vedyaṁ vāstavam atra vastu [SB 1.1.2]. Dharmaḥ projjhita, cheating type of religion, is kicked out from this Śrīmad-Bhāgavatam. Projjhita. Prakṛṣṭa-rūpeṇa ujjhita. And Śrīdhara Svāmī gives his comments: atra mokṣa-vāñchā api nirastam. Anyone, any type of religion… Just like the Māyāvādī philosophy. They are trying to have mokṣa, to merge into the existence of the Supreme. But Bhāgavata says, "No, that is also cheating." Dharma-artha-kāma-mokṣa [SB 4.8.41, Cc. Ādi 1.90], catur-varga… The word… First of all, they do not know what is religion. But the… Actually, life, perfection of life, begins from religion, dharma. Then artha. Then following the religious principles, you acquire money, artha. Artha is required. But not in…, sinfully, but properly. Dharma artha kāma. Then, you have got senses, you require to satisfy the senses. So artha required for sense gratification. But that artha must be based on religion. This is called dharma, artha, and kāma. Dharmārtha-kāma-mokṣa. Then, when one actually becomes wise, he is no more attracted by sense gratification, rather, he desires a greater type of sense gratification, namely, he wants to become God, to merge into the existence of God. So that is also a cheating. You cannot become God. [break]

…māṁ prapadyate, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. That is mahātmā, one who has surrendered to Kṛṣṇa, understanding that Kṛṣṇa is the cause of all causes, Kṛṣṇa is the source of material energy and spiritual energy. As it is explained here. And therefore Kṛṣṇa is the Supreme. And Kṛṣṇa confirms this fact: mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. This is required. This is required. We have to accept this. Kṛṣṇa says this. And Arjuna, who heard Bhagavad-gītā from Kṛṣṇa, he says, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣam ādyam [Bg. 10.12]. Ādyam, "You are the original person. You are the original…" Puruṣam ādyam, in the Bhagavad-gītā. Ādyam. Therefore Kṛṣṇa says, mattaḥ parataraṁ nānyat [Bg. 7.7]. This is all confirmed. The audience, Kṛṣṇa, I mean to say, Arjuna, is accepting, and Kṛṣṇa is confirming.

Therefore Bhagavad-gītā is perfect. Otherwise where is the authority of Bhagavad-gītā. If we do not accept the author, or the speaker, of the Bhagavad-gītā, and if we do not accept the student of Bhagavad-gītā, Arjuna, then where is the study of Bhagavad-gītā? It is something nonsense. You have to accept the version of Bhagavad-gītā as it is stated by Kṛṣṇa, and you have to accept the version of Arjuna as it is admitted by Kṛṣṇa. Then you are perfect in Bhagavad-gītā. Otherwise you have simply wasted your time.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

This is the version of Śrīmad-Bhāgavatam. Śrama eva hi kevalam. Simply laboring. Simply uselessly laboring. If you do not awaken your Kṛṣṇa consciousness by studying the Vedas, by studying Bhagavad-gītā, by studying Bhagavad… Simply Bhagavad-gītā. This is the essence of all Vedic literature, although it is ABCD, beginning of spiritual life, spiritual understanding. Unfortunately, people do not understand even the ABCD of this Bhagavad-gītā. And what to speak of becoming graduate and postgraduate? This is the difficulty. If we try to understand Bhagavad-gītā as it is, at least we understand what is Kṛṣṇa, what is God. God is explaining Himself. And we are searching after God, making sear… There are so many institutions. In Oxford University there is a big research department. But here God is canvassing. He's explaining. There was a great controversy. What is that professor?

Pradyumna: Professor Al Zayner, Hardy.

Prabhupāda: Huh?

Pradyumna: Al Zayner, Professor Zayner.

Prabhupāda: Professor Zayner. So I invited him. So he did not dare to come before us. So there was another professor. What is that? Sir…?

Pradyumna: Sir Alistair Hardy.

Prabhupāda: Sir Alistair Hardy. He came. He admitted. He's making research. So these things are going on. Why research? Everything is there in the Bhagavad-gītā. Everything is explained and commented by so many, many great, stalwart, I mean to say, commentator, especially Śrīdhara Svāmī, Rāmānujācārya, Viśvanātha Cakravartī, Baladeva Vidyābhūṣana. So many great scholars, they have commented upon Bhagavad-gītā. So try to understand Bhagavad-gītā as it is. That is the real necessity of life. That we have explained several times.

This human form of life. The… Narottama dāsa Ṭhākura says that, hari hari bifale janama goṅāinu. "My dear Lord, Hari, I have simply spoiled my life." Bifale jan…, hari hari bifale janama goṅāinu. "I have wasted my time." Why? Manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā, jāniyā śuniyā biṣa khāinu. "I got this nice human form of body especially for worshiping Rādhā and Kṛṣṇa, but I have not done that. Therefore willingly I have drunk poison." Jāniyā śuniyā biṣa khāinu. Golokera prema-dhana, hari-nāma-saṅkīrtana. The saṅkīrtana movement is not manufactured in this material world. It is released from Vaikuṇṭha, the spiritual world. Golokera prema-dhana… Otherwise why we are chanting Hare Kṛṣṇa, Hare Kṛṣṇa…? It is not material sound. Any material sound, you chant thrice, you'll be tired. But you go on chanting Hare Kṛṣṇa mantra twenty-four hours, you'll never be tired. Therefore it is not a sound of this material world; it is a sound of the spiritual world. Golokera prema-dhana, hari-nāma-saṅkīrtana, rati nā janmilo kene tāy. "I am not attracted to this." This is the lamentation of Narottama dāsa Ṭhākura, a Vaiṣṇava. Saṁsāra-biṣānale, dibā-niśi hiyā jvale. "In this material existence, this eating, sleeping, mating and defending, with this business, always my heart is burning." Saṁsāra-biṣānale, dibā-niśi hiyā jvale, juṛāite nā kainu upāya. "I did not make any means to get out of this." Golokera prema-dhana. Therefore indirectly he is giving hint that human life is meant for worshiping Rādhā-Kṛṣṇa and chanting Hare Kṛṣṇa mahā-mantra.

This is the subject matter of Kṛṣṇa consciousness movement, to understand that Kṛṣṇa is the Supreme. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7], mayi… Here Arjuna is addressed as Dhanañjaya. Dhanañjaya means the richest man, who has conquered over wealth. In other sense, only dhanañjaya, "a person who has conquered over wealth," he can understand that Kṛṣṇa is the Supreme Personality of Godhead. Dhanañjaya, Arjuna's another name is Dhanañjaya, because after Battle of Kurukṣetra there was no money. So by the order of Mahārāja Yudhiṣṭhira, he brought from the Himalaya range a great quantity of gold so that he could expend them for performing aśvamedha-yajña, rājasūya-yajña. So therefore from that name, from that person, this title was given by…, I mean to say, Mahārāja Yudhiṣṭhira to that Arjuna, Dhanañjaya.

So mayi sarvam idaṁ protam. The example is very nice. Mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva. Just like pearls. The pearls… Take it. Pearl is round, and the innumerable universes are also round. So all these universes are staying… Mat-sthāni sarva-bhūtāni [Bg. 9.4]. Kṛṣṇa says. Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ. So everything is resting on Kṛṣṇa. In another place He says that "I am sustaining all these planets." Of course, we understand law of gravitation according to our theory, but actually, according to Vedic description, the Saṅkarṣaṇa is sustaining all these planets. So anyway, it is to be understood. Just like the, all the planets are floating in the air in weightlessness… How this weightlessness comes? That is explained here. Mayi, "It is resting on Me." Kṛṣṇa says. Mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva.

So He is the ultimate cause, He is the cause of all causes. Sarva-kāraṇa-kāraṇam [Bs. 5.1]. Parama īśvaraḥ, the supreme controller. In this way we have to understand Kṛṣṇa. Then our life will be successful. Because our, this human life is meant for understanding Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. This is the real knowledge. Unless you come to this real knowledge, your life is unsuccessful. Therefore Kṛṣṇa says, bahūnāṁ janmanām ante: [Bg. 7.19] "Those who will not accept Me in one life, he has to wait for many, many lives, but to come to this conclusion, that vāsudevaḥ sarvam iti sa mahātmā… [Bg. 7.19]" If you actually want to become mahātmā, then you have to come to this point, that vāsudevaḥ sarvam iti [Bg. 7.19]. That is mahātmā. Mahātmā does not mean by simply changing this dress. Mahātmā means who understands Kṛṣṇa. He's mahātmā because his soul is increased in dimension to understand Kṛṣṇa. Vāsudevaḥ sarvam iti sa ma… [Bg. 7.19]. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. As soon as you become mahātmā, then you are no longer under the control of this material nature. That is also confirmed. Mām eva ye prapadyante māyām etāṁ taranti te. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. Otherwise, you have to remain under the clutches of māyā and punished by him.

kṛṣṇa-bahirmukha hañā bhoga vāñchā kare

nikaṭa-stha māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

These are simple Bengali poetries by Vaiṣṇavas that as soon as you desire to enjoy your senses… That enjoyment of senses will not give you happiness. That is our practical experience. Anybody, call anybody who is engaged in sense gratification, ask him, "Are you happy?" He'll never say. They are… We have practically seen. These Europeans and Americans, they have enough sense gratification. Sense gratification means money and women. So they have got enough of it. Why they are after me, rejecting this? Because sense gratification will never give you satisfaction. That is false satisfaction. Real satisfaction is when you satisfy Kṛṣṇa. That is satisfaction.

ātmendriya-prīti-vāñchā-tāre bali 'kāma'

kṛṣṇendriya-prīti-icchā dhare 'prema' nāma

[Cc. Ādi 4.165]

When you sat…, want to satisfy your senses, then you are under the clutches of kāma, lust. But the same endeavor, when you want to satisfy the senses of Kṛṣṇa, that is called prema, or bhakti.

So Kṛṣṇa is personally teaching. Why we should satisfy Kṛṣṇa? Because there is no more a greater authority than Kṛṣṇa. We are trying to serve here greater authority. Every one of us… We are going to office, we are going to party meeting, we are going to be elected president. So what is that? That I assure that "I shall satisfy your senses. You want this? I shall give you. Please elect me." Everyone is trying to satisfy the senses. Either of own self… He's giving false promise. Actually, he wants to satisfy his own senses. As soon as he becomes minister, he'll satisfy his own senses. But he's getting elected by promising satisfying…, to satisfy your senses. But the sense gratification is going on. But there is chaos because the point is missing. There is no activity for satisfying senses of Kṛṣṇa. That is the defect of the modern civilization. Therefore one should learn that you are satisfying the senses of others. Try to satisfy the senses of Kṛṣṇa, because there is no more greater authority than Kṛṣṇa. We are satisfying the senses of greater authority. That's all. Or my senses. Because my senses are also greater authority-kāma, krodha, lobha, moha, mātsarya. These are very strongly dictating me, "Do this." I don't want to do this. My conscience is willing (beating?). But my kāma, my lust, is forcing me.

So this is my position. So in this position, I'll never be satisfied. If you understand that "Kṛṣṇa is the supreme authority, and my only duty is to satisfy Kṛṣṇa," then your life will be successful.

Thank you very much. (end)

740813BG.VRN

Bhagavad-gītā 7.7

Vṛndāvana, August 13, 1974

Prabhupāda:

mattaḥ parataraṁ nānyat

kiñcid asti dhanañjaya

mayi sarvam idaṁ protaṁ

sūtre maṇi-gaṇā iva

[Bg. 7.7]

The controversy about the Absolute Truth, whether the Absolute Truth is form or formless… There are many philosophers. They, some of them are impersonalists, and some of them are personalists. They… In India the impersonalists are known as Māyāvādī, and the personalists, they are known as Vaiṣṇavas.

So here the decision is given by Kṛṣṇa Himself, the Supreme Personality of Godhead. Kṛṣṇa means Bhagavān. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. This is the conclusion of Śrīmad-Bhāgavatam. And in the Ṛg Veda also it is said, tad viṣṇoḥ paramaṁ padam: "Viṣṇu is the Supreme"; sadā paśyanti sūrayaḥ, "Those who are demigods, or advanced in spiritual knowledge, they always look after the lotus feet of Viṣṇu." But the demons, they do not know that the Viṣṇu is the Supreme Personality of Godhead, Absolute Truth. They cannot. Because they have taken the atheistic attitude, they cannot understand the Absolute Truth as the Supreme Person.

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ

durāśayā ye bahir-artha-māninaḥ

andhā yathāndhair upanīyamānās

te 'pīśa-tantryām uru-dāmni baddhāḥ

[SB 7.5.31]

Uru-dāmni baddhāḥ. We are so much conditioned. As… Just like one hands and legs are tied up, he cannot do anything independently, similarly, we are so much tied up by the stringent laws of nature that we are not at all independent. But we are trying to adjust things in this material world to be happy. This is not possible. Therefore śāstra says that they do not know the, what is the aim of life. Na te viduḥ: "They do not know." Svārtha-gatim. Everyone is self-interested. Each of us, every one of us, we have got our self-interest. But we do not know actually what is our self-interest.

The self-interest is to understand Viṣṇu. Tad viṣṇoḥ paramaṁ padam. That is our aim. Viṣṇu and Kṛṣṇa, the same. But there is controversy whether Viṣṇu is secondary or Kṛṣṇa is secondary. According to śāstra, nobody's secondary. Viṣṇu and Kṛṣṇa, They are simply expansion. They are not different. Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. Viṣṇu has ananta-rūpam, unlimited forms. Advaitam acyutam. They are not different. The other day I explained. The candle… First candle, second candle, third candle… But no candle is less powerful than the other candles. This is the conclusion. So either we say Viṣṇu or we say Kṛṣṇa or Rāma, Nṛsiṁha, Balarāma, They are all expansions of the Supreme Person Kṛṣṇa. Therefore Kṛṣṇa says, mattaḥ parataraṁ nānyat: [Bg. 7.7] "There is no more superior authority than Me." This is the conclusion. Mattaḥ, "from Me," na anyat, "nobody else is superior." That is the conclusion of the śāstra. And Kṛṣṇa personally also says. Mattaḥ parataraṁ nānyat kiñcit. "Nobody."

There is controversy… In another place Kṛṣṇa says, aham ādir hi devānām [Bg 10.2]. He is the origin of all demigods. The principal demigods are Viṣṇu and Maheśvara and… Maheśvara means Lord Śiva. And Brahmā. Brahmā, Viṣṇu, Maheśvara. So Kṛṣṇa is the origin of Brahmā, Viṣṇu, Maheśvara. They are guṇa-avatāra. For maintaining this material world… The material world is composed of three guṇas: sattva, rajas, tamas. So the director of the sattva-guṇa department is Lord Viṣṇu, and the director of the rajo-guṇa department is Lord Brahmā, and the director of the tamo-guṇa department is Lord Śiva. Origin is Kṛṣṇa. Therefore in the Śrīmad-Bhāgavatam it is concluded after describing all the incarnations of God, different incarnations, the conclusion is made, ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam: [SB 1.3.28] "All the incarnations mentioned in this chapter, they are either expansion of the Supreme Personality of Godhead or expansion of the expansion, secondary expansion." Aṁśa-kalā. Aṁśa means expansion, and kalā means expansion of the expansion. Just like a… First expansion is Balarāma, and from Balarāma, next expansion is the catur-vyūha, Saṅkarṣaṇa, Pradyumna, Vāsudeva, Pradyumna, Aniruddha, Saṅkarṣaṇa. These expansions are going on. But that expansion does not mean one expansion is less powerful than the other. This is transcendental, the same formula. Advaitam acyutam anādim. Advaita, always advaita. Not different. Acyuta, not fall down. So Kṛṣṇa is the origin. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. They are īśvara. Īśvara means controller, powerful. Even the demigods, they are also īśvaras. You are also īśvara. I am also īśvara. Īśvara means controller. Anyone who has got little control, he can be called īśvara. That is the dictionary meaning. But even the original īśvaras, namely Brahmā, Viṣṇu, Maheśvara, they are also not supreme īśvara. The supreme īśvara is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. That is the shastric inclusion, conclusion.

So śāstra says Kṛṣṇa is the Supreme Personality of Godhead, and Kṛṣṇa Himself also says, mattaḥ parataraṁ nānyat [Bg. 7.7]. Therefore, as Arjuna understood Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān… [Bg. 10.12]. Arjuna has said that "I heard from the śāstras about Yourself, and You are personally speaking that You are the Supreme. And not only that, the great sages like Vyāsadeva, Asita, Devala, great authorities, they also admit that You are the Supreme Personality of Godhead." Therefore there is no doubt. The conclusion is the Supreme Personality of Godhead is Kṛṣṇa. As it was in the beginning said by Kṛṣṇa, asaṁśayaṁ samagraṁ māṁ yathā jñāsyasi tac chṛṇu [Bg. 7.1]. Asaṁśayam, "without any doubt."

So that… The Kṛṣṇa consciousness movement means… You can understand who is the Supreme Personality of Godhead. There are so many societies all over the world, so many religious systems, but they cannot give exact idea of the Supreme Personality of Godhead. Some has got some idea, others have got other idea, but so far we are concerned, we are fixed up in Kṛṣṇa. And that is rightly. Because Kṛṣṇa is supported not only by the Vedas and by the demigods, headed by Lord Brahmā, and authorities like Vyāsadeva, Asita, Devala. And Arjuna, who heard Bhagavad-gītā personally from the Supreme Personality of Godhead, he also admits. All the ācāryas. Even Śaṅkarācārya, although he was impersonalist, he admits, "Kṛṣṇa is the Supreme Personality of Godhead," sa bhagavān svayaṁ kṛṣṇaḥ. Nārāyaṇa… He also admits that "Nārāyaṇa is not a person of this created material world," nārāyaṇaḥ paraḥ avyaktāt. And he admits also, kṛṣṇas tu…, sa bhagavān svayaṁ kṛṣṇaḥ, "He has appeared as the son of Devakī and Vasudeva." He admits.

So Kṛṣṇa is admitted as the Supreme Personality of Godhead by all authorities. There is no doubt about it. And Kṛṣṇa personally confirms, mattaḥ parataraṁ nānyat: [Bg. 7.7] "There is no more superior being than Myself." So where is the difficulty to understand what is God? There is no difficulty. But if we are obstinate, if we do not try to understand what is God, that is a different thing. But everything is there. So we should take it for acceptance that nobody is superior than Kṛṣṇa. Bhāgavata says, kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Brahma-saṁhitā says, īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. So it is concluded. There is no controversy. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya, mayi sarvam idaṁ protam: [Bg. 7.7] "Everything is in Me."

It is already explained that Kṛṣṇa has got two energies. Just like heat and light, the energies of the fire. Similarly, Kṛṣṇa is enjoying His spiritual, blissful life. He is spiritual, sac-cid-ānanda-vigrahaḥ ānanda… [Bs. 5.1]. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). So He is in Vṛndāvana having His ānanda, spiritual bliss, enjoyment, with His associates, ever associ…, eternal associates, the gopīs, the cowherds boys, His mother, His father, mother Yaśodā, Nanda, Nanda Mahārāja. So He is enjoying in His abode, Goloka. That is also confirmed: goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37]. Still, He is present everywhere. Ekāṁśena sthito jagat [Bg. 10.42]. Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. He is within this universe, He is within your heart… Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. In one word: without Him, nothing can exist. Therefore it is said, mayi sarvam idaṁ protam: "Everything is existing in Me." Sarvam idam.

The two energies… In the material world, the two energies are working. The two energies are from Kṛṣṇa. Therefore everything is resting on Kṛṣṇa. In another place Kṛṣṇa says, mayā tatam idaṁ sarvam [Bg. 9.4]. The same thing: "I am expanded." Tatam. Tatam means expanded. So He is expanded by His energy. Just like the lamp is expanded by the light. When the illumination in the lamp will be stopped, the expansion also will stop. Similarly, whatever we see, it is all resting on Kṛṣṇa's energy. It is working on Kṛṣṇa's energy. Just like I am… It is not very difficult to understand. Just like I am. What is "I am"? Am I this body? No, I am not this body. The body is my house. I am living in the house. Am I this mind? No, I am not this mind. This is called meditation, to understand, "I am not this body, I am not this…" Neti neti. "I am, ahaṁ brahmāsmi."

So ahaṁ brahmāsmi… Dehino 'smin yathā dehe [Bg. 2.13]. That Brahman, particle of Brahman, is there within the body. It is very small. You just study. It is stated that ātmā and Paramātmā, they are living together. And where is the ātmā, Paramātmā? The Paramātmā is stated also, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. So everything… Paramātmā is within my heart and I am sitting with Paramātmā; therefore I am also within the heart. So medical science, they also know. They take care of the heart. When the heart stops, then everything stops. That means when the ātmā goes out of the heart, it has no meaning. So in the small scale the whole construction of this body is dependent on that ātmā. So this is the example, that the ātmā is so small, one ten-thousandth part of the top of the hair. Because that small particle is there within this body, therefore it is so beautiful, it is nicely working, the brain is working. Everything is there. Scientists, they are finding out, trying to find out what is the living force. Sometimes they are catching the blood; sometimes they are catching the cells, or this, or that… But failure. Because they could not capture the ātmā. But ātmā is so small. It is not possible. Even you cannot see where it is. But it is perceived that there is something within this body, living force generally they call it. Therefore the body's working. So… And the… It is spread all over the body. Yena sarvam idaṁ tatam. Avināśi tu tad viddhi yena sarvam idaṁ tatam. That thing which is sarvam idaṁ tatam, spread all over the body as light, illumination…

So I am ātmā, you are ātmā. So your illumination, consciousness, is spread all over the body. Therefore so long I am in this body, I feel pains and pleasure because the consciousness is spread. In the same way… As Kṛṣṇa says, He's the Supreme Soul. I am individual, very, very minute, small particle, and Kṛṣṇa is the supreme whole. So as I am controlling over this body, so where is the difficulty? Kṛṣṇa is controlling over the whole universe. Where is the difficulty? There is no difficulty. But we'll not understand. That is the difficulty. Here it is clearly said, mayi sarvam idaṁ protaṁ sūtre maṇi-gaṇā iva. There is no difficulty. In another place also, Kṛṣṇa says, mayā tatam idaṁ sarvam. Mayā, the original is person, mayā, aham. Mayā. So "by Me." Sarvam idaṁ tatam. How? That is already explained. By the two energies, the spiritual energy and the material energy. Parā and aparā-prakṛti. That is expanded all over the universe, creation. So where is the difficulty? Mayā tatam idaṁ sarvam. Anything, that is Kṛṣṇa's energy. Therefore those who are devotee, Vaiṣṇava, they can understand that everything is Kṛṣṇa's. I am also Kṛṣṇa's energy. You are also Kṛṣṇa's energy, jīva-bhūtaḥ. Apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtām. We are parā-prakṛti, all of us, living entities, part and parcel of Kṛṣṇa.

So the living entity and this matter, two combination, makes the whole creation. Everywhere the creation is going on. So therefore the conclusion is mayā tatam idaṁ sarvam, "Everywhere I am expanded." Where is the difficulty to understand? Sūtre maṇi-gaṇā iva. As the pearls are set up on a thread, standing… Everything is dazzling, but they're all resting on the thread. Similarly, everything is resting on Kṛṣṇa. Kṛṣṇa is the support. We are discovering so many laws. Or the laws are there; they are discovering the laws. But the original support is Kṛṣṇa. The whole planetary system, the modern science says, the law of gravitation. But that is not very perfectly explained. We can question. There are so many things. But from the Vedic literature we understand that Kṛṣṇa in His ananta feature, Anantadeva, or Śeṣaśāyī Nāga… The hoods are expanded, and all the planets are resting on His hood. It is so small, and the hood is very big. In the Caitanya-caritāmṛta… So therefore the planets are resting not on the law of gravitation but on the head of Kṛṣṇa in His form of Śeṣa. This is our Vedic conclusion.

So any way you take what Kṛṣṇa says, mayi sarvam idaṁ protam, "Everything resting on Me…" Similarly, in the Ninth Chapter Kṛṣṇa said, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā. The energies are avyakta. Energy. Just like there is light, but it is impersonal, but the lamp is personal, or localized, similarly, Kṛṣṇa's energies… Or take another example. The sunshine is impersonal, but the sun is personal. Sun is not imperson. Wherefrom the sunshine is coming? It is coming from the sun globe. And within the sun globe there is the sun-god. His name is there also-Vivasvān. Name means person. As the sun is person and we worship the sun, Savitā… Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyam… So this is the worship of the sun-god, the morning sunrise. So the sun-god is also person.

So we can study what is the nature of the Absolute Person by studying the sun. The sun globe is localized. The sunshine is spread all over the universe, and within the sun globe there is the sun-god, Vivasvān. Similarly, the original planet is Goloka Vṛndāvana. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu surabhīr abhipālayantam [Bs. 5.29]. Vaikuṇṭhaloka. Original, the Goloka Vṛndāvana, the abode of Kṛṣṇa. So take it… Just like sun globe. And within the Goloka Vṛndāvana planet there is the Supreme Person, Kṛṣṇa, just like exactly within the sun the person, sun-god, his name is Vivasvān. And from that globe, Goloka Vṛndāvana, there is rays. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam [Bs. 5.40]. On account of that effulgence from the Goloka Vṛndāvana, there are innumerable spiritual and material planets. The spiritual planets are called Vaikuṇṭhalokas, and in the material sphere there are so many planets-Sun, Moon, Venus, Earth, so many, millions and millions… They are all resting on that effulgence, Brahman effulgence. Yasya prabhā. Yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Tad brahma niṣkalam anantam aśeṣa-bhūtaṁ govindam. The brahmajyoti is the rays of, the bodily rays of Kṛṣṇa. So everything is resting… We have got experience that these material planetary systems, they are resting on the sunshine. The scientist knows it. On account of the heat of the sunshine, all the planetary systems or the globes, they are moving, going around. It is not stopped. There is a small apparatus-I have seen in America-that as soon as you give heat, within that, I mean to say, glass, the one is glow, it is rotating… (end)

740223BG.BOM

Bhagavad-gītā 7.8

Bombay, February 23, 1974

Pradyumna: (leads chanting, etc.) Translation: "O son of Kuntī, Arjuna, I am the taste of water, the light of the sun and moon, the syllable om in the Vedic mantras. I am the sound in ether and ability in man."

Prabhupāda:

raso 'ham apsu kaunteya

prabhāsmi śaśi-sūryayoḥ

praṇavaḥ sarva-vedeṣu

śabdaḥ khe pauruṣaṁ nṛṣu

[Bg. 7.8]

This is all-pervasive nature of the Supreme Personality of Godhead. We should mark the important word in this verse: aham. Aham means the person. Kṛṣṇa never says that "I am imperson." Imperson is the feature of Kṛṣṇa. Just like in the Ninth Chapter, Kṛṣṇa says, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā [Bg. 9.4]. Mayā, "I am all-pervasive by My energy."

We have already explained that Kṛṣṇa has multi-energies. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. That is the Vedic version, that the Absolute Truth, Supreme Person, has got multi-energies. In the Viṣṇu Purāṇa also: whatever we are experiencing, that is simply Kṛṣṇa's energy. Just like we can experience the heat and light from the sun. We can understand the constitution of the sun globe. Although we are ninety-three million miles, away from the sun, but by his energy, heat and light, we can understand what is the sun. Similarly, the Supreme Personality of Godhead, Kṛṣṇa, He has got multi-energies. Parāsya śaktir vividhaiva śrūyate.

na tasya kāryaṁ karaṇaṁ ca vidyate

na tat-samaś cābhyadhikaś ca dṛśyate

parāsya śaktir vividhaiva śrūyate

svābhāvikī jñāna-bala-kriyā ca

This is the version of Upaniṣad. He has nothing to do. Na tasya kāryam. Why? And because… Na tasya kāryaṁ karaṇaṁ ca vidyate na tat-samaś cābhyadhikaś ca dṛśyate. And nobody is equal to Him. Neither greater than Him. And He hasn't got to do anything because He has got so many energies. Svābhāvikī jñāna-bala-kriyā ca. Everything is being done by His energy very perfectly.

So His energy is working even in the water. You can perceive His energy within the water. We are daily using water. We are tasting water. So you can perceive Kṛṣṇa's presence, Kṛṣṇa's all-pervasiveness, even while you drink water. Every one of us, we drink water. And… So the taste of the water, Kṛṣṇa says, "Here I am." This is impersonal feature, but the person is behind. Mayādhyakṣeṇa prakṛtiḥ [Bg. 9.10]. Water is one of the products of this material nature, but behind this existence of water is Kṛṣṇa. Then you can understand Kṛṣṇa. You try to understand by studying His energy. Therefore Kṛṣṇa is describing that "Although you cannot see Me just now…" Because in the preliminary stage nobody can see Kṛṣṇa, although Kṛṣṇa is present everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. He is present within the atom. But it requires the qualified eyes to see Him or purified senses to perceive Him.

That is stated in the śāstra: ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. With our these present senses we cannot understand what is the holy, transcendental name of Kṛṣṇa. Therefore sometimes we are misunderstood, that "Why these people are chanting Hare Kṛṣṇa?" So… Because ordinary man or ordinary senses cannot understand the value, the nature of the name, therefore śāstra says, ataḥ śrī-kṛṣṇa-nāmādi. Nāmādi, beginning from name. We can realize God by chanting name. Because abhinnatvān nāma-nāminoḥ. Nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ [Cc. Madhya 17.133]. These are the description of the śāstras. Nāma, the holy name of the Lord, is completely spiritual. Nāma cintāmaṇiḥ kṛṣṇa. He is… Nāma is, name is as good as Kṛṣṇa. Nāma cintāmaṇiḥ kṛṣṇaś caitanya-rasa-vigrahaḥ. Those who are chanting Hare Kṛṣṇa mahā-mantra without any offense, they are tasting spiritual nectarine. Just like Rūpa Gosvāmī has written a śloka that "If I could possess millions of ears and millions of tongues, then I could enjoy what is the transcendental mellow in chanting Hare Kṛṣṇa mahā-mantra. But that is not possible for ordinary human being in the beginning. Therefore śāstra says, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. These impurified senses cannot appreciate the value of the holy name of Kṛṣṇa. Nāma-ādi, His name, His quality, His pastimes, His form, His activities… There are so many things, beginning with nāma, Hare Kṛṣṇa mahā-mantra. As we go on chanting, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma ,Rāma Rāma, Hare Hare, and as we become purified… The more we chant, we become purified. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇaṁ śreyaḥ-kairava-candrikā-vitaraṇaṁ vidyā-vadhū-jīvanam [Cc. Antya 20.12].

So this is the process. So those who are not even inclined to chant this holy name of Hare Kṛṣṇa mahā-mantra, although there is no loss and there is no expenditure… Anyone can chant. It is freely distributed by Caitanya Mahāprabhu. Anyone can take the chance of chanting Hare Kṛṣṇa. Automatically… Sometimes we find friends on the street. Simply by seeing us, they chant "Hare Kṛṣṇa." So that is a good sign. They are learning the value of Hare Kṛṣṇa mahā-mantra. So in this age the chanting of the holy name is very, very important. Kalau nāsty eva nāsty eva nāsty eva gatir anyathā. For God realization.

So even if you are not inclined to chant Hare Kṛṣṇa mahā-mantra, then try to understand Kṛṣṇa in this way. This is the process given by Śrī Kṛṣṇa Himself. Raso 'ham apsu kaunteya [Bg. 7.8]. You have to drink water; you cannot avoid it. So when you taste, while drinking water, anything drinking… Apsu. Apsu means any liquid thing. Either you drink milk or even up to, even you drink wine, so you have got some taste in any liquid thing while drinking. So Kṛṣṇa says, raso 'ham apsu kaunteya. "My dear Kaunteya, Arjuna, that taste in the liquid thing which you drink or use, that is I am." Just see how it is easily can be done. Nobody is without drinking something liquid. Either Coca-cola or water or this or that, something must be drinking. So Kṛṣṇa says that "I am the taste." So where is the difficulty of understanding Kṛṣṇa? If we cannot… They say, "Can you show me Kṛṣṇa?" All right, here is Kṛṣṇa, see. Seeing means directly perception. When I say, "Let me see what is this mango," you are seeing already. Here seeing means tasting. "Let me see the mango." That means seeing means tasting.

So we have got so many senses. And we taste different senses. We can see by eyes. We can taste by the tongue. We can hear by the ear. We can smell by the nose. We can touch by the hand. So we have got all senses. And by senses we get experience. So if you try to experience Kṛṣṇa by this process, that whenever you drink something liquid and taste it very nicely, you consider "This taste is Kṛṣṇa," is it very difficult for Kṛṣṇa realization? And because you'll remember Kṛṣṇa… Actually that taste is Kṛṣṇa. Because that water is also Kṛṣṇa. Water is Kṛṣṇa in this sense: the energy of Kṛṣṇa. Just like fire and the heat. Heat is the energy of Kṛṣṇa. So heat and fire is not distinct. They are the same. Still, the heat is not fire. This is called acintya-bhedābheda philosophy, simultaneously one and different. Simultaneously. Everything. Idaṁ hi viśvaṁ bhagavān ivetaraḥ. It requires only realization that "Whole universe is Kṛṣṇa." Idaṁ hi viśvaṁ bhagavān. But it appears different from Bhagavān. Actually, it is not different. You have to understand by purified senses. That is required. Unless you have got purified senses, you cannot understand. But this is the beginning: raso 'ham apsu kaunteya [Bg. 7.8]. You just try to understand. This rasa… It is said by Kṛṣṇa. It is not our manufacture. When… If I say that "The taste of water is Kṛṣṇa," that may be different. But Kṛṣṇa says raso 'ham apsu kaunteya. So why not think of Kṛṣṇa?

So this thinking of Kṛṣṇa is a process of devotional service, out of the nine processes. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]. So if you remember Kṛṣṇa, you advance in your spiritual life, and you become perfect yogi. How?

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

If you simply think, as you drink water, or drink anything, the taste only… Here is the hint: "Now here is Kṛṣṇa." So you must be drinking so many times. If so many times, if you remember Kṛṣṇa, you gradually become Kṛṣṇa conscious. So simple thing it is. Kṛṣṇa is prescribing. Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ [Bg. 7.8]. Suppose if you do not drink. So nobody there is who does not drink. Everyone drinks. The another method, prabhāsmi śaśi-sūryayoḥ. As soon as, early in the morning, you find the sunshine, you remember "Here is Kṛṣṇa. Here is Kṛṣṇa." Or at night, when there is no sun, there is moonlight, "Here is Kṛṣṇa." Then praṇavaḥ sarva-vedeṣu. If you are a student, serious student of Vedic mantras… Oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūra… If you chant the Vedic mantras… Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyam. The oṁkāra, that is Kṛṣṇa. Many people are very much fond of chanting oṁkāra. That is also nice. That is Kṛṣṇa. But if we simply remember that "This oṁkāra is Kṛṣṇa," then we become perfect. Because the process is how to become Kṛṣṇa conscious.

So you can become Kṛṣṇa conscious while drinking any liquid or water, while seeing the sunshine, while seeing the moonshine, while, if you are a scholar, brāhmaṇa, advanced, while chanting the praṇava, praṇavaḥ sarva-vedeṣu. Or even if you, sound, if you hear the sound… There are so many sounds going on. If you remember Kṛṣṇa. And also, pauruṣaṁ nṛṣu. Pauruṣam. You meet so many men in your dealings with this material world. There are many very big, big men. Big, big industrialists, big, big scholars, big, big manufacturers, and big, big bankers. So this is pauruṣam, ode(?) who has attained perfection in the material world. So instead of envying him, if you simply think that "He has attained because he has got little power from Kṛṣṇa." Yad yad vibhūtimat sattvaṁ mama tejo 'ṁśa-sambhavam. Anything wonderful that is done, that is done by any person, pauruṣam, that is also Kṛṣṇa's energy.

So it is not at all difficult to become Kṛṣṇa conscious. There is no expenditure; there is no loss. Simply by your daily dealings you can become Kṛṣṇa conscious. This is the program here. Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ, praṇavaḥ… [Bg. 7.8]. If you cannot chant… We are advising everyone, "Chant Hare Kṛṣṇa mantra." Kīrtanīyaḥ sadā hariḥ [Cc. Ādi 17.31]. Kīrtan… This Hare Kṛṣṇa mantra should be chanted twenty-four hours. Kīrtanīyaḥ sadā hariḥ. But (if) it becomes difficult or hackneyed, then you can remember Kṛṣṇa otherwise. While drinking water, while seeing the sunshine, while seeing the moonshine, while chanting Vedic mantras, or even hearing some sound in the khe. Sound is produced by the ether. So many sounds we are hearing. If you simply remember this śloka of Bhāgavata, that śabda, any sound… Hare Kṛṣṇa sound is transcendental. That's all right. But if you don't like Hare Kṛṣṇa sound, you take any sound, any sound is also… That is coming from the original sound. Simply it is covered by māyā. What is the difference between spiritual and material? Everything is spiritual. Sarvaṁ khalv idaṁ brahma. But when it is covered by māyā, it is material. That's all. And what is māyā? Forgetful of Kṛṣṇa. The same water, the same water, it is spiritual. Because it is Kṛṣṇa's energy. Kṛṣṇa has already said, bhūmir āpaḥ. Āpaḥ. Here also, apsu. So āpaḥ, jala, or water, is Kṛṣṇa's energy. How it can be different from Kṛṣṇa? So we have to deal with water in so many ways. How we can forget Kṛṣṇa?

The Kṛṣṇa consciousness movement is the spreading the knowledge of Bhagavad-gītā as it is. So how one can become Kṛṣṇa conscious very easily without any loss, but gain is very much-why don't you take this advantage of Kṛṣṇa consciousness movement? What is the reason that you'll not take? Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg. 9.14]. If you become Kṛṣṇa conscious in this way, the profit is very, very great. Because the more you become Kṛṣṇa conscious, the more Kṛṣṇa becomes revealed to you. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. Realization, revelation, that… With the blunt senses you cannot understand Kṛṣṇa, you cannot realize Kṛṣṇa. But if you purify… Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. Our present senses are blunt senses because it is covered by forgetfulness of Kṛṣṇa, or māyā. Therefore it has to be purified. Or the nature of forgetfulness has to be removed. That's all. This is the process. Raso 'ham apsu kaunteya [Bg. 7.8]. If you follow this process, that "Here is drinking water, the taste is Kṛṣṇa," that means some percentage of your forgetfulness of Kṛṣṇa is removed. Similarly, when you see the sunshine, the moonshine, or you chant oṁkāra… There are other, so many ways prescribed in the later verses. So try to understand Kṛṣṇa in this way. It doesn't require any advancement of education or Vedic knowledge. A simple thing.

So there is no difficulty. And as soon as it is purified… Sevonmukhe hi jihvādau [Brs. 1.2.234]. The purification… That is bhakti. Bhakti-mārga, devotional service means purifying the senses. That's all. The, at the present moment, our senses are covered by māyā, and this māyā can be moved away simply by remembering in every step Kṛṣṇa. Sevonmukhe hi jihvādau. That, that sevonmukha, that is the devotional service. Jihvādau. You simply engage your jihvā. Jihvā means tongue. The tasting is also tongue. Without tongue, you cannot taste. Therefore it is said, sevonmukhe hi jihvādau: "The beginning, beginning of purification, is to use your tongue in this devotional service." So our prescription is therefore that you use your tongue for chanting Hare Kṛṣṇa mahā-mantra and employ your tongue for tasting Kṛṣṇa's prasādam. It is not at all difficult. There is no need of studying, mean, higher knowledge in the Vedic principle. That will auto, automatically will be revealed.

Therefore it is said: sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. If you apply your ear only… As it is stated in the Śrīmad-Bhāgavatam: śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. Puṇya-śravaṇa-kīrtanaḥ. Chanting of the Hare Kṛṣṇa mahā-mantra, or hearing of Kṛṣṇa's word… Just like you are hearing the words of Bhagavad-gītā. Śṛṇvatāṁ sva-kathāḥ. This is His own word. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. Either you hear or you chant. Because śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam… [SB 7.5.23]. There are nine methods. So the beginning is hearing. We are opening so many centers just to give people chance to hear about Kṛṣṇa. That's all. If you simply hear about Kṛṣṇa, śṛṇvatām, then Kṛṣṇa becomes pleased: "Oh, now he's hearing about Me." Then what does He do? Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. Either you understand or don't understand, it becomes a pious activities on your part. And the more you become pious, you can understand Kṛṣṇa. Because impious persons… Yeṣāṁ tv anta-gataṁ pāpam. Impious persons cannot understand Kṛṣṇa. But one who is free from impious activities, yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām… Puṇya-karma. This hearing is puṇya-karma. Janānāṁ puṇya, te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ [Bg. 7.28]. If you simply hear. There is no… If you understand, it is very good. Even if you do not understand, the vibration of Hare Kṛṣṇa mantra, the reading of Bhagavad-gītā, simply chanting, you'll be purified. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ-stho hy abhadrāṇi… [SB 1.2.17].

So we cannot understand what I am, what is God, what is my relationship with God, what I have to do in that rela…, we cannot understand these things because we are enwrapped in sinful activities. That is also stated in the… Here. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. So in the material world, every one of us, more or less, are duṣkṛtinaḥ. More or less sinful. So it is very difficult for us to understand Kṛṣṇa. Ataḥ śrī-kṛṣṇa-nāmādi. I have already explained. Therefore we have to take advantage of this Kṛṣṇa consciousness movement. And wherever there is a chance of hearing about Kṛṣṇa, we should take the opportunity. That is Kṛṣṇa consciousness movement. And learn from the… It is not our manufacture. Kṛṣṇa says. Learn how to become Kṛṣṇa conscious. Simply you try to understand Kṛṣṇa in every step of life. In every step of life. They will be all explained in this chapter, how you can perceive Kṛṣṇa. The beginning is tasting. Everyone drinks water or drinks something else. So try to taste the liquid, thinking that "This taste is Kṛṣṇa." You see in the morning the light of sunshine: "Here is Kṛṣṇa." In the evening you see the moonlight: "Here is Kṛṣṇa." There is sound always, especially in a city like Bombay. It is full of sound. So whenever you hear any kind of sound-sound is the vibration of the sky-you remember: "This sound is Kṛṣṇa." Śabdaḥ khe. And whenever you meet any person very exalted, very extraordinarily able, you understand that "This ability is Kṛṣṇa's mercy, vibhūti."

In this way, if you practice, and if you chant also Hare Kṛṣṇa mahā-mantra, and if you hear from realized souls about Kṛṣṇa, then you gradually become advanced in Kṛṣṇa consciousness. And when you come to perfection… Janma karma me divyaṁ yo jānāti tattvataḥ. This Kṛṣṇa's appearance, disappearance, His activities, will be revealed to you. Svayam eva sphuraty adaḥ. When Kṛṣṇa becomes manifest, revelation, then you understand what is Kṛṣṇa, what is His activities, what is His name, what is His pastimes. Everything becomes revealed. Then you can understand perfectly. Not… We cannot understand perfectly, but so far our ability is concerned, we can understand Kṛṣṇa. And if we a little bit understand Kṛṣṇa, then our life is successful. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. Simply by little understanding Kṛṣṇa. What is that? Now, tyaktvā dehaṁ punar… That is the highest perfection. After giving up this body… Ordinarily, we give up this body and we accept another. Tathā dehāntara-prāptiḥ [Bg. 2.13]. That we have to stop. We are trying our best to make solution of all problems of life. The real problem is janma-mṛtyu-jarā-vyādhi [Bg. 13.9], birth, death, old age and disease. But if you can conquer over birth, no more birth… As it is stated in the Bhagavad-gītā, tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. No more birth. "Then it is finished? I am finished?" No, you are not finished. Tyaktvā dehaṁ punar janma naiti mām eti. "You come to Me. You come to Me." Go back to home, back to Godhead. This is the process of Kṛṣṇa consciousness. It is very easy. Everyone can adopt. Why should you give up? Take it very seriously and be happy.

Thank you very much. (end)

661002BG.NY

Bhagavad-gītā 7.8-14

New York, October 2, 1966

Prabhupāda:

raso 'ham apsu kaunteya

prabhāsmi śaśi-sūryayoḥ

praṇavaḥ sarva-vedeṣu

śabdaḥ khe pauruṣaṁ nṛṣu

[Bg. 7.8]

Now, Lord Kṛṣṇa is describing how you become Kṛṣṇa conscious fully, in every step of your life. This verse we have been discussing last day, that raso 'ham apsu kaunteya. Now, this glass of water, the taste, the juice of this water, is Kṛṣṇa. You cannot, when you are thirsty…, this water given by God; there is no other replacement. If somebody offers me, "Instead of water, you drink gold," no, this water is required. The taste of water is so nice that when I am thirsty, I require water. No manufacturer can create this taste of the water. Therefore, which is not possible to produce by any human being, that is God's.

So raso 'ham apsu kaunteya. We can remember Kṛṣṇa, or God, when we drink water because nobody can avoid drinking water. So the God consciousness is there. How can you forget? Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ [Bg. 7.8]. When there is some illumination, when there is some illumination… (aside:) You want to come here? I ask this… All right. When there is some illumination, that illumination is also Kṛṣṇa. The original effulgence is brahmajyoti. That is in the spiritual sky. This material sky is covered; therefore the nature of this material sky is darkness. Now, at night we are experiencing the real nature of this material world-it is darkness. Artificially, it is being illuminated by the sun, by the moon, by the electricity. Otherwise, it is darkness. So this illumination is God. We have to understand-this illumination.

Now, how this illumination is coming? Originally, in the spiritual sky, just like the sun has the shining force which we call sunshine, similarly in the, from the kingdom of God, there is a shining which is called brahmajyoti. The brahmajyoti is reflected by the sun; the moon is reflected by the sun. I mean to say, sun is reflection of brahmajyoti, and moon is reflection of the sun. Everyone, you know, the stars, glittering stars, they are also reflection of the sun. Similarly, this electricity is also reflection of sun. The diamond, the jewels, everything, that is reflection of sun. (some outside radio noise) That's all right. So Kṛṣṇa says, prabhāsmi śaśi-sūryayoḥ. Śaśi. Śaśi means the moon, and sūrya… Sūrya means the sun. And in the spiritual world there is no need of sun and moon. Na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ [Bg. 15.6]. In the spiritual world there is no need of sun, there is no need of moon, there is no need of electricity. Because in the spiritual sky everything is illuminated, so there is no need. So we can remember God, or Kṛṣṇa, when you see some illuminating property.

Praṇavaḥ sarva-vedeṣu. When we chant Vedic mantra, oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ… Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi. Now, this oṁkāra, om, that is the beginning. This oṁkāra is addressing. Just like we are addressing, "Hare Kṛṣṇa," this is also addressing, "O Harā, O Kṛṣṇa." This oṁkāra is also addressing. So this oṁkāra is Kṛṣṇa, is God. Praṇavaḥ sarva-vedeṣu śabdaḥ khe pauruṣaṁ nṛṣu. And śabda means sound. Whenever you hear some sound, you should know, "This is vibration of the transcendental sound." The sound which we are vibrating, that is pure spiritual sound. But any sound in the material world, that is reflection of that spiritual sound. So when you hear sound, you can remember God. When you drink water, you can remember God. When you see some illumination, you can remember God. And when you chant some mantra, some hymn, that also you can remember God. So where you cannot remember God? Everywhere. This is Kṛṣṇa consciousness, God consciousness. Always, twenty-four hours we can remember Kṛṣṇa. That remembrance means that Kṛṣṇa is with me. Kṛṣṇa is already with me, but as soon as you remember, that is factual. Because the devotional service,

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyam…

[SB 7.5.23]

There are nine different process of associating with God. The first, preliminary association is śravaṇam. Just like you are hearing. You are kindly hearing the speeches of Lord Kṛṣṇa. That means you are associating with Kṛṣṇa, or God. Always remember when we speak of Kṛṣṇa, Kṛṣṇa means God. So because we are hearing, we are associating with God. And as we are associating with God, then your material contamination is being reduced. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. As you go on hearing, then the contamination which you have acquired in this material world, that is being reduced. So by the association of God in this way, by consciousness, that "Here is God, here is Kṛṣṇa. In sound there is Kṛṣṇa, in the taste of the water there is Kṛṣṇa, in the illumination there is Kṛṣṇa," so how you can avoid Kṛṣṇa? Every step you can remember Kṛṣṇa. And if you can remember in that way, then your association is permanent, twenty-four hours, your association with Kṛṣṇa.

So association with Kṛṣṇa means just like association with daylight, sunshine, there is no question of contamination. If you get sunshine always, oh, you will never be…, ultra violet rays… That is scientific truth. If you are always in the sunshine, there will be no disease. This is a practical point. This is a practical fact, that modern medical science, they approve a disease incurable. They recommend, "Just lie down on the sunshine." Yes, it is a fact. And Vedic rules, one man who is diseased, he worships sun. That means he has to come into the sunshine, and naturally his disease will be cured. Similarly, as you associate with sunshine, you are cured of all diseases, similarly, if you associate with Kṛṣṇa always by consciousness, there is no trouble. There is no material trouble. Try it. Simply by sounding Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. Not only sounding, this is also going on at the same time, this consciousness: "This water is Kṛṣṇa. The taste of the water is Kṛṣṇa. The sound is Kṛṣṇa. This illumination is Kṛṣṇa." In this way you have to practice.

The only thing is that our present stage is forgetfulness. We have forgotten, that's all. So we have to revive. We have to revive our spiritual life, our spiritual consciousness. And the simple process is this śravaṇam. This act, which you are performing, is approved by Lord Caitanya. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. When Lord Caitanya was speaking with Rāmānanda Rāya… He is a great friend of Lord Caitanya and great devotee, just like Kṛṣṇa and Arjuna. So Rāmānanda Rāya was explaining about gradual development of spiritual life. So he recommended so many things-varṇāśrama-dharma, sannyāsa, and renunciation of work. Lord Caitanya says, "No, it is not so good. It is not so good. It is not so good." In this way, when he was… Rāmānanda Rāya, he was proposing something, that "This is the system of promoting spiritual consciousness," and Caitanya Mahāprabhu was rejecting, "No, no. You say something more, better than." Then he was proposing another, another, another.

When the eighth stage, when Rāmānanda Rāya cited one verse from the Vedic literature… This literature is

jñāne prayāsam udapāsya namanta eva

jīvanti san-mukharitāṁ bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir

ye prāyaśo 'jita jito 'py asi tais tri-lokyām

The purport of this verse is that jñāne prayāsam udapāsya: "One should give up his unnecessary endeavor for philosophical speculation about God." One should give it up, jñāne prayāsam, because by speculation you cannot reach to the ultimate truth. How far… How can you… Just suppose we are speculating… Very great scientists are speculating about the nature of the moon from here. But they are speculating. They have not come to any conclusion. So you go on speculating, which you have no experience. You go on speculating, but the real nature of that thing will never come to you.

So jñāne prayāsam. Especially for understanding God, or God consciousness, speculation is useless. So Lord Caitanya, I mean to say the Bhāgavata, says that jñāne prayāsam udapāsya, that that sort of endeavor, speculating, should be given up. Namanta eva: "You just become submissive." Just become submissive, that "What I am? I am insignificant creature in this universe." This world, this earth, is an insignificant point in the universe. And within this earth, the America is a small spot. And within America, this New York City is another small spot. And in this New York City, I am there. So what is my importance? So we should understand that we are very insignificant in comparison to the creation of the whole cosmic situation and God. So we should be very submissive. We should understand our position. Artificially, we should not be puffed up, the frog philosophy.

The frog philosophy is that a frog in the well, he was informed about the Atlantic Ocean by his friend, and the frog inquired from him, "Oh, what is that Atlantic Ocean?" "Oh, it is a huge, vast span of water." Now, the frog is in the well, he is thinking, "Oh, it may be double than this well or it may be triple than this well, or a hundred times," in this way, calculating. But do you think by such calculation the frog will ever come to the conclusion how length and breadth is of Atlantic Ocean? So this is all frog philosophy. We are very tiny. Our knowledge, power of speculating, is limited always. So we cannot speculate about the Supreme. It is a useless waste of time. Therefore Bhāgavata says, "You give up this. You give up this process of speculating." Jñāne prayāsam udapāsy a: "Give it up." Then what is next? "Now, be submissive. Be submissive." Then? "All right, let me become submissive. Then next?" Jñāne prayāsam udapāsya namanta eva san-mukharitāṁ bhavadīya-vārtām: "You just try to understand, just try to hear the message of God."

The message of God is just like Bhagavad-gītā or Bible, any, as you like. Just try to hear, san-mukharitāṁ vārtām, from realized soul. Just like the truths of Bible were spoken by Lord Jesus Christ or Kṛṣṇa. Any, whatever you like, you hear. Jñāne prayāsam udapāsya namanta eva san-mukharitāṁ bhavadīya-vārtām. But you must hear about the Supreme Personality of Godhead and nothing more. That should be your profession. Then what will be the result? The result will be sthāne sthitāḥ. In whatever condition you are, that doesn't matter. "Oh, I am a very poor man." That doesn't matter. "Oh, I am a very rich man." That doesn't matter. "Oh, I am European." It doesn't matter. "I am Indian." Doesn't matter. "I am born very low." Oh, doesn't matter. Anything, unconditional. You remain whatever you are; that doesn't matter. If you simply hear, sthāne sthitāḥ śruti-gatām, if you simply give your aural reception to these transcendental words, the result will be that God, who can never be conquered, you'll conquer God. How you conquer? You will conquer by love. God cannot be conquered, but He can be conquered by love.

Just like Arjuna. Arjuna was a friend of Kṛṣṇa. How he conquered? Now, Kṛṣṇa became his driver. The Personality of Godhead, who is the Supreme, everyone's master, He became a menial servant of Arjuna. So God is so lovable, and He reciprocates His love in this way. So you can conquer. Just like Kṛṣṇa became the son of Nanda Mahārāja, and when He was child, He took the shoes of Nanda Mahārāja on His head just like child play. You see? So these are symptoms of conquering God. What you… You are trying to become one with God? Oh, you can become father of God. You can become father of God. God has no father but He accepts His devotee, His lover, "Oh, you are My father." So that is the question. So if this process is for simply hearing, aural reception, sincerely, then by this process, whatever position I may be, in whatever position I may be, I can conquer the Supreme Lord. He agrees to be conquered.

This Kṛṣṇa consciousness should be spread. It is very easy. You drink water-Oh, you remember Kṛṣṇa. You hear something-Oh. Suppose there are… So many sounds are occurring in the street, but if you know that "This sound is Kṛṣṇa," then in every step you will feel Kṛṣṇa.

Then again He says,

puṇyo gandhaḥ pṛthivyāṁ ca

tejaś cāsmi vibhāvasau

jīvanaṁ sarva-bhūteṣu

tapaś cāsmi tapasviṣu

He is describing more elaborately. How is that? Now, puṇyo gandhaḥ pṛthivyāṁ ca. Puṇyo gandhaḥ means flavor, the flavor. Any flavor, that is Kṛṣṇa, that is God. You cannot create any flavor. Synthetically, we may create some scent, but that is not as good as natural scent. So that is… When you have a good flavor, you can remember, "Oh, here is God. Here is Kṛṣṇa." When there is some natural beauty, oh, you can understand, "Here is Kṛṣṇa." And when there is something uncommon, very powerful, wonderful, oh, you can understand, "Here is Kṛṣṇa." And when there is life, jīvanam… As long a tree lives, as long a man lives, as long as animal lives, so you understand, "This life, this life is part and parcel of Kṛṣṇa." As soon as the part and parcel of Kṛṣṇa, the spark, is taken away from that body, oh, everything goes. No meaning. So nice brain, we are acting-Sir Isaac Newton, Sir Jagadish Chandra Bose. But as soon as that small particle of Kṛṣṇa's part and parcel is removed from this body, no more Sir Isaac Newton working. Finish.

So jīvanaṁ sarva-bhūtānām: He is the life. He is the life. We can see in every step God. People say, "Can you show me God?" Yes. God is seen in so many ways. You just try to see. If you close your eyes, that "I shall not see God," then who can show you? But you can see God in every step. Jīvanaṁ sarva-bhūteṣu tapaś cāsmi tapasviṣu. Tapaś cāsmi, any kind of penance, any kind of perseverance, that is also God. Tapaś cāsmi tapasviṣu. Bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam [Bg. 7.10]. And bījam. Bījam means seed. The seed is sanātana, that is eternal. Sanātana means eternal. There is a gigantic tree, but what is the platform, what is the background of this gigantic tree seed? That small seed, that mustardlike grain, seed. That is the background of this large tree.

Bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam. And that seed is eternal. The seed within me, within you, everyone, the seed is there. And as soon as the seed takes place in the mother's womb, the seed begins to fructify, little by little. Then it comes out. When it is properly developed with hands and legs and eyes, it comes out from the mother's womb. Then again develops, again develops. He becomes a boy, he becomes a youth, he becomes a… So many things, changes everything. But that seed is permanent. The body is changing, but the seed is there. Therefore it is sanātana.

It is very easy to understand how we change our body. We are changing our body every moment, imperceptibly. Imperceptibly, we are changing our body every, every moment, every second. So change of body is a fact. Therefore that bījam, that small particle, spark of spirit, that is sanātana. This body is changing. Now, when it is changed to another body, that means transmigration of the soul from one body to another. This is a fact, and it is not very difficult to understand. We are changing our body every moment. Bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam [Bg. 7.10], buddhir buddhimatām asmi. One who is very intelligent, that intelligence, extraordinary intelligence, must be considered, "Oh, he is Kṛṣṇa." Without being especially favored by Kṛṣṇa, nobody can become extraordinarily intelligent. Anyone… Everyone is trying that "I shall be more intelligent than my friend, my others," but without Kṛṣṇa's, I mean to say, special favor, nobody can become extraordinarily intelligent. Therefore, wherever you find extraordinary intelligence, you should consider, "Oh, there is Kṛṣṇa." This is Kṛṣṇa consciousness.

Buddhir buddhimatām asmi tejas tejasvinām aham. One who is very influential, that influence is Kṛṣṇa. That influence, that particular influence of a particular man, that is also Kṛṣṇa. Balaṁ balavatāṁ cāham. And one is very strong, stout and strong, that particular strength is also Kṛṣṇa. Just like an elephant is very strong. And more than elephant, the gorilla is still more strong. That strength, wherefrom…, wherefrom he gets strength? Now, suppose I am a human being. I cannot get such strength by my own endeavor, but I can get strength ten thousand times more than the elephant if Kṛṣṇa favors. Therefore strength. Just like Bhīma. Bhīma had strength ten thousand times than an elephant. He was so strong. There is no question of not believing. Because as I find that you are stronger than me and he is stronger than you, oh, similarly, there are many degrees of strength. Now, these degrees of strength is Kṛṣṇa. So you can understand Kṛṣṇa. Without Kṛṣṇa's favor, nobody can be stronger than the others. So balaṁ balavatām asmi.

Kāma-rāga-vivarjitam. Kāma. Kāma means desire. Rāga-vivarjitam, without attraction. Desire without attraction, that is Kṛṣṇa. Desire without attraction, how it can be possible? Desire with attraction. Whenever we desire something… I want some young girl, I desire. Desire means I have got attraction. But desire without attraction, how it is possible? Can you explain? Yes. Desire without attraction means Kṛṣṇa consciousness. I desire for Kṛṣṇa's benefit, not for my benefit. That is desire without attraction. So kāma-rāga-vivarjitam.

Kāma-rāga-vivarjitam, dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha. "And lust, lust which is not against religious principles, that is also I am." What is that lust? Lust means, generally means, sex, sex life. Sex life which is not against religious principles, that is Kṛṣṇa. How it is religious principle, sex life? Yes. Sex life is religious principle in this way, that when you want a good child, in that sense, if you undertake sex life, that is sanctioned. That is religion. And without that, everything sex life is nonreligion. If you can produce a good child, you can have thousand times sexual intercourse, but if you produce cats and dogs, don't take. That is irreligious. So here it is stated that dharmāviruddho bhūteṣu. Therefore, for sex life, dharma is marriage. In the human society there is marriage. In the animal society there is no marriage. They indulge in sex life any way, because they are animals. But in human society, either Hindu society or Muslim society or Christian society or any society, any civilized society, there is the marriage. So the marriage, sex life by marriage, is religious, and sex life without marriage, that is irreligious. So here Kṛṣṇa says that "Sex life," dharmāviruddhaḥ, "which is not against religious principle, that is I am."

So there is no harm to become a householder. It is not that… I am a sannyāsī; I have given up household life. And one person who is a householder… There is no difference, provided it is on the principle of religion. I am a sannyāsī. I am forbidden to make any association with women. I cannot talk even with woman in a lonely place. That is forbidden. I cannot talk with a woman. I give you one practical example. When my Guru Mahārāja, my spiritual master, was living… I am speaking about fifty years before. We were all young men at that time, and one of my Godbrothers, he was also young man, Dr. O. B. Kapoor, and his wife was also young. So his wife wanted to speak with my Guru Mahārāja. My Guru Mahārāja was at that time not less than sixty or more than that, and the girl, my friend's wife, she was not more than twenty-two years. But actually, she was just like his granddaughter. But she proposed, "Sir, I wanted to speak with you something confidentially." My Guru Mahārāja said, "Oh, no, no. I cannot speak with you confidentially. You can speak whatever you like here." Just see. "I cannot speak." Now the so much age difference, so much, I mean to say, affection, still, he refused: "No, no. I cannot talk with you confidentially because you are woman."

So a sannyāsī is forbidden not to talk even in private place with woman. But a householder, he, if he associates woman under marriage tie, then it is religious. And without this, this is irreligious. And that religious sex life is God. Religious sex life is God. This should be followed. If we, every one of us reading Bhagavad-gītā, every one of us, at least… So far India is concerned, that is a different thing. In America also, I find so many American gentlemen, they read Bhagavad-gītā. But I am afraid if they are reading Bhagavad-gītā so scrutinizingly, as it is stated here, dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha: "Sex life which is not against religious principle, that is I am." So in, I mean to say, regulated sex life, married life, that is Kṛṣṇa. So that is not without Kṛṣṇa. That is Kṛṣṇa.

Then He says,

ye caiva sāttvikā bhāvā

rājasās tāmasāś ca ye

matta eveti tān viddhi

na tv ahaṁ teṣu te mayi

Now, one may question, "Then if You are particularly-You are Personality of Godhead, Supreme God-You are speaking that You are sound, You are this light, You are this praṇava, You are bīja, You are also kāma, so many things. So do You mean to say that You are simply in goodness? And what about the other things?" Because there are three qualities of the material world: the modes of goodness and the modes of passion and the modes of darkness. Now, so far Kṛṣṇa has described Himself, that any good thing… Just like sex life in marriage is a good. "That's all right. You are. What about other things?" Then Kṛṣṇa replies. He automatically says that ye caiva sāttvikā bhāvā rājasās tāmasāś ca ye.

Whatever there are in this material world, we find interaction of three qualities only: goodness, passion, and ignorance. All manifestations that you are observing, they are different combination of these three qualities. Now that can be made into nine. Three into three equal to nine; nine into nine equal to eighty-one; and so on-go on diluting. But the main background is that three qualities. So Kṛṣṇa says that "Whatever qualities are there," ye caiva sāttvikā bhāvā rājasās tāmasāś ca ye, "either goodness or passion or ignorance," matta eveti tān viddhi, "they are all produced from Me. They are all produced from Me." How is that? Na tv ahaṁ teṣu te mayi, that "Because they are produced from Me, therefore they are standing, their position is in Me, but I am not there. I am transcendental." So in another sense, even the bad things, evil things, which is produced out of ignorance, that is also Kṛṣṇa. But when? When it is applied by Kṛṣṇa.

How it is that? Practical example: Now, an electrical engineer, he is producing electricity, energy. Now, you are feeling at your home in the refrigerator it is cold, and in the heater it is hot. But in the original generating station, it is electricity. It is neither cold, neither hot. So these qualitative manifestation of the world, they are different for me. For Kṛṣṇa, there is no difference. Therefore sometimes, if Kṛṣṇa acts on the principle of this ignorance, for Kṛṣṇa it is Kṛṣṇa. Just like for the electric engineer-the whole energy is electricity. Nothing. He has no distinction, "This is cold and this is hot." This is the philosophy. Matta eveti tān viddhi na tu, na tv ahaṁ teṣu te mayi. Everything is being generated. And the Vedānta-sūtra confirms it: janmādy asya yataḥ [SB 1.1.1], everything. "That is the Supreme Truth from where everything is emanating." That is Supreme Truth. So what we are thinking bad, good, that is bad and good for me, because I am conditioned, but because He is not conditioned, therefore for Him, there is no bad and good. He is not conditioned. I am conditioned; therefore I am feeling heat and cold. But because He is not conditioned, everything is all right for Him. So such is Kṛṣṇa.

So how Kṛṣṇa has described Himself as He is. But why we are not attracted to Kṛṣṇa? That is explained in the next.

tribhir guṇamayair bhāvair

ebhiḥ sarvam idaṁ jagat

mohitaṁ nābhijānāti

mām ebhyaḥ param avyayam

[Bg. 7.13]

"Because they are illusioned by the intermixture of these three qualities…" Mohita: "They are illusioned." Tribhir guṇamayair bhāvair ebhiḥ sarvam idaṁ jagat. Idaṁ jagat. This material world is spread all over with these three guṇas, or three qualities of material nature.

Now, from here you can understand that the division of social orders, as it is confirmed in the Bhagavad-gītā, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13], that "The four division of human society is made by Me." How it is that? That guṇa-karma-vibhāgaśaḥ: "According to the material qualities and world." So in the Vedic literature in India you find there are four division of human society: the brāhmaṇa, the kṣatriya, the vaiśya and the śūdra. So that is natural. That is not artificial. People misunderstand that Indians have created a caste system. No. That caste system is everywhere-sarvam idaṁ jagat. Not only India, all universe is being conducted by that process. Even here also, you have got that caste system. Some of you are in the modes of goodness, some of you are in the modes of passion, some of you are in the modes of ignorance, and some of you are in the mixed quality. So that is prevailing all over the world. And those who are in the modes of goodness, they are brāhmaṇa. Name may be another thing. You may say, "Oh, this person, this man is very intelligent, very moralist." That means he is a brāhmaṇa. Or "This man is very good administrator." That means he is kṣatriya. "Oh, this man is very good industrialist, merchant." That means he is vaiśya. "This man cannot do anything." He is śūdra.

So Lord Kṛṣṇa says that tribhir guṇamayair bhāvaiḥ: "By these three qualities, everywhere, all over the universe…" You must know whenever Kṛṣṇa says something, it is nothing limited. Universally true, He says. When He says sarva-yoniṣu kaunteya [Bg. 14.4], He claims to be father of all living entities. Even the animals, even the aquatics, even the trees, plants, worms, birds, beasts, this human being, that human being-all He claims. He's the father of everyone. So similarly, tribhir guṇamayair bhāvaiḥ, mohitaṁ sarva-jagat: "The whole world is," I mean to say, "illusioned or covered by these reactions of these three qualities." And we are under the spell of that illusion; therefore we cannot understand what is God, what is God. Tribhir guṇamayair bhāvair ebhiḥ sarvam idaṁ jagat, mohitaṁ nābhijānāti: "Because they are now illusioned, under the spell of the intermixture of these three qualities, they cannot understand Me, Kṛṣṇa." Mām ebhyaḥ param avyayam: "I am the supreme eternal being. Oh, they cannot understand."

So this illusion… What is the nature of this illusion? How it can be overcome? That is also explained here.

daivī hy eṣā guṇamayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

[Bg. 7.14]

Oh, you cannot do it by mental speculation. You cannot get rid of this entanglement of three qualities. It is not possible. It is very strong. Don't you think how we are in the grip of the material nature? It is not possible. Daivī hy eṣā guṇamayī mama māyā. Guṇa. Guṇa means this quality, and another meaning of guṇa is rope. Just like we have seen rope, one rope, two rope, three ropes. When three ropes are, I mean to say, bound up, twisted in one, oh, that becomes very strong. Guṇa means rope also. So we are tied up hands and feet with that rope of these qualities, three. You see? It is very difficult to get out of it. Then? Hopelessness? No. No hopelessness. How can I get rid out of it? Mām eva ye prapadyante māyām etāṁ taranti te: [Bg. 7.14] "Anyone who surrenders unto Me, he is at once free." Anyone who becomes Kṛṣṇa conscious by this way or that way, he becomes free.

Thank you very much. Any questions? Yes.

Student: Did you say you're supposed to have sex… (end)

740815BG.VRN

Bhagavad-gītā 7.9

Vṛndāvana, August 15, 1974

Pradyumna: "I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics."

Prabhupāda: So Kṛṣṇa is describing how He is spread everywhere, in details. In the beginning, before this verse, He has mentioned in so many ways. So we can see Kṛṣṇa in every step and every moment. If we practice to see Kṛṣṇa, it is not difficult. Whenever there is fragrance… Just like rose flower, beauty and fragrance, you can immediately remember Kṛṣṇa, "Here is Kṛṣṇa." Simply we have to practice it.

So as soon as you remember Kṛṣṇa or you say or utter the word "Kṛṣṇa," immediately Kṛṣṇa contacts you. You are in contact with Kṛṣṇa immediately. And if you remain constantly in contact with Kṛṣṇa by studying all these details, then where is the lack of Kṛṣṇa consciousness? And if you remain always in that way, Kṛṣṇa conscious, then you are the topmost yogi. Yoginām api sarveṣām [Bg. 6.47]. Very easy. It is not at all difficult. Simply you have to practice. As soon as there is nice fragrance, nice flower… In another place it is said that the nice flower, or any flower that is fructified, that is blooming, that is smiling, smiling of Kṛṣṇa. So you can see Kṛṣṇa smiling as soon as you see a flower.

So I do not know why they say, "Can you show me Kṛṣṇa?" Kṛṣṇa is showing Himself in so many ways. They will not take it. It is not at all difficult to see Kṛṣṇa every moment, in every step, if we study what Kṛṣṇa says: "I am," "This is." Puṇyo gandhaḥ pṛthivyāṁ ca. Everything is there. Now, within the earth, the every stock is there. The flavor of rose flower is there, and the flavor of some other flower is also there, but you cannot take out by your so-called scientific chemical process. You take some lump of earth and extract from it the flavor of rose. It is there. That is a fact. Because you sow the seed of a rose flower, it will exact the rose flavor from the earth. That's a fact. Who can deny it? Otherwise, wherefrom the flavor is coming? Kṛṣṇa also, He, it is said, jīvanaṁ sarva-bhūteṣu. He's the life, seed. Bījo 'ham… Next, next verse He'll say, bījaṁ māṁ sarva-bhūtānām [Bg. 7.10]. Bīja, the seed. The seed is so nicely made by Kṛṣṇa's brain that as soon as you put on the seed within the earth and put some water, it will come out, fructify, and gradually grow and exact the flavor, the color, everything. This is a fact. No, everybody knows. Not only that, a small seed of banyan tree… Bījaṁ māṁ sarva-bhūtānām. There is also Kṛṣṇa. Otherwise how this wonderful thing can happen? A small seed just like a mustard seed, and it… Not only one tree, but many millions of fruits, and in each fruit, many millions of trees. This is Kṛṣṇa's brain. You cannot do that. The so-called manufacturers, they can manufacture one watch, very complicated, but not that from that watch many watches will come. No, that is not possible.

But Kṛṣṇa is so powerful, omnipotent, that He has manufactured… Because He is there. Bījaṁ māṁ sarva-bhūtānām [Bg. 7.10]. Whenever He is there, He can play wonderful things. This is the study of Kṛṣṇa consciousness. Where is the difficulty? Bīja… Puṇyo gandhaḥ pṛthivyāṁ ca tejaś ca, tejaś cāsmi vibhāvasau. Now, this electric lamp, it is brilliant or it has got some heat, temperature. Wherefrom it is coming? It is coming from Kṛṣṇa. That's a fact. Cause of all causes.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

This is a fact. These are explained here. Everything, that is there. Janmādy asya yataḥ [SB 1.1.1].

But we should not, like Māyāvādī, we should not make mistake: because the electric bulb, or electric light, is being caused by Kṛṣṇa, therefore the electric lamp is Kṛṣṇa. No, not that. Kṛṣṇa-always separate from the electric light. The Māyāvādī says that "Because Kṛṣṇa is there in the electric lamp, or in the tree, or in the seed, or in the color, or in the flavor, therefore Kṛṣṇa is finished. There is no more Kṛṣṇa. Because Kṛṣṇa has spread Himself in so many ways, therefore Kṛṣṇa is finished." This is material consideration. Just like you take a piece of paper and make it small fragments and throw it, then the original paper is lost. This is material.

But Kṛṣṇa is not like that. Kṛṣṇa is a person, and from His energies so many varieties of productions are coming out. But still, He is existing. Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate [Īśo Invocation]. He's pūrṇa. Not that because so many things have been taken from Kṛṣṇa, Kṛṣṇa is finished. This is material life. They cannot conceive of the omnipotency. They accept God is omnipotent, but they cannot understand what is that omnipotency. The omnipotency is that so many things are being manifested by the Kṛṣṇa's energies, but Kṛṣṇa is not lost. Kṛṣṇa is there. We haven't got to worship so many things, pantheism. No. That is not our… Pantheism, the same idea, that "Kṛṣṇa, or the Absolute Truth, has become divided into so many ways; therefore everything combined together is the Absolute Truth," this is the theory of pantheism. But ours is Vedic proposition, that Kṛṣṇa is the cause of everything. Varieties of material and spiritual things are there, but Kṛṣṇa's identity is there in Vṛndāvana. Vṛndāvanaṁ parityajya padam ekaṁ na gacchati. Kṛṣṇa is there. Akhilātma-bhūtaḥ. Goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37]. That is stated.

goloka-nāmni nija-dhāmni tale ca tasya

devī-maheśa-hari-dhāmasu teṣu teṣu

te te prabhāva-nicayā vihitāś ca yena

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.43]

advaitam acyutam anādim ananta-rūpam

ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca

vedeṣu durlabham adurlabham ātma-bhaktau

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.33]

So these features of Kṛṣṇa, how He is simultaneously one and different, acintya-bhedābheda… Kṛṣṇa is this electric lamp, and still, He's not the electric lamp. Kṛṣṇa is this pillow, but He's not the pillow. If, when we say that Kṛṣṇa is everything, therefore… Just like some big mission, they say, "Anything we accept as God, it is all right." No. We do not say like that. Neither Kṛṣṇa says. When Kṛṣṇa speaks of worshiping, He does not say that you worship the electric light or something else. Mām ekam, that is the instruction. Not that "Kṛṣṇa has become everything; therefore everything has to be worshiped." No. This is wrong. This is acintya-bhedābheda. We have to take shelter of Kṛṣṇa personally-mām ekaṁ śaraṇaṁ vraja-not the varieties. You have to understand that varieties are dependent on Kṛṣṇa, but not that "Because there are varieties, therefore Kṛṣṇa is finished." No, that is not the philosophy. Jīvanaṁ sarva-bhūteṣu tapaś cāsmi tapasviṣu. Especially tapasvī…

Tapasvī means those who are seeking after eternal happiness. Karmīs, yogis, there are many tapasvīs. But real tapasvī… Tapo divyam [SB 5.5.1]. That is… Divyam means transcendental. Just perform tapasya for realizing Kṛṣṇa. Tapo divyam. Otherwise, Hiraṇyakaśipu, he also performed tapasya. What was that tapasya? He performed severe tapasya, so much so that the whole universe became perturbed and Brahmājī came to see, "What do you want?" "No, I am performing tapasya for becoming immortal. So if you make me immortal, it will be very kind of you." He said, "I am myself not immortal. How can I make you immortal? That is not possible." So the idea is he also performed tapasya, but that tapasya was for material gain. But that is not tapasya.

Tapasya means to undergo voluntarily some inconveniences of this body. Because we are accustomed to enjoy bodily senses, and tapasya means voluntarily to give up the idea of sense gratification. That is tapasya. Tapasya. Just like Ekādaśī. Ekādaśī, one day fasting, fortnight. That is also tapasya. Or fasting in some other auspicious day. That tapasya is good, even for health, and what to speak of advancing in Kṛṣṇa consciousness. So we should accept this tapasya. The upavāsa. There are many prescribed days for fasting. We should observe. And the preliminary tapasya, no illicit sex, no gambling, no intoxication, no…, no meat-eating… There may be some inconvenience, those who were accustomed to this practice, but we'll have to accept. Tapo divyaṁ putrakā yena śuddhyet sattvam [SB 5.5.1]. If we want to purify our existence… At the present moment our existence is not purified, impure. Therefore we are suffering. Just like when one's physiological condition becomes infected, he suffers from fever and other symptoms of disease, similarly, we are suffering in this material world on account of this material body. If we want really happiness, then we must accept tapasya. Tapasya is required. Without tapasya, if you think that very easily… Or "Without tapasya, I can get it simply by imagination," then you become sahajiyā, to take things very easily. No. Tapasya.

Therefore Kṛṣṇa says that tapaś cāsmi tapasviṣu. That acceptance of tapasya means that tapasya is itself Kṛṣṇa. You associate with Kṛṣṇa. When you voluntarily give up meat-eating or intoxication, this giving-up, this process, is Kṛṣṇa. Kṛṣṇa says, tapaś cāsmi tapasviṣu. This is tapasya. Tapasya means to accept voluntarily something as enjoined in the śāstras. Śāstra says… Kṛṣṇa says. Whatever Kṛṣṇa says, that is śāstra. What is Veda? Veda means what Kṛṣṇa says; that is Veda. There is no other Veda. Just like in the Śrīmad-Bhāgavatam it is said, tene brahma hṛdā. Brahmā hṛdā. Brahma means Veda. Brahma, śabda-brahma. So Kṛṣṇa tene, imparted, injected brahma, Vedic, Vedic śabda, śabda-brahma, Vedas, tene brahma hṛdā, through the heart. Kṛṣṇa is situated in everyone's heart. So Brahmā had no other spiritual master, but Kṛṣṇa is there within the heart. Therefore Kṛṣṇa's name is Caitya-guru. Buddhi-yogaṁ dadāmi tam. The caitya-guru, the guru… Kṛṣṇa is so kind. He is guru within, and when we are serious, He manifests Himself as a spiritual master. This is described in the Caitanya-caritāmṛta.

So guru is helping from inside and from outside. Antar-bahiḥ. So Kṛṣṇa is so kind. Therefore Kṛṣṇa manifests Himself as spiritual master. Therefore Viśvanātha Cakravartī Ṭhākura says, sākṣād-dhari, sākṣād-dharitvena samasta-śāstraiḥ. Manifestation of empowered. One who is pure devotee, he's empowered by Kṛṣṇa to act as spiritual master. Therefore spiritual master should be accepted: sākṣād-dharitvena samasta-śāstrair uktaḥ **. It is described there. Tathā bhāvyata eva sadbhiḥ. Those who are learned scholars, actual devotees, they accept. But that does not mean guru is Kṛṣṇa. Kintu prabhor yaḥ priya eva tasya. Now, that, if you accept, you… Accept means you honor spiritual master as good as Kṛṣṇa, because he's representative. But not that Māyāvāda philosophy that guru and Kṛṣṇa is the same. This is simultaneously one and different. Kintu prabhor yaḥ priya eva tasya. He is as good as Kṛṣṇa because he is very, very dear to Kṛṣṇa. Why dear? Because he's preaching on behalf of Kṛṣṇa. What Kṛṣṇa wants, he's doing that. Therefore he's very dear.

Kṛṣṇa wants everyone, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. A guru's business is that. Guru does not mean that he takes the position of Kṛṣṇa. He simply teaches people that "You accept Kṛṣṇa the Supreme Personality of Godhead. You surrender unto Him. You always think of Him. You always offer your obeisances. You become a pure devotee of Kṛṣṇa." This is guru's business. It is not very difficult. Anyone who is sincerely following Kṛṣṇa's instruction and instructing others also to do that, that is ācārya. Āpani ācari prabhu jīvere śikhāya. This is ācārya. You behave yourself exactly as it is stated in the śāstra, as it is ordered by Caitanya Mahāprabhu, as it is ordered by Kṛṣṇa… Āpani ācari jīvere śikhāya. And you teach all your disciples, who comes to you as your disciples, teach them. This is ācārya.

So ācārya, guru, representative, it is not difficult. Simply one has to become very, very sincere. One must undergo the simple tapasyas as prescribed in the śāstras. Caitanya Mahā… Yes. Haridāsa Ṭhākura. Āpani ācari prabhu jīvere śikhāya. He was preaching also the glorification of chanting Hare Kṛṣṇa by personal example; therefore he is accepted as guru. All the Vaiṣṇavas, all the ācāryas, Gosvāmīs, they acted accordingly and preached. Therefore they are ācāryas. And Kṛṣṇa says, ācāryaṁ māṁ vijānīyān nāva-manyeta karhicit [SB 11.17.27]. These are the instructions.

So this Kṛṣṇa consciousness movement is there. It is very simple. There is no difficulty. We have to always… Man-manā bhava mad-bhaktaḥ [Bg. 9.34]. Now, for us, those who are materially attached, we cannot think twenty-four hours of Kṛṣṇa. It is very pleasing, but because we are materially attached, we cannot do that. Therefore Kṛṣṇa is prescribing that "You see the varieties of this material world and try to remember Me." These are the varieties: puṇyo gandhaḥ pṛthivyāṁ ca tejaś cāsmi vibhāvasau. "You study, nature study." Just like we study nature study, similarly, "You study nature and see these important points. And there I am." It is very scientific. You study nature and pick up some point and Kṛṣṇa says that "This is I am." Where is the difficulty? This is Kṛṣṇa consciousness. You drink water-you remember Kṛṣṇa. You see the light-remember Kṛṣṇa. You see the flavor, aroma of very nice flower, puṇya gandhaḥ-immediately remember Kṛṣṇa. Practice this. It is not difficult.

Actually, we have to think of Kṛṣṇa… Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Always thinking of Kṛṣṇa. Man-manā bhava mad-bhaktaḥ. Here is Kṛṣṇa's form. Therefore we have to worship Deity. Constantly, if we worship, then Kṛṣṇa's form is always impressed. I can see Kṛṣṇa any, any time. If I close my eyes, I will see Kṛṣṇa, how Kṛṣṇa is nicely dressed. I see Kṛṣṇa is very pleasingly eating what I have prepared with devotion, bhaktyā. Real thing is bhaktyā, not official. Not official. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. He does not accept anything even it is not offered with bhakti and by the bhakta. He does not accept. Why He shall accept? Is He hungry like me? No. He simply wants to see how you have learned to love Kṛṣṇa, bhakti, how you are eager to serve Kṛṣṇa. That is… Kṛṣṇa wants to see. Otherwise He does not require your service. Lakṣmī-sahasra-śata-sambhrama-sevyamānam [Bs. 5.29]. He's always being served by hundreds and thousands of goddess of fortune. They are so much afraid. They are goddess of… We are praying here goddess of fortune, "My mother, Goddess of Fortune, give me some fortune." They are… The goddess of fortune is afraid if Kṛṣṇa may reject. Just like Rukmiṇī. When Kṛṣṇa was joking with her, she thought, "Maybe Kṛṣṇa is going to leave me." Immediately fainted. Immediately fainted. That is the goddess of fortune.

So humbly, so fearfully, they are engaged in Kṛṣṇa's service. What Kṛṣṇa's service we can give? What we are? We are nothing. Insignificant. So why Kṛṣṇa accepts our service? Why He comes in His arcā-mūrti to accept our service? Just to induce you how to serve Him, bhakti. That is wanted. Therefore He says, "So you give Me even patraṁ puṣpaṁ phalaṁ toyam [Bg. 9.26]. It doesn't matter. But give Me with bhakti." Yo me bhaktyā prayacchati. This is real business. (?) If you have no bhakti, if you officially make, Kṛṣṇa does not touch it. Kṛṣṇa is not so poor. Lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam… [Bs. 5.29]. So whatever you do, you should always be humble: "Kṛṣṇa, I am quite unfit. So whatever I could collect with my capacity, kindly accept." This is our only plea. Otherwise, don't be proud that "I am doing so much for Kṛṣṇa. Kṛṣṇa will be obliged to accept it." It is not like that. Tṛṇād api sunīcena taror api sahiṣṇunā. This is wanted.

So it is very easy, very sublime, but we have to learn it. And learning is also not very difficult. Here is everything, varieties. You always think of Kṛṣṇa, and Kṛṣṇa will give you intelligence. Buddhi-yogaṁ dadāmi tam. Teṣāṁ nityābhiyuktānāṁ bhajatāṁ prīti-pūrvakam. Teṣāṁ nityābhi… One who is always thinking of Kṛṣṇa, "Here is Kṛṣṇa, here is Kṛṣṇa, here is Kṛṣṇa, here…" Nitya abhiyukta. Teṣāṁ nityābhiyuktānām. Kṛṣṇa… You cannot cheat Kṛṣṇa. That is not possible. Kṛṣṇa is within your heart. He is seeing everything, your intention, your purpose, your activities, everything. Upadraṣṭā. In the Bhagavad-gītā it is… Upadraṣṭā-anumantā. He is witness. You cannot cheat Kṛṣṇa. Be sincere, and try to serve Him. He'll accept your service. And He will give you intelligence. Your life will be successful.

Thank you very much. (end)

740224BG.BOM

Bhagavad-gītā 7.9-10

Bombay, February 24, 1974

Pradyumna: (leads chanting, etc.)

puṇyo gandhaḥ pṛthivyāṁ ca

tejaś cāsmi vibhāvasau

jīvanaṁ sarva-bhūteṣu

tapaś cāsmi tapasviṣu

[Bg. 7.9]

Prabhupāda: Next verse also.

Pradyumna: (leads chanting, etc.)

bījaṁ māṁ sarva-bhūtānāṁ

viddhi pārtha sanātanam

buddhir buddhimatām asmi

tejas tejasvinām aham

[Bg. 7.10]

Translation: "I am the original fragrance of the earth, and I am the heat in fire. I am the life of all that lives, and I am the penances of all ascetics. O son of Pṛthā, know that I am the original seed of all existences, the intelligence of the intelligent and the prowess of all powerful men."

Prabhupāda:

puṇyo gandhaḥ pṛthivyāṁ ca

tejaś cāsmi vibhāvasau

jīvanaṁ sarva-bhūteṣu

tapaś cāsmi tapasviṣu

[Bg. 7.9]

Puṇyo gandhaḥ, it may be original. Also the fragrant… Just like there are some flowers like rose, the fragrance is very nice. Of course, all fragrance is varieties, but pṛthivyāṁ ca: the fragrance is coming from the earth. It is not synthetic fragrance. So the same earth, the same watering, the same, what is called, sāra? For growing the trees, you…

Devotee: Manure.

Prabhupāda: Manure. The same manure, same water, the same gardener, but according to different flowers, the fragrance is different. How this is done? Can any scientist answer? How it is coming differently? And why there are differences? If it is nature, and the ingredients are the same, why nature is not producing the same quality or the same kind of flower or trees or fruits? Why? Therefore it is answered in the Bhagavad-gītā that nature is not all in all. Nature cannot work independently. Nature is the material world, material elements.

So it is answered there in the Bhagavad-gītā: mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. There is superintendence of the Supreme Personality of Godhead, Kṛṣṇa. He, He likes that "This kind of bīja, or the seed, will produce this kind of flower and this kind of flavor." The superintendence is there of the Supreme Personality of Godhead. We fools, we say, we cannot explain. We say "Nature." What is this nature? There must be brain behind the nature. Otherwise, how a rose, so nicely it is coming? Even from artistic point of view, if you want to paint one flower, you have to take so much labor, so many colors, reflection, and so many instruments, then hardly you can paint one nice rose flower. Still, it is not as good. And not at all good in comparison to the original flower. So if this third-class flower, you have to apply so much brain, and this first-class flower has no brain behind it? Is that very good logic? What is this logic? There must be brain. And that is stated here: puṇyo gandhaḥ pṛthivyāṁ ca tejaś cāsmi vibhāvasau, aham. "It is My, under My superintendence."

So Kṛṣṇa is giving us intelligence that "If you do not go to the temple or do not hear to the ācārya, you can at least try to understand My presence when you see a flower or smell a flower." Is that very difficult job? Kṛṣṇa consciousness is so nice. Even drinking water, even by seeing the sunshine, even by seeing the moonshine, or, if you are a Vedic scholar, by chanting om, praṇavaḥ sarva-vedeṣu, or even by hearing the sound vibration, or by seeing a flower, or smelling a flower, something brilliant… Just like the sun is brilliant, the moon is brilliant. Tejaś cāsmi. So wherefrom this brilliance comes? The brilliance is imitation, reflection of the bodily brilliance of Kṛṣṇa. That is stated in the Brahma-sūtra, Brahma-saṁhitā: yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Then why we should disbelieve? We can see eye-to-eye that the sun is so brilliant. It is a material product only. But wherefrom the sun has come, so brilliant? Yac cakṣur eṣa savitā sakala-grahāṇāṁ rājā samasta-mūrti, samasta-sura-mūrtir aśeṣa-tejāḥ. The brilliance and the temperature is unlimited. So wherefrom the brilliance comes? You can calculate yourself, that "The sun is composition of these chemicals, this material…," but why don't you produce? Why don't you produce an imitation sun so that you'll save so much money for electricity? At night you can get one sun in Bombay city. (laughs) (laughter)

So the rascals will give all description, but they'll never be prepared to prepare it, to manufacture it. Recently… It is a practical… In California one learned chemical scholar,… He has got Nobel Prize. So he was describing that "From matter, life has come." So there was one student, he's my disciple, Svarūpa Dāmodara. He questioned, "Sir, if I give you all these chemicals, can you produce life?" Then he said, "That I cannot say." But if you know that these chemicals composes life, so when I give you the chemicals, why don't you produce? So simply theorizing. Simply theorizing. Panthās tu koṭi-śata-vatsara-sampragamyaḥ [Bs. 5.34].

So we cannot decide by theorizing. But if we take shelter of Kṛṣṇa, here is the perfect knowledge, that aham, "I am the background." Otherwise, how we can explain? Svābhāvikī jñāna-bala-kriyā ca. Just like if you have to paint one flower or if you have to create some scent, you have to mix so many chemicals. But He's so powerful, His energies are so perfect, that svābhāvikī jñāna-bala-kriyā ca, simply by His willing, immediately, everything is there. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. That is the appreciation of the energy of God. If you are not appreciating, that is your fault, but there is brain, there is work. But the energy is so perfect… Just like nowadays, electric, electronic energy. You simply push on one button and so many things happens immediately. It is still, still, hundred thousand times subtler. Simply by His willing, everything has come out. This is understanding. But because we have no such brain, neither we can think, we evade the issue. Therefore if we want to understand how this flower has come in, how this fragrance is there, you try to understand that it is due to Kṛṣṇa. And appreciate. That is Kṛṣṇa consciousness. You appreciate: "Oh, my Lord is so…"

There is a story, I shall… It is not story. Or take it as story, that sometimes Nārada Muni was passing, and one very learned scholar, brāhmaṇa, he saw Nārada Muni, and he asked Nārada Muni, "Sir, where you are going?" He said, "I am going to Vṛndāvana, yes, Vaikuṇṭha, to see my Lord." "Oh, you are going there?" Nārada Muni has got free passage to everyone. So, "Will you ask Nārāyaṇa when my liberation will come?" "All right, I shall ask." Then he met another cobbler. He was sewing shoes. So he also asked, "Sir, where you are going?" "Now I am going to Vaikuṇṭha to see my Lord." So, "Will you ask when I shall get salvation?" So Nārada Muni noted, "All right, I shall ask." So when Nārada Muni met Nārāyaṇa, he, after finishing his business, he asked the two men's question, that "These two men, one very learned scholar, brāhmaṇa, he also asked me this question, and the cobbler also asked me." So Nārāyaṇa said "This cobbler will get his salvation after finishing this life, and this brāhmaṇa will have to take, wait for many, many births."

So Nārada Muni became very much inquisitive, "How is that?" So when he came back, first of all he met the brāhmaṇa. He inquired, "Did you inquire, sir, about me?" "Yes, yes. He said that you have to wait many, many births." No, He did not say many, many births, Kṛṣṇa said, Nārāyaṇa said that "When you meet them again, you say that, if they inquire 'What my Lord was doing at that time?' you say that 'He was pulling one elephant from the hole of a nail,' " what is called?

Devotees: Needle.

Prabhupāda: Needle. So when he met the brāhmaṇa he said… And he inquired, "What Nārāyaṇa was doing when you met Him?" "I saw that He was pulling one elephant through the hole of a needle." So he immediately said, "All right, sir, namaskāra. Your, all these big, big stories we cannot believe, that an elephant is being drawn through the hole of a needle." And the same question was raised by the cobbler, and he, Nārada Muni replied in the same way. And he began to cry, "Oh, my Lord is so powerful. He can do anything." So Nārada Muni inquired that "How do you believe that the elephant is being drawn through the hole of a needle?" "Now, why not? I am seeing daily. I am sitting under this banyan tree and there is fig, banyan fruit, and there are thousands of seeds, and I know that each seed's containing a big tree like this."

That's a fact. Everyone knows. Bījo 'haṁ sarva-bhūtānām. [Bg 7.10] Here Kṛṣṇa says, bījo 'haṁ sarva-bhūtānām. Is there any chemist? Just get one small seed like the fig seed. It is very small, but it contains that big tree. Where is that chemistry? Where is that physics? So here is the answer, Kṛṣṇa says, bījaṁ māṁ sarva-bhūtānāṁ viddhi. Big, even this big, gigantic universe, that is also bījaṁ māṁ sarva-bhūtānām. It is stated in the Vedic literature. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. There are so many things. Everyone is inquisitive, "Where is the beginning of this thing?" The beginning is the Supreme Lord. That is the Vedānta-sūtra, janmādy asya yataḥ [SB 1.1.1]. Beginning is there. So you cannot say that life has come from matter. That is not possible. Because here it is said, Kṛṣṇa says, that bījaṁ māṁ sarva-bhūtānām. Anything which has come into existence, the original source is Kṛṣṇa. So Kṛṣṇa is life. He's not dead stone. Therefore the conclusion is: from life, life has come and matter has come. Not that matter has come from life. Oh, what is that? Life has come from matter. That is not the conclusion. That is wrong conclusion.

So if you actually require perfect knowledge, then we have to accept knowledge this, like this way. It is called avaroha-panthā. Avaroha-panthā means a descendence or deductive process. So our Kṛṣṇa consciousness movement, we claim that we have got perfect knowledge of everything because we are taking knowledge from the perfect person-Kṛṣṇa. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. And that is the real process. If you simply speculate to arrive at the conclusion, inductive process… Just like if you want to study whether man is mortal or immortal, there are two processes. Deductive process, you take the idea from superior person that man is mortal. If you accept, then your knowledge is perfect. But if you want to approach the knowledge by inductive process, by studying each man, whether he is mortal or immortal, you may study thousand, two thousand, five thousand, but you cannot study all the men. Therefore your conclusion remains always defective. You cannot do that. Therefore the best process is knowledge is to receive from the person who is authorized. Actually, you do that. We go to a school, we go to college, to receive knowledge from the superior person. That is our process. That is perfect knowledge. You cannot manufacture knowledge.

Therefore real knowledge of everything can be had from the Bhagavad-gītā. If you study it nicely, it is very easier and perfect. Bījaṁ māṁ sarva-bhūtānāṁ viddhi pārtha sanātanam [Bg. 7.10]. Sanātanam. Sanātanam means eternal. It is not that bīja, that which is produced and again it is vanquished. Sanātanam. In another place Kṛṣṇa says, ahaṁ bīja-pradaḥ pitā. All living entities…

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

Aham, the person, He is the… Just like the father gives the seed in the womb of the mother and the child comes out. Similarly sarva-bhūtānām, not only human beings, but also all living entities. There are 8,400,000 species of living entities. The original bīja, the seed, the seed-giving father is Kṛṣṇa. Therefore Kṛṣṇa is international or interuniversal. Kṛṣṇa is not a Hindu or Indian or this or that. Kṛṣṇa is for everyone. So I have explained to my foreign students, American, European and African, and other, that "Kṛṣṇa is for everyone. Don't take it that Kṛṣṇa is for the Hindus, for the Indians, or for the brāhmaṇas or the kṣatriyas. No. Kṛṣṇa is for everyone." Therefore our society's name is "Kṛṣṇa Consciousness."

So our only request is that "Take Kṛṣṇa as the original father, original father." It is very easy to understand. As I have got my father, my father has got father, his father, his father his… Who is the original father? The original father is Kṛṣṇa. Ahaṁ bīja-pradaḥ pitā [Bg. 14.4]. So where is the difficulty to understand? There must be one original father. If you go on researching who is the original father, then you'll come to the conclusion that Kṛṣṇa is the original father.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

This is the Vedic version. Sarva-kāraṇa-kāraṇam [Bs. 5.1]. Father's father, his father, his father, you go on, go on. you come to Brahmā. Brahmā is considered as the forefather or grandfather, pitāmaha. But Kṛṣṇa is addressed in the Bhagavad-gītā: prapitāmaha, even the father of Brahmā. Prapitāmaha. You'll find in the Eleventh Chapter, prapitāmaha [Bg. 11.39]. He's father of… Tene brahma hṛdā ādi-kavaye [SB 1.1.1]. You know, those who are conversant with the śāstras, that Brahmā's another name is Svayambhū. He's not born of any material father and mother. He's born on the lotus flower sprouted from the navel of Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu. Therefore his name is Svayambhū. Svayambhū is one of the authorities because he was first educated about the Vedic knowledge by Kṛṣṇa, or Viṣṇu. Tene brahma hṛdā. Brahma means Vedic knowledge. Tene means imparted. Ādi-kavaye, the ādi-kavi, the original person. Tene brahma hṛdā ādi-kavaye muhyanti yat sūrayaḥ. Even big, big personalities, they become bewildered to understand Kṛṣṇa. Therefore Kṛṣṇa says… We have already discussed.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

So Kṛṣṇa is the Supreme Person. Kṛṣṇa is the original of everything, original source of everything. That is the verdict of the… Therefore Arjuna accepted; sarvam etad ṛtaṁ manye yad vadasi keśava: [Bg. 10.14] "My dear Kṛṣṇa, whatever You are saying, I accept Him, accept all these in toto, not deducting, not giving my own commentation." This is the way of studying Bhagavad-gītā. So if you study Bhagavad-gītā as it is, as it is said in the…, and if you accept it, then your life is successful. Otherwise, panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām [Bs. 5.34], you'll never understand what is God or what is ultimate source, what is Absolute Truth.

So the Bhagavad-gītā is the essence of all Vedic literatures because, after all, Vedic literature means vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15], to understand Kṛṣṇa, the Absolute Truth, the Supreme Personality of Godhead. That is the purpose of Vedic study. So the Supreme Personality Himself is giving the knowledge of the Supreme by Himself, personally. Therefore we are preaching this Bhagavad-gītā as it is, Kṛṣṇa consciousness. And the easiest method is to chant Kṛṣṇa's name. Easiest method. It is recommended. It is not our manufacture. It is said. When Mahārāja Parīkṣit learned all the defects of this Kali-yuga, then he was little disappointed, "How these men or the persons…?" Men means human beings. "How they will be relieved from the miserable condition of materialistic life in this age of Kali?" Because it is all defective.

Now, it is stated in that chapter that in the Kali-yuga the mlecchā rājanya-rūpiṇo bhakṣayiṣyanti prajās te. The government will be all mlecchas, not the kṣatriyas. Mlecchas. Mlecchā rājanya-rūpiṇaḥ. They'll take the post of government post, government service. And their business will be bhakṣayiṣyanti prajās te, they'll devour all the prajās. And in this way the prajās will be so much, I mean to say, distressed that gacchanti giri-kānanam. Gacchanti giri-kānanam. They will be so much, I mean to say, harassed that they will give up their home and hearth and go to the forest. That time is coming. That time is coming. It is no more that brāhmaṇa, kṣatriya, vaiśya. Therefore human civilization, there is no human civilization if there is no such division as brāhmaṇa, kṣatriya, vaiśya, śūdra. That is not human… That is animal civilization. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa… [Bg. 4.13]. Everything is there. Social, political, economical, all solutions are there in the Bhagavad-gītā. But unfortunately, it is our property, it is, it was spoken in India, and it was desired that all Indians should learn it and spread the knowledge all over the world-the rascals are doing nothing. Caitanya Mahāprabhu ordered, bhārata-bhūmite haila manuṣya-janma yāra [Cc. Ādi 9.41]. It is for the perfect human being. Janma sārthaka kari' kara para-upakāra. The other parts of the world, they're in darkness. So there is great necessity of spreading the knowledge of Bhagavad-gītā all over the world. The customers are also ready. So if you want glory of India, if you want to glorify your life, just study Bhagavad-gītā as it is and spread it all over the world. You'll be honored. Single-handed, whatever I have done, they are thinking wonderful. And if we have got many, many persons to go outside India and preach this gospel of Bhagavad-gītā, they will be benefitted and you will be glorified. Your country will be glorified. This message of Bhagavad-gītā, it is a fact; it is not story.

So people are fed up with this wrong type of civilization. This is not civilization. Āhāra-nidrā-bhaya-maithunaṁ ca. Day and night. This is also warned in the Śrīmad-Bhāgavatam:

nūnaṁ pramattaḥ kurute vikarma

yad indriya-prītaya āpṛṇoti

na sādhu manye yata ātmano 'yam

asann api kleśada āsa dehaḥ

[SB 5.5.4]

Ṛṣabhadeva said that "These rascals," pramattaḥ, pramattaḥ, "has become mad." Nūnaṁ pramattaḥ kurute vikarma: "Always engaged in mischievous activities." These rascals, these materialistic persons. Nūnaṁ pramattaḥ. "They have become mad, and their business is…" Nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. Vikarma, akarma and vikarma. Vikarma means activities which are forbidden in the śāstra. Just like according to Vedic principles, at least a brāhmaṇa, a leader, a king should avoid these four principles of sinful activities. What is that? Meat-eating, illicit sex life, gambling and intoxication. At least, these four men, who is leading the public or who is a brāhmaṇa or who is a king, he must be very much cautious about… But just see what is the… Everyone, practically, they are addicted to these sinful activities. So therefore they are mad, pramattaḥ. Vikarma. These are forbidden in the śāstras, and they are doing that. Why? Because they are mad. Why they are so mad? Nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. Now, yad indriya-prītaya āpṛṇoti: "Simply for sense gratification." That's all. Simply for sense gratification. Not for any big but to satisfy the senses. "Oh, oh, my tongue is asking for a cigarette, asking for wine. All right, give the tongue wine." Why? Without cigarette, without wine, you shall die? "No, I want to satisfy my tongue." Indriya-prītaya āpṛṇoti. "So why it is sinful?" It is sinful in this way, that… Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti, na sādhu manye [SB 5.5.4]. "Oh, it is not good." Yata ātmano 'yam asann api kleśada. Ātmā, ātmā is eternal, but he is covered by this material body. Asann api. You can say, "All these material bodies, they are for a few years." But it is kleśada, it is so much miserable. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānu… [Bg. 13.9]. People have lost their brain. They do not know what is actually unhappiness, miserable condition. They have no… "All right…" That is all… Animals, the animals do not know. He's going to the slaughterhouse. "All right, let me go." That's all.

So this kind of civilization will not make you happy, sir. You have got… Bhārata-bhūmite haila manuṣya-janma… You have taken your birth in the puṇya-bhūmi, in the sacred land of Bhāratavarṣa. Here is your knowledge. Take it and be successful in your life.

Thank you very much. (end)

740225BG.BOM

Bhagavad-gītā 7.11-12

Bombay, February 25, 1974

Pradyumna: (leads chanting, etc.)

balaṁ balavatāṁ cāhaṁ

kāma-rāga-vivarjitam

dharmāviruddho bhūteṣu

kāmo 'smi bharatarṣabha

Translation: "I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O Lord of the Bhāratas, Arjuna."

Prabhupāda: Next śloka also.

Pradyumna: (leads chanting, etc.)

ye caiva sāttvikā bhāvā

rājasās tāmasāś ca ye

matta eveti tān viddhi

na tv ahaṁ teṣu te mayi

Translation: "All states of being, be they of goodness, passion or ignorance, are manifested by My energy. I am in one sense everything, but I am independent. I am not under the modes of this material nature."

Prabhupāda:

balaṁ balavatāṁ cāhaṁ

kāma-rāga-vivarjitam

dharmāviruddho bhūteṣu

kāmo 'smi bharatarṣabha

Kṛṣṇa is explaining everything, how you can become Kṛṣṇa conscious twenty-four hours. The one process is, as recommended by Caitanya Mahāprabhu,

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

[Cc. Ādi 17.31]

Kīrtanīyaḥ sadā hariḥ. "Always chanting the glories of the Lord." Man-manāḥ… Satataṁ kīrtayanto mām [Bg. 9.14]. Kṛṣṇa also says in the Bha… Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg. 9.14]. Namasyantaś ca māṁ bhaktyā nitya-yuktā upāsate. These are the mahātmās, symptoms of mahātmā. They are always engaged in chanting the holy name. Satatam. And Caitanya Mahāprabhu also recommends: kīrtanīyaḥ sadā hariḥ.

This is life. Human life is meant for this purpose. Kīrtanīyaḥ sadā hariḥ. We require something to eat because we have got this body. So minimizing the bodily enjoyments… Bodily enjoyment means… Or necessities. When you use bodily necessities in excessive proportion, that is called kāma. Otherwise, to satisfy the bodily necessities, that is not kāma. Therefore Kṛṣṇa says that kāmo 'smi bharatarṣabha. Dharmāviruddho bhūteṣu. Dharma aviruddha. The religion, religion means regulation. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Everything has got regulation. Just like in our ordinary life, we get license. Even a man is keeping a wine shop-that is not good thing-but he must take license, regulation. The whole śāstra means regulation. Śāstra. The word śāstra has come from śās-dhātu. Śās-dhātu means ruling, controlling. So from śās-dhātu, the śāsana has come, government ruling. And śāstra has come. And śastra has come. Śastra means weapon. Just like sword. It is called śastra. Or guns. And śāstra also. Śāstra is the regulative principles, the book of law. You cannot violate the book of laws. Yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ [Bg. 16.23], na sukhaṁ sāvāpnoti. You must keep yourself in regulative principles, according to the śāstra.

So here Kṛṣṇa says, dharma aviruddhaḥ kāmaḥ. The… In the śāstra it is stated that jīvo jīvasya jīvanam. "Every living entity is living by eating another living entity." That is nature. Ahastāni sahastānām. Śāstra says, in the Bhāgavata, that "Those who have got no hands, they are food for the animal with hands." Those who are eating animals, they are also animals. Even human being, in the form of human being, eating animal. So one… human being means with hands, sahastānām. Hasta means hand, and sa means with. And the animals, ahastānām, ahastāni, they have no hands. They have got only legs, four legs. So ahastāni sahastānām. This, the with-hands animal, means those who are meat-eating, they are animals, but with hands. That is the difference. Here is an animal. Just like cows, goats, lambs. They are animals. And dogs. There are dog-eaters also. There is the word, śva-pacaḥ. Śva-pacaḥ means dog-eaters. Yaj-jihvāgre nāma tubhyam, aho bato śva-paco 'to garīyān yaj-jihvāgre nāma tubhyam. Even a person coming from the family of dog-eaters… There are dog-eaters still. So if he chants Hare Kṛṣṇa mahā-mantra, he becomes glorious. Aho bato śva-paco 'to garīyān yaj-jihvāgre nāma tubhyam. Caṇḍāla… They are called caṇḍālas. Caṇḍālo 'pi dvija-śreṣṭho hari-bhakti-parāyaṇaḥ. Even if a caṇḍāla… Caṇḍāla means the dog-eaters. So these animal-eaters, they are also animal, describing, animal with two hands. Ahastānāṁ sahastā… Ahastāni sahastānām. Apadāni catuṣ-padām. Apadāni means those who have no legs, like plants, trees, the grass. They have no legs. They are standing. They have got legs, but they have no moving power. They are called pāda-pa. Pāda-pa means they have got legs for eating. We are eating with mouth; they are eating with legs.

So everything, analytical study is there in the śāstras very minute, senses and power, who has got. The fish, they have got very good sensation power. Means two miles away, they get sensation there is enemy, "Somebody's coming to eat me." These are all described in the Bhāgavatam. The frogs, they can become in samādhi, situated in samādhi, for many, many years. So these things are not very great things, to have samādhi, to have yogic principles. Even in the animals you will find. I read long, long ago that in the coal mine, while they were digging coals, one frog came out from the coal and jumped over and died. That means the frog was buried within the lump of coal for many, many thousands of years, and he was keeping samādhi. Kumbhaka, kumbhaka-yoga they know. So these are not very extraordinary things. Because after all, living entity is eternal, does not die. Na hanyate hanyamāne śarīre [Bg. 2.20]. If, by some process, he lives for some time more, that is not very wonderful thing. The wonderful thing is how to stop this birth and death. That is wonderful thing. Not that I am living, say, for fifty years or hundred years, another man is living for three hundred years. That is not very wonderful thing.

So there is regulative principles in the śāstra, as I was explaining. (aside:) Why the boys shall talk? So we must follow the… If we want to make our life perfect, we must follow the regulative principles. Just like good citizen means… What is that good citizen? Good citizen means who follows the laws of the state. He is good citizen. Good citizenship means strictly following the laws of the government. Similarly, first-class human being means who follows the laws of God. That's all. He's first-class. And those who are simply violating the laws of God, they are third class, fourth class, tenth class. It will be explained a few verses after that na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Those who are simply violating the laws of God, they are called duṣkṛtinaḥ, miscreants. Such class of men… There are so many classes of men. Kṛṣṇa is mentioning some of them. Na māṁ duṣkṛtino mūḍhāḥ. The duṣkṛtinaḥ, those who are simply violating the laws of God, they are called duṣkṛtinaḥ. So such persons cannot come to Kṛṣṇa consciousness, God consciousness. One must follow the rules and regulation, śāstra.

Śāstra means which is giving you regulative life. In regulative life sex life is… [break] That is śāstra. That is regulative principle. And even with your wife you cannot have sex life unless it meant for progeny, for producing children, Kṛṣṇa conscious children, not cats and dogs. That is dharmāviruddhaḥ. That is not against religious principles. That is very nice. Just like to produce brahmacārīs. Brahmacārī, wherefrom the brahmacārī comes? It comes from the gṛhastha life. Unless one marries, how he can beget children who become brahmacārī? So if you produce brahmacārī, then you can produce hundreds of brahmacārī. That is allowed. But don't produce cats and dogs. That is dharmāviruddhaḥ. Kṛṣṇa says, "I am there." Everything is there. Kṛṣṇa is everything. Even in sexual intercourse there is Kṛṣṇa. But how? Dharmāviruddhaḥ, not against the laws of śāstra. In the śāstra it is said that you'll have sex life after the menstrual period, sex life you have. But when your wife becomes pregnant, no more sex life. No more sex life. This is the injunction of the śāstra. You cannot have sex life for producing illegitimate son. That is described in the… That is called varṇa-saṅkara. One who produces illegitimate children, the world becomes full of varṇa-saṅkara, unwanted children, and thus the whole world becomes hell. This is stated in the Bhagavad-gītā. Now it is a fact, everyone knows, that so many children are… Especially in the Western country, I have seen. A girl is not married, but she has got child. What is that? That is varṇa-saṅkara. So varṇa-saṅkara increases; the world becomes hellish. Why so much trouble now? Because… Don't mind. It is according to śāstra. The whole population is varṇa-saṅkara. Therefore there is no regulative principles. If you follow regulative principles, there is no problem. And this regulative principle is Kṛṣṇa svayam. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. He's giving, He's saying, dharmāviruddhaḥ kāmo 'smi bhūteṣu bharatarṣabha. So there is Kṛṣṇa consciousness even in begetting children. Provided you follow.

So everything can be employed. Just like I was explaining to George-just now he came-that actually there is nothing material. Everything is spiritual. As Kṛṣṇa is explaining from the very beginning: bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir…prakṛtir me bhinnā aṣṭadhā [Bg. 7.4]. Prakṛti, "My nature." Nature I have already explained. Just like nature of fire. How do you understand the nature? By heat and light. That is the nature. Wherever there is fire… Parvato bhānumān dhumāt.(?) The example is given. Just like long, long, high… I have seen in Naimitad.(?) There is fire. There is smoke. So that smoke means there is fire. That is the symptom. You cannot separate smoke from fire. That is not possible. Smoke is nature. Similarly, nature and the source from which… Just like fire. It is coming, the smoke. You cannot separate. Similarly, if bhūmiḥ āpaḥ analaḥ vāyuḥ kham, this material nature is coming from Kṛṣṇa, how you can separate it from Kṛṣṇa? It is also Kṛṣṇa. That is Kṛṣṇa consciousness. One who does not see bhūmi, immediately remembers that "This is Kṛṣṇa's nature," he remembers immediately Kṛṣṇa. That is Kṛṣṇa consciousness. Even by seeing land. So devotee sees like that. "Oh, this land is so nice. Why not construct a nice temple for Kṛṣṇa?" This is Kṛṣṇa conscious vision. "Oh, there are so many skyscrapers. Why not construct a nice skyscraper temple of Kṛṣṇa?" That is Kṛṣṇa consciousness.

So soon as you become Kṛṣṇa conscious, you become spiritual. Just like as soon as there is fire, immediately you become hot, warm. You touch the iron rod in the fire; it becomes warm, warmer, warmer, then it becomes red-hot. And when it is red-hot, it is no more iron rod; it is fire. You touch everywhere, the same iron rod will burn. Similarly, if you become fully Kṛṣṇa conscious, there is nothing material. Your body's spiritual, your mind is spiritual, your soul is already spiritual-everything is spiritual. Sarvaṁ khalv idaṁ brahma. That is Kṛṣṇa consciousness. So simply we have to bring Kṛṣṇa in every activities. Kṛṣṇa consciousness movement is that for, for that purpose. And there will be no problems. You bring Kṛṣṇa. Yat karoṣi yaj juhoṣi yad dadāsi yad aśnāsi yat tapasyasi kuruṣva tad mad-arpaṇam [Bg. 9.27]. Kṛṣṇa says, "Whatever you eat…" Just like we are eating prasādam. Others will see, "They are eating ḍāla-bhāta, and they are calling prasādam." Because he has no Kṛṣṇa consciousness. And one who has got Kṛṣṇa consciousness, he eats the same ḍāla-bhāta… It is not ḍāla-bhāta. It is spiritualized, because it is offered to Kṛṣṇa. Kṛṣṇa has eaten it. Kṛṣṇa eats. Don't think that "The things are there. Kṛṣṇa has not eaten." No, Kṛṣṇa has eaten. But Kṛṣṇa's eating and your eating is different. If I give you something to eat, you'll finish the whole thing, but Kṛṣṇa is pūrṇa. Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate [Īśo Invocation]. This is the Vedic injunction. He can eat, and He can leave. Otherwise, is He speaking false?

patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam

aśnāmi prayatātmanaḥ

[Bg. 9.26]

He eats. So one friend belongs to the Arya-samaj. He asked me this question, that "You are offering in the temple, but does Kṛṣṇa eat?" Certainly He eats. Why not? "No, the things are there. How He eats?" Why you are comparing your eating and Kṛṣṇa's eating the same? Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam, paraṁ bhāvam ajānantaḥ [Bg. 9.11]. These rascals do not know what is Kṛṣṇa. He thinks, "Kṛṣṇa is like me." These rascals. They do not know what Kṛṣṇa. Why?

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

He does not know. Kṛṣṇa can be known by the mercy of Kṛṣṇa. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. If you want to know Kṛṣṇa tattvataḥ, in truth, then you have to go through this bhakti process, not by your speculative process. Kṛṣṇa is not open to your sensual gratification. Nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ [Bg. 7.25]. He cannot be revealed to anyone and everyone. Yogamāyā-samāvṛtaḥ. He's covered. Just like at night we cannot see the sun. That does not mean the sun is not in the sky. This is foolishness. If somebody thinks, "Now we cannot see the sun. Therefore sun is gone, dead…" Formerly people used to think like that. What is that? Some people? Used to think that sun is dead? So Kṛṣṇa is everywhere. As sun is always there in the sky, Now it is, say, half-past eight. So the morning, half-past eight, is also there, present. In America it is half-past eight, morning. There you'll see sun. So because at night in India, in Bombay, half-past eight we cannot see the sun, it does not mean the sun is finished. If you go to America, in Los Angeles, you'll see the sun. Similarly, Kṛṣṇa is always present. Simply you have to prepare your eyes to see Kṛṣṇa.

Therefore Kṛṣṇa says that dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha. Who is following the, strictly the regulative principles, even in sex life he can see Kṛṣṇa. Which is considered abominable, but even in sex life, if you are following the rules and regulations, you can see Kṛṣṇa. Therefore when such sons are begotten, they become devotees of Kṛṣṇa. Therefore according to Hindu principles, there is garbhādhāna-saṁskāra, ten kinds of saṁskāras, reformative measures. So the sex life should be also open to the saṁskāra. It is a saṁskāra. Garbhādhāna-saṁskāra. Garbhādhāna-saṁskāra means when you are going to make your wife pregnant, there is saṁskāra, there is ceremony. And especially in the brāhmaṇa families, if there is no garbhādhāna-saṁskāra, he immediately becomes a śūdra. This is the shastric. You must follow the saṁskāra. Saṁskārād bhaved dvijaḥ janmanā jāyate śūdraḥ. One who follows the saṁskāras, then he becomes purified. This is, this is called dharmāviruddhaḥ, "not against the religious principles."

So if we do not follow the principles, then we are animals. That's all. That is the difference between the animal and man. If you do not follow the regulative principles enjoined in the śāstras… Yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ, kāma-kārataḥ, na sukhaṁ sāvāpnoti [Bg. 16.23]. Because we do not follow the shastric injunction, therefore we are thinking that "Population is increasing; let us use contraceptive method." The so-called contraceptive method is there because we are having sex life against religion. Against religion. But if you have sex life in, mean, pursuance of the religious principles, you don't require. Because to become father and mother is not restricted, but to become father and mother of cats and dogs is restricted. To become father and mother is not restricted. That is nature. You become father of hundreds children. But don't produce cats and dogs. Then there will be… Then dharmāviruddhaḥ… And there will be unwanted population, problem, fight, no peace, no tranquillity. Everything, all, it will be hell.

So because people are producing children against religious principles, therefore the whole world if full of varṇa-saṅkara, and there is no peace. So if you follow the principles of Bhagavad-gītā, automatically there will be peace. Because every children, every boy, every girl will be sober, Kṛṣṇa conscious. And therefore śāstra prohibits, pitā na sa syāt, one should not become father; jananī na sā syāt, one should not become mother; gurur na sa syāt, one should not become guru. One… In this way, there are… Why? Na mocayed yaḥ samupeta-mṛtyum. If you cannot stop the course of birth and death of your children, then don't become a father. This is called religious contraceptive. Remain without children. That is called dharmika life. If you can stop the birth and death of your children… Birth and death means… Because dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā [Bg. 2.13]. The real soul, the real life is within the body, while… And he's transmigrating. The… Transmigrating from one body to another. That is called death. And when he comes out from one, another body, that is called birth. So as soon as you get-kleśada āsa dehaḥ-this body, full of miserable condition, then you again put into miserable condition of life. Therefore if you can stop your childrens' birth and death any more, then beget children. This is the shastric injunction. And if the father does not know how to stop his own birth and death, then what is the use of producing children? The father should be so sympathetic with the children, with the sons, that he must know what is the pains and pleasure of birth and death.

So every parent desires welfare of his children, of their children. So this is the greatest welfare, that "This child has come in my womb, he has become my son. This is the last time. No more birth and death. He will be educated in that way." That is father's responsibility. Not that eat him, get him meat-eating, and get him fat. However fat he may be, he'll die. (laughter) You cannot stop his death simply by making him fat like elephant. Therefore it is said, dharmāviruddha. Don't beget children if you have no responsibility. But they think that "We'll have sex life, but we shall avoid this responsibility. So then let us use contraceptive." This is greatest sinful life. Greatest sinful life. You are killing, murderer. Now in the Western countries, they are actually killing. They have made law. So if the society has become so awfully sinful, how they can expect peace and prosperity? That is not possible. That is not possible.

Therefore na māṁ duṣkṛtino mūḍhāḥ prapad… [Bg. 7.15]. That śloka will be explained later on. Those who are leading sinful lives, simply sinful life, duṣkṛtinaḥ… Kṛti means very meritorious. But duṣkṛti, they're the opposite. It is not sukṛti. Su means "for well-being," and duṣkṛti means "for creating disturbances." There are many brains nowadays. They know how to use the brain. But duṣkṛtinaḥ. Therefore a godless society, there is so much restlessness in the society. Because the duṣkṛtinaḥ are working. Now, in their place, sukṛtinaḥ must be brought. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. Then there will be peace and prosperity.

Thank you very much. (end)

710405BG.BOM

Bhagavad-gītā 7.11-13

Bombay, April 5, 1971

Prabhupāda: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Ladies and gentlemen, I thank you very much for your participating in this Kṛṣṇa consciousness movement. So yesterday we were discussing this verse,

balaṁ balavatāṁ cāhaṁ

kāma-rāga-vivarjitam

dharmāviruddho bhūteṣu

kāmo 'smi bharatarṣabha

Dharma-aviruddha. Dharma-aviruddha, the meaning of dharma-aviruddha, "illegal, illicit," "against the laws of God." Dharma means the laws of God, and anything against the laws of God, that is called dharmāviruddho… Dharma-viruddha and dharma-aviruddha. Yes. Viruddha means against, and aviruddha means not against, in favor.

So the bodily necessities of life… We eat, we require to eat, eating, and we require to sleep also, eating, sleeping. And sex life, that is also required for keeping the body fit. In Kali-yuga these four things, bare necessities of life, eating, sleeping, mating, and defending… Āhāra-nidrā-bhaya-maithunaṁ ca. These are bare necessities of the body. That will be also in disorder in this age. People will have no sufficient food, no place to sleep, no mate to have sense enjoyment, and it will be defenseless. Just like we are seeing at the present moment innocent people of East Pakistan are being killed. Simply for political reasons, some innocent people, lakhs of innocent people, are being killed. These are the symptoms of Kali-yuga. The bare necessities of life will not be available. There is no protection. In Calcutta there is no surety. When you go out on the street, there is no surety whether you will come back home at the present moment. Perhaps you all know. So there is no proper defense even, which is not refused to the animals. Why? Because everything is going on-dharmāviruddha. They are going against the law, nature's law. We say "Nature's law" or "God's law." Therefore so much mismanagement.

So here Kṛṣṇa specifically mentions dharma-aviruddha-kāma, sex impulse not against the law of God. What is that sex impulse against the law of God? The law of God is that sex life is required for progeny, for begetting children, not for sense enjoyment. Anyone who enjoys sex life for enjoyment, he is a śūdra or less than śūdra. That is the description in Vedic literature. When Nārada Muni instructed Yudhiṣṭhira Mahārāja about householder's life, the householder's life, when they beget child, there is a ceremony which is called garbhādhāna-saṁskāra. Not that "I am today very sexually agitated. I must have sex." No. Just like that Kardama Muni. Kardama Muni's wife, Devahūti. Not Devahūti. Aditi or Diti? Hiraṇyakaśipu's mother?

Indian man: Kaśyapa Muni.

Prabhupāda: Kaśyapa Muni and Diti. The wife was very sexually agitated, and she requested the husband to have sexual intercourse. The husband said, "No. This is not the proper time." I am describing the story shortly. But the wife was too much agitated. So she obliged the husband to have sex life with her, and after sex life the Kaśyapa Muni said that "Your sons will be demons." Kaśyapa Muni, yes. So as a result of untimely sex life, two demons were born.

So there is regulation of sex life. Therefore Kṛṣṇa says, dharma-aviruddha, sex life is sanctioned under certain conditions. That is humanity, not like… Even the cats' and dogs' life there is some limitation. They have got a period of sex life. Similarly, for gṛhastha, there is a period for sex life. After menstrual period, five days after menstrual period, one may have sex life for begetting children. And if the woman or wife is pregnant, then there is no more sex life till the child is born and six months old. These are the regulations. And besides that, when there is sex life, there is a ceremony. It is not a secret thing. They could call, especially for the brāhmaṇas, they would call friends. Just like Hindu marriage takes place not by agreement but amongst the, in the presence of agni and friends and relatives and brāhmaṇas. That is sufficient witness. Similarly, when a brāhmaṇa goes to have sex intercourse for begetting child, there is a big ceremony. All the relatives, all the learned brāhmaṇas are present, and with their permission he goes for sex life. Sanctity. Therefore the child is born very nice. Because in such family ordinary living entity cannot come. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate [Bg. 6.41]. In the family of a pure brāhmaṇa, śucīnām, or in the family of rich man, yoga-bhraṣṭo 'bhijāyate, the persons who have not executed the yoga system completely or somehow or other fallen down, they are given the chance of taking birth in nice brāhmaṇa family or rich man's family. So they also take care how to beget children. That is garbhādhāna-saṁskāra. This is called dharma-aviruddha-kāma. This kāma is sanctioned. Otherwise you'll beget demons, just like Kaśyapa Muni, untimely sex.

So therefore Kṛṣṇa says, "When there is sexual intercourse according to the scriptural injunction, that is I am." Kṛṣṇa says, "I am that sexual intercourse." In such kind of sexual intercourse there is no sin. That is another yajña. Just like we eat kṛṣṇa-prasādam by offering yajña. Yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. If we take kṛṣṇa-prasādam, then we become freed from all kinds of sinful reaction. Because the material world is so made that willingly or unwillingly… If you are not willing, unwillingly you have to commit so many sinful actions. Just like to kill an animal is sinful action, but you don't want to kill. Still, when you are passing on the street, you are killing so many ants. While drinking water, besides the…, all around the water jug there are so many animals. When you crush, I mean to say, spices, we kill so many animals. So we are responsible for that. Because in the Bhagavad-gītā you know, bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt [Bg. 3.13]. If you simply cook for your sense gratification, then you have to take responsibility of all the killing business. But if you offer to Kṛṣṇa and take the prasādam, you become free from the contamination. Similarly, we require to eat, we require to sleep, we require to mate, and we require to defend. If these things are done on account of Kṛṣṇa or as enjoined in the śāstra… Śāstra means, as I have already told you, the orders of Kṛṣṇa or orders of God. Sādhu-śāstra-guru. They are the same thing. There is no difference. A sādhu follows the orders of the scriptures. A guru follows the order of the scriptures. And śāstra is description of the Supreme Lord. Just like we are reading Bhagavad-gītā. These are the injunction of Kṛṣṇa. Therefore it is śāstra. Or anyone who writes in terms of the śāstra, that is right direction. If we speak Bhagavad-gītā as Kṛṣṇa desires, then it is nice. And if we describe Bhagavad-gītā to fulfill our ulterior motives for some purpose, then it is useless. So similarly, Kṛṣṇa said, dharmāviruddho bhūteṣu kāmo 'smi bharatarṣabha. Those who are not following the principles, how to beget child, or not observing the garbhādhāna-saṁskāra-according to śāstra, immediately the family becomes converted into śūdra. No more brāhmaṇa, no more kṣatriya, if he does not follow. This is very easy to understand. If you do something illegally, against the law, immediately you become a criminal. Similarly, dharmāviruddha. The garbhādhāna-saṁskāra has to be observed. Otherwise we become śūdra, no more brāhmaṇa, no more kṣatriya.

So it is very difficult to say at the present moment whether garbhādhāna-saṁskāra is observed. At least, in garbhādhāna-saṁskāra we understand that "This child is born of a real brāhmaṇa," but without garbhādhāna-saṁskāra, who knows how the child is born? Nobody knows except the mother. Therefore the śāstra says, "In this age, Kali-yuga, because this garbhādhāna-saṁskāra is not observed regularly," kalau śūdrāḥ sambhavāḥ, "everyone in the Kali-yuga is a śūdra because the garbhādhāna-saṁskāra is not observed." Of course, those who are observing… But it is very hard to say who is observing. But if it is not observed, then any child born, either in the brāhmaṇa family or kṣatriya family or vaiśya family, because the garbhādhāna-saṁskāra is not observed, it is to be understood that that child is śūdra. Even if the garbhādhāna-saṁskāra is observed, still, by birth, it is accepted that every child is a śūdra. Janmanā jāyate śūdraḥ saṁskārād bhaved dvijaḥ. And if the regulative purificatory processes are adopted, then he becomes dvija. Dvija means twice-born. First-born by the father and mother, and his second birth is by the spiritual master and Vedic knowledge. Veda-mātā. Vedic knowledge and the spiritual master gives another birth. Upanayana-saṁskāra. Upanayana. Upanayana, means coming nearer to the understanding of Vedic knowledge, upanayana, or coming nearer to the spiritual master. Then he begins studying of Vedas. Veda-pāṭhād bhaved vipraḥ. When he has studied nicely Vedas, then he becomes a vipra. And when he understands the Supreme Lord or the Parabrahman, then he is brāhmaṇa. This is the process.

So at the present moment this movement, Kṛṣṇa consciousness movement, is meant for creating nice brāhmaṇas with qualification. Satyaṁ śamo damas titikṣā ārjavaṁ jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. So Kṛṣṇa says that "Regular principle, sex life, is all right. That is I am." That is Kṛṣṇa. If we can beget children to develop them with Kṛṣṇa consciousness and thus become liberated from the clutches of repeated birth and death, that is the duty of the father and mother rightly followed. Otherwise we become entangled.

ye caiva sāttvikā bhāvā

rājasās tāmasāś ca ye

matta eveti tān viddhi

na tv ahaṁ teṣu te mayi

Because everything emanates from Kṛṣṇa or Parabrahman, the Absolute Truth… Even tamo-guṇa, rajo-guṇa, all these guṇas, they are also emanation from Kṛṣṇa. Ye caiva sāttvikā bhāvāḥ.

Sāttvikā bhāvāḥ means the consciousness of goodness, material goodness, sāttvikā bhāvāḥ. There are many persons who are very moral and following the rules and regulation of the śāstra or an ideal brāhmaṇa. That is sāttvika-bhāva. Ye caiva sāttvikā bhāvā rājasāḥ. Rājasāḥ means the kṣatriya spirit consciousness, and tāmasāś ca ye matta eveti. They are all emanations from Kṛṣṇa. Because everything is emanation. Kṛṣṇa, or Absolute Truth, means the original source of all emanations. Janmādy asya yataḥ [SB 1.1.1]. Athāto brahma jijñāsā. What is Brahman? Brahman means the original source of all emanations, wherefrom everything is coming. So all these varieties, they are coming from Brahman. So Brahman cannot be impersonal. If Brahman is impersonal, how the varieties are coming from Him? That is not possible. Every… He is the source of everything. There is sāttvika-bhāva, there is rājasika-bhāva, there is tāmasika-bhāva in Kṛṣṇa. Therefore, when we see Kṛṣṇa's pastimes, līlā, just like Kṛṣṇa killing a demon, that is rājasika-bhāva. There are many instances. If you read Kṛṣṇa's life from Kṛṣṇa book, you will find exactly it is similar to human activities. Therefore Kṛṣṇa says, matta eveti tān viddhi: "But I am not affected by those qualities." That is Kṛṣṇa's special prerogative. When we are under the spell of sattva-guṇa, rajo-guṇa, or tamo-guṇa, we become affected. But Kṛṣṇa, when you find that rajo-guṇa is exhibited in His pastimes, but He is not under the influence of that rajo-guṇa. Even sometimes Kṛṣṇa is found under the influence of tamo-guṇa, but He is not there.

That is explained here.

tribhir guṇamayair bhāvair

ebhiḥ sarvam idaṁ jagat

mohitaṁ nābhijānāti

mām ebhyaḥ param avyayam

[Bg. 7.13]

The whole world is captivated by these three qualities of material nature. The difference is that Kṛṣṇa comes also within this material world, and the ordinary living entities, they also come within this material world. As Kṛṣṇa says in the Fourth Chapter, "Arjuna, both you and Me had many, many births, but you have forgotten. I have not forgotten." This forgetfulness is under the influence of tamo-guṇa. So although Kṛṣṇa takes birth, many, many times He appears, janma karma me divyam [Bg. 4.9], but such appearance and disappearance are divyam, transcendental. They are not ordinary. And if we accept Kṛṣṇa's birth or Kṛṣṇa's appearance and disappearance like us, then we are mistaken. Then mohitam.

tribhir guṇamayair bhāvair

ebhiḥ sarvam idaṁ jagat

mohitaṁ nābhijānāti

mām ebhyaḥ param avyayam

[Bg. 7.13]

Mohitam. Because we are influenced by the three qualities, therefore we are illusioned. We think, "Kṛṣṇa and myself, on the same level." But Kṛṣṇa here says, "No. I am not there. Although these energies are coming through Me or being emanated from Me, still, I am not influenced by them." That is Kṛṣṇa's position.

We should not, therefore, accept Kṛṣṇa as ordinary man. If you take that, then Kṛṣṇa says that mūḍha. Avajānanti māṁ mūḍhāḥ [Bg. 9.11]. Then you become foolish person.

daivī hy eṣā guṇamayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

[Bg. 7.14]

These are the three influences of māyā: sattva-guṇa, rajo-guṇa, tamo-guṇa. Everyone is entangled with the influence of the sattva-guṇa, tamo-guṇa, rajo-guṇa. But Kṛṣṇa says that "If anyone surrenders unto Me, or if anyone becomes a Kṛṣṇa conscious person, a devotee, he can surmount this unsurmountable influence of the three guṇas." That is the state That is the position of the devotees. They are not under the control of māyā. They are controlled directly of the Supreme Personality of Godhead. Therefore they have no fear. The Kṛṣṇa says, "Anyone who surrenders unto Me, I take charge of him." He says, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi [Bg. 18.66]. Even if his past life was sinful, still, because Kṛṣṇa takes charge of such devotee, immediately he becomes freed from all contamination. And the guidance is there by Kṛṣṇa. Therefore He says… Here it is stated clearly. Kṛṣṇa says that "Everyone is entangled by the three modes of material nature, but anyone who has surrendered unto Me, he is free from this influence."

Now, the next question is, if… Everyone is trying to become freed from the contamination of material nature, mukti. That is called mukti. Great sages, great saintly persons, simply to get out of the clutches of this material nature, they undertake severe penances and austerity. Then, if it is so simple that simply by surrendering unto the lotus feet of Kṛṣṇa one becomes immediately liberated from the clutches of māyā, why, then, people do not take to this process? This question may be raised. They do not believe. They say, "Oh, this is too much. Simply by…" They say, "Sophistry." Simply by surrendering unto Kṛṣṇa one becomes a liberated soul. They do not believe. And who does not believe? That is also stated by Kṛṣṇa Himself. He says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Kṛṣṇa says… Once, in a previous verse, He said, mām eva ye prapadyante māyām etāṁ taranti te: [Bg. 7.14] "Anyone who surrenders unto Me, immediately he becomes free from the clutches of māyā." The next paragraph He says, "Unfortunately, those who are miscreants, they do not do it." Na māṁ duṣkṛtino mūḍhāḥ.

So duṣkṛtina. Those who are always engaged in sinful activities, they are called duṣkṛtina. And mūḍhāḥ, they have been described by learned scholars as the karmīs, mūḍhāḥ. Mūḍha, the exact meaning of mūḍha is an ass. So the karmīs, the fruitive workers, they work very hard for sense gratification. But a similar mūḍha is an ass. A similar mūḍha means the ass is generally engaged in service by the washerman. The washerman loads the ass with tons of cloth, and whole day he works for the washerman, carrying tons of cloth. But at the end of the day he is offered a morsel of grass, and he is satisfied. And by eating that grass, when he is sexually impulse, he goes to the she-ass, and the she-ass kicks on his face. And still, he runs after the she-ass. The karmīs, they are also like that. Therefore they have been called as mūḍhas. They are working whole day very hard, but they are eating sometimes two cāpāṭis. That's all. Earning one crore of rupees per day, but eating two cāpāṭis only. Therefore they are mūḍhas. He has no sense that "Only for two cāpāṭis I am working so hard. And for sex life I have to bear so much expenses at the order of my wife." These are facts. We should not be sorry. Because Kṛṣṇa says. When we, I mean to say, deliberately discuss on śāstras, there is no question of compromising. We must face the bare facts.

So those who are simply satisfied in this way, the whole day… divā cārthehayā rājan kuṭumba-bharaṇena vā. Nidrayā hriyate naktaṁ vyavāyena ca vā vayaḥ [SB 2.1.3]. At night, simply by sleeping or by sex life, and during daytime simply for money or kuṭumba-bharaṇa, or maintaining the family-this is the karmīs' life, and they are described in the Bhagavad-gītā, that such persons are mūḍha. They cannot understand how they can be liberated. They re simply working for nothing. There is Narottama dāsa Ṭhākura sings very nice song, hari hari biphale janama goṅāinu: "My dear Lord, Hari, I have simply spoiled my life." Hari hari biphale, janama goṅāinu. Manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā: "I got very nice body, just fit for worshiping Rādhā and Kṛṣṇa." Manuṣya-janama pāiyā, rādhā-kṛṣṇa…, jāniyā śuniyā biṣa khāinu: "Knowingly I have drunk poison." Jāniyā śuniyā biṣa khāinu. This is the life of mūḍha. One should be conscious that "I have got this opportunity of human life. I must be, in this life, simply Kṛṣṇa conscious. I shall simply think of Kṛṣṇa." Satataṁ cintayanto mām [Bg. 9.14]. Always cintaya. Satataṁ cintayanto mām, kīrtayanto mām. Always. Teṣām… That verse in the Sixth Chapter,

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

So this is the business of human life, always think of Kṛṣṇa. But the mūḍhas, as it is stated here, duṣkṛtina, miscreants… The kṛti, this word kṛti means meritorious. There is exact counterword-you'll find in the next stanza-sukṛtina. And here it is called duṣkṛtina. So kṛti means merit. Nowadays people are supposed to be… Not nowadays. All the days there are certain classes of men who are called meritorious, intelligent. So kṛtina. But there are duṣkṛtina and sukṛtina. Those who are using their merit for Kṛṣṇa consciousness, they are sukṛtina. And those who are using their merit for nothing, uselessly, for sense gratification, they are called duṣkṛtina. Both of them are using merit. It is not that a sinful man, a rogue, a thief, a dacoit, has no merit. He has got good merit, but he's utilizing for different purpose. Therefore they are called duṣkṛtina. Merit should have been… Just like we have got human merit, better than the animal merit.

So this merit is being misused to improve the process of eating, sleeping, mating, and defending. If you improve this process of this eating, sleeping, that does not make you very advanced in civilization. The animal is also eating. Whatever, according to the nature, they are destined to eat, they are eating. Similarly, we are also eating, but we are not eating according to the, I mean to say, indication of nature. Take, for example, our teeth and animal teeth. There is difference. Our teeth… This is scientific. Our teeth is meant for eating vegetables and fruits. It is so made. If you eat continually vegetables and fruits, you'll not be attacked with pyorrhea. But if you eat meat-your teeth is not meant for eating meat-you'll very soon be attacked with pyorrhea because breaking the laws of nature. This is one example. Similarly, in our eating, sleeping, mating and defending we are using so many wrong things. Just like formerly there was also fight. That fight was being conducted with arrows and bows. So if you want to kill your enemy, you'll kill your enemy, not others. Other innocent people will not be killed. But nowadays, for defending, we are using atom bomb. So many thousands of innocent men are being killed. So therefore to manufacture or to invent such weapons, lethal weapons, is requiring very good merit, but duṣkṛtina, for committing sinful activities. Even war, there is dharma. That can be also dharmāviruddha. Just like Arjuna fought. He fought dharmāviruddha, under the guidance of Kṛṣṇa. That is not ordinary fighting. That fighting is Kṛṣṇa, because he was fighting under the guidance of Kṛṣṇa. Personally he refused to fight, but when he understood that Kṛṣṇa wanted that fighting, under His guidance he fought. That fighting is Kṛṣṇa.

So similarly, there are actions, different actions. Some of them are duṣkārya and some of them are sukārya. Sukārya means when you act such action under the guidance of Kṛṣṇa. That is nice. And when you act under your whims, then that is miscreant. So miscreant and they act like human beings, mūḍha and narādhama. Narādhama means… Nara means human beings, and adhama means the lowest. Just like we accept some caṇḍāla as narādhama. Or… There are many low-grade people, but actually, a caṇḍāla is not a low-grade man. The man who does not take to Kṛṣṇa consciousness, he is supposed to be narādhama because he has got the chance. An animal hasn't got the chance to become Kṛṣṇa conscious. I cannot call animal, cats and dogs, in this meeting. That is impossible, because they have no chance. But we can call, we can hold a meeting amongst the human beings for discussing Kṛṣṇa because they have got the special power to understand. This special power to understand Kṛṣṇa, if it is misused for other purposes, he is narādhama. He got the chance of human being, but he has become degraded on account of his unwillingness to take Kṛṣṇa consciousness.

So such persons, duṣkṛtina, always engaged in mischievous activities, always engaged to work hard like an ass and does not take the advantage of human being, they are called duṣkṛtina, mūḍha, narādhama. Then one may say, "All right, these people are lowest of the mankind or like an ass or miscreant, but there are many, many educated persons, highly elevated in discussing philosophy. Why they do not take to Kṛṣṇa consciousness? Why they say that "God is nirākāra. There is no God. I am God. You are God"? Why do they say? Why do they not take to Kṛṣṇa consciousness? This question may be raised also. "They are not fools. They are very highly learned. They have undergone tapasya, sannyāsī. Why do they not take shelter of Kṛṣṇa?" Kṛṣṇa is answering to that question, māyayāpahṛta-jñānāḥ [Bg. 7.15]. Yes, they are advanced in knowledge undoubtedly, but because they are āsuraṁ bhāvam āśritāḥ… Āsuraṁ bhāvam means atheistic principle: "There is no God. I am God." This is called atheistic or āsura. Just like Rāvaṇa. He was very much materially advanced. He was very good scholar in Vedic literature. He was son of a brāhmaṇa also, very powerful. But he did not believe in Rāma, God. That was his only fault. Therefore he is described as asura, rākṣasa. Similarly, Kaṁsa, Hiraṇyakaśipu. So anyone, however materially he may be advanced in education or knowledge, may be Ph.D. or D.H.C. or something like that, if he does not believe in God, he is to be supposed that māyā has taken away his real knowledge. In spite of his education, he is fool number one. Māyayāpahṛta-jñānāḥ.

Why such things take place, that a learned man becomes foolish without understanding Kṛṣṇa? Because āsuraṁ bhāvam, because he has accepted the atheistic principle, "There is no Kṛṣṇa. There is no God." Only for this reason, in spite of educational qualification, he cannot understand Kṛṣṇa. And because he cannot understand Kṛṣṇa, therefore he cannot take to devotional service. These are the descriptions. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. But there are certain jñānīs who are actually sincere to know the Absolute Truth. Such persons, even they may be misled in one life or two lives, three lives, but at the end they come to the conclusion that Kṛṣṇa is everything. Vāsudevaḥ sarvam iti. Bahūnāṁ janmanām ante jñānavān [Bg. 7.19]. Here it is said that māyayāpahṛta-jñānāḥ. So long there is influence of māyā, he is lost of real knowledge. But in spite of that, if he makes progress in understanding the Absolute Truth, then, after many births, not in one birth-bahūnāṁ janmanām ante [Bg. 7.19]-when he comes to the actual point of knowledge, that Kṛṣṇa is everything, vāsudevaḥ sarvam iti, prapadyante [Bg. 7.19], he surrenders. That means to surrender unto Kṛṣṇa is the ultimate goal of all knowledge, all activities, all tapasya, all yoga. If one does not reach that point, then he is simply wasting his time and energy.

Thank you very much. Hare Kṛṣṇa. (end)

661007BG.NY

Bhagavad-gītā 7.11-16

New York, October 7, 1966

Prabhupāda:

balaṁ balavatāṁ cāhaṁ

kāma-rāga-vivarjitam

dharmāviruddho bhūteṣu

kāmo 'smi bharatarṣabha

Now, this particular verse we were discussing last day, that lust or sex desire on the principles of religiosity is Kṛṣṇa. This point we have discussed very elaborately, you may remember, that so far necessities of this body are concerned, that is allowed, but in a regulated form.

The necessities of this body are four: we must eat something; we must have rest, sleep for some time; we must defend ourself from the attack of enemies; and we must have the facility for sex life also. These things are necessary for keeping up this body. But one who is going to liberate himself from this material entanglement, he cannot use this excessively. There must be regulated. Just like a diseased person, he is put under regulation. He is also given to eat something. Although eating is not very good for a diseased person, still, he is allowed to eat something, some barley water, some fruit juice, some light food, so that… Starvation is also not good, so he is allowed, but he cannot be allowed foodstuff according to the patient's desire. The foodstuff is allowed to him according to the direction of the physician.

So if we want to be conversant, well-equipped with Kṛṣṇa consciousness, then we have to regulate our life. That regulation, that regulation is given in various scriptures, and here also Lord Kṛṣṇa says. He is describing Himself, how you can remember Him in every circumstances of your life. So similarly, sex life is also a necessity, a necessity for our life. Therefore Kṛṣṇa says, "Yes, I am also in sex life, provided it is," I mean to say, "carried according to the scriptural injunction." What is that scriptural injunction? That one must get himself married; otherwise, sex life is not allowed. It is considered sinful. Married life sex life is allowed.

Kṛṣṇa said that dharma-aviruddhaḥ. Aviruddhaḥ means not against religious principles. The religious principle is putrārthe kriyate bhāryā putra-piṇḍa-prayojanam. According to Vedic literature, one should marry just to have a child, putra. Putra means son. The derivative meaning of putra is pun-nāmno narakād yasmāt trāyate iti putraḥ. For our sinful reaction we have to visit some hell which is known as pun. So it is prescribed in the Hindu scripture that the child, when the father dies, the boy has to perform several ceremonies which is called śrāddha ceremony, so that if the father for his sinful acts is in trouble in his next life, this ceremony will protect him. These are some of the thoughts. And they are true. So putra means pun-nāmno narakād yasmāt trāyate iti putraḥ: "One who delivers the father from the hell which is known as pun, he is called putra." So therefore how can I have putra without wife? If one wants a son without wife, that is not possible. Therefore the scriptural injunction is that according to the Vedic rules you get yourself married and have good sons to protect your family and to protect yourself. This is called religious sex life. So this religious sex life, Kṛṣṇa recommends. And He says that "Sex life in religiosity is…, I am. I am present there. I am present there."

And next He says,

ye caiva sāttvikā bhāvā

rājasās tāmasāś ca ye

matta eveti tān viddhi

na tv ahaṁ teṣu te mayi

I think we have discussed all this. Now, tribhir guṇamayair bhāvair ebhiḥ sarvam idaṁ jagat. We are discussing about the three modes of material nature. Now, the Lord says that the whole world is captivated by the three modes of material nature. And mohitam, and bewildered by the actions and reaction of these three modes of material nature, one has forgotten his eternal relationship with God, or Kṛṣṇa. We have got eternal relationship with God because we are sons of God. How the relation can be broken? Suppose you have got son. Now, he is not obedient to you. That is all right. He has gone out of home. He does not like you. But the relation cannot be broken. When he will be asked, "What is your father's name?" he has to name your…, that "I am son of such and such gentleman." That relation cannot be broken. Similarly, we are all sons of God, Kṛṣṇa.

So our relationship is eternal, but we have forgotten. Just you understand, God is all-powerful, all-famous, He possesses all wealth, He possesses all beauty, He possesses all knowledge and He possesses all renunciation. So we are sons of such a great personality. We have forgotten. Just as a rich man's son forgets his father and becomes mad and lying on the street and begging-oḥ, that is due to his forgetfulness. If somebody gives him information that "Why you are suffering in this way? You have got your father's riches. You go home and enjoy your father's property. Your father is very much anxious to have you. Why you are rotting in this condition?" And if he comes to his senses that "Oh, I have suffered so much. Now I shall go back to my father and enjoy life…"

This is our condition. We are under threefold miseries here in this material world. Always we are suffering by these threefold miseries: adhyātmika, adhibhautika, and adhidaivika, threefold miseries. Some miseries are pertaining to this body and mind. Just like one of our students-all of a sudden, he has got some aches and he has to undergo surgical operation. So this is going on. Something misery are due to the body, something miserable due to the mind, something miserable due to the nature. All of a sudden, it becomes very cold. All of a sudden, it becomes very hot, warm. Nature. All of a sudden, there is great snowfall. All of sudden, there is earthquake. So many miseries, due to nature, due to body, due to mind, and due to other living entities. Oh, somebody attacks me with dagger. A tiger attacks me with his jaws. So many difficulties, miseries in every step. Padaṁ padaṁ yad vipadāṁ na teṣām [SB 10.14.58]. So we should remember this. But due to the illusion, being covered by the illusion, we don't take account of these miseries. But we must remember that we are always in miseries. An intelligent person who is developed in consciousness, he inquires, "Why I am in miseries? I do not want miseries. Why I am in miseries?" When this question arises, then there is chance of becoming Kṛṣṇa conscious. You will find how one becomes, comes to Kṛṣṇa consciousness. You will find, later verses. Catur-vidhā bhajante māṁ sukṛtino 'rjuna.

So bewildered by this interaction of these three modes of nature, we have forgotten our eternal relationship with God. And Kṛṣṇa consciousness means that we have to revive. Just like a psychiatrist, they by some lectures revive his consciousness. So we are, more or less, not the person who is going to the psychiatrist, but every one of us more or less mad, bewildered by this material nature. So we have to cure our madness and become situated in Kṛṣṇa consciousness. That is the whole problem. Mohitaṁ nābhijānāti mām ebhyaḥ param avyayam [Bg. 7.13]. Param avyayam. Avyayam means which has no end, which never, I mean to say, annihilates. That is called avyayam, eternal, never can be killed. So we are also avyayam. We have discussed all these points in the very beginning of Bhagavad-gītā, that we are living entities, we have no birth, no death. The birth and death is concerned with this body, but we are sons also of the supreme eternal, param avyayam. So we are also avyayam. The sons of gold is also gold. But we are in this miserable condition. Why? Because we are bewildered by these material three modes of nature.

daivī hy eṣā guṇamayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

[Bg. 7.14]

This madness, this hallucination, this illusion of this material world, is very difficult to overcome. It is very difficult. But Lord Kṛṣṇa says, mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. If anyone voluntarily, or understanding his miserable life, if he surrenders unto Kṛṣṇa, "My dear Kṛṣṇa, I forgot You for so many lives. Now I understand that You are my father, You are my protector. I surrender unto You." Just like a lost child goes to the father, "My dear father, it was my misunderstanding that I went away from your protection, but I have suffered. Now I come to you." The father embraces, "My dear boy, you come on. I was so much anxious for you all the days. Oh, it is happy that you have come back." The father is so kind. So we are in the same position. As soon as we surrender ourself to the Supreme Lord… That is not very difficult. A son's surrender to the father, is it very difficult job? Do you think is it very difficult job? A son is surrendering to his father. It is quite natural. There is no insult. Father is always superior. So if I touch the feet of my father, if I bow down before my father, it is glory. It is glorious for me. There is no insult. There is no difficulty. Why should we not surrender unto Kṛṣṇa?

So this is the process. Mām eva ye prapadyante. "All these bewildered living entities, when they surrender unto Me," māyām etāṁ taranti te [Bg. 7.14], "he has no more any miseries of life." He becomes at once under the protection of the father. You will find in the end of Bhagavad-gītā, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ [Bg. 18.66]. When the father… When the child comes on the breast of his mother, the mother protects. If there is any danger, the mother is prepared to give her life first, then the child's life. Similarly, when we are under the protection of God, then there is no fear. We becomes fearless under the protection of God. The child… Small children, they have got this faith in the father and the mother. So we should take shelter of Kṛṣṇa-mām eva ye prapadyante. "Anyone who takes shelter unto Me, he is out of this danger at once." At once. So why not do this? Is it very difficult job? No. Then why the person do not take shelter? If it is so easy thing, a certain child is going to surrender unto the care of his father, it is so simple thing. Why people do not do this? Why? Because people are, I mean to say, challenging even the existence of God.

Now the Godless civilization: "Oh, nature is everything. Science is everything. God is nothing." Their advancement of this material knowledge means they are getting more and more mad. Their madness is increasing. Instead of being cured, their disease is being increased. This is the material civilization. "Don't care for God." All right, don't care. Then you care for this material nature. She will give you good kicks. She is engaged for kicking you always, twenty-four hours, threefold miseries. Mind that. But we are so much, I mean to say, accustomed to this kicking that we don't… We think, "It is all right. You go on kicking. My dear material nature, thank you very much for your kicking." You see?

So we have become so fools, and we are very much proud of our education. Can you conquer material nature? Who has conquered? The material nature is always inflicting upon us threefold of miseries. That's all right. Again the four things, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam: [Bg. 13.9] the birth, the miseries of birth; the miseries of death; the miseries of old age; and miseries of diseases-can you solve? No. Then what advancement of knowledge you have got? The death is there. The old age is there. The disease is there. Then what advancement you have made? You are so proud. This is called māyā. He is in the same stage, miserable stage, but he is thinking that "I am advanced in knowledge. I am advanced in knowledge." This false pride. You see?

So the simple thing is that father has to surrender, er, the son has to surrender to the father. Simple thing. And the father, what kind of father? He is not ordinary father. He is Bhagavān. Bhagavān means possessing full power, full strength, full wealth, full knowledge. He's not ordinary father. He is not like material father, a poor father without any knowledge. But here is the father who is full of knowledge, full of opulence, and we have to surrender to such father. Don't you think yourself to be lucky to go to such a father and enjoy His property? Why you are so fools? This foolishness, why they are so much fools, that is described in the next verse.

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

These are the good qualifications of the fools. What is that? Duṣkṛtina. Duṣkṛtina means always doing against the scriptural or religious injunction. Always, continuously. Our business is now to break the rules of scriptures. That's all. That has become our business, duṣkṛtina, always. Duṣkṛtina, sukṛtina, means a pious worker and impious worker. Just a man, lawful; and law, outlaw. Who is outlaw, and who is lawful? One who obeys the state laws, he is called lawful citizen. And one who does not obey the state laws, who is put into the prison house, he is called outlaws. So these duṣkṛtina and sukṛtina, who is pious and who is impious, there must be some standard rules. The pious is he who follows the scriptural injunction, and impious is he who does not follow. Every civilized nation, every civilized man has got his scripture. May he be a Christian, may be a Hindu, may be a Muhammadan or may be a Buddhist. It doesn't matter. But everyone has got his authority, book of authority, scripture. So one who does not follow the scriptural injunction, he is outlaw. He is punishable. Duṣkṛtina. And mūḍha. Mūḍha means fool number one. These people do not go to God. These qualified peoples-duṣkṛtina, means impious; mūḍha, fool number one; and narādhama, and lowest of the human kind; and māyayāpahṛta-jñāna, and bewildered of his knowledge; and āsuraṁ bhāvam āśritaḥ, and atheistic mentality. These people. One who has developed…

Now, the simple thing is to surrender unto the father. Anyone can do it. There is no difficulty, there is no insult, and it is all prospective. Everything is good. But still, people do not do it. Why? These are the qualifications. What are the qualifications? That he is impious, he is fool number one, he is lowest of the mankind, his knowledge has been plundered by illusion, and he is atheistic. Anyone who is qualified all by these qualifications, he cannot surrender to his father. He is still to be punished by the agent of father, the material nature. He is still to be slapped and caned very good and kicked. He has to suffer. Just like the father chastises the unruly boy, so the father, Kṛṣṇa or God, has employed this material nature, nurse. She is nursing also. She is giving us very nice foodstuff, at the same time giving good slap. Both things are going on. Because we are all rich man's sons. We are not poor man's son, poor man's son. No. So we are getting all supply of food. That is all right. God is kind. Even we are rebelled, even we do not surrender unto Him, still, He is so kind. He is sending us grains, He is sending us fruits, so many things. And duṣkṛtina, instead of so many things for foodstuff, he is still doing impious acts for his eating, which is not sanctioned. So these things are going on.

So these kinds of people who are fool number one, impious, lowest of the mankind, and whose knowledge has been exploited by this illusory energy and who is atheistic, these people, they do not go to God. Now why mūḍha? Mūḍha means fool number one. Just like I explained that he is being kicked in every step; still, he is thinking that "Oh, I am very intelligent." This is a sign of fool number one. And narādhama, why narādhama, lowest of the mankind? Oh, because this human form of life is meant for recognizing our relationship with Kṛṣṇa, or God. This is an opportunity. In the life of cat or dog, oh, they cannot come here to understand what is spoken in the Bhagavad-gītā. Even they come, they cannot understand. First of all they will not come. But human being, it is made for human being. So if human being does not take advantage of this knowledge, any knowledge that will help him to rewake his forgotten relationship with the supreme father… That is called knowledge. So here is the book, the Supreme Personality of Godhead personally speaking. So if we do not take advantage of this knowledge, simply like cats and dogs we eat, sleep, and have sexual intercourse with the opposite sex, and die without taking advantage of the higher consciousness, developed consciousness, which have been given to us by the grace of Lord through the material energy… We have got intelligence, but if we misuse this intelligence, do not take advantage, then are we not the lowest of the mankind?

So lowest of the mankind, who does not take full advantage of this human form of life, he's the lowest of mankind. He should not have given this form of human life and developed consciousness, because he is misusing it. But Lord is so kind, gives us chance, gives us chance. The material nature, although it is very powerful, and it is punishing, but here is a chance by the will of God: "All right, let these living entities, who are suffering under different covers of this material body in 8,400,000 species of life, now here he has got a chance, the human form of life after many evolutionary process, many, many thousands and millions. Here is a chance." If you do not understand that "Here is a chance to get me free out of this entanglement," if you don't take the chance, are you not the lowest of the mankind?

So the lowest of the mankind, the fool, the impious. Now, you can say, "Oh, they are all degree holders at the university, M.A., Ph.D., B.A.C., and you are calling him the fool?" Yes, still. "Why?" Māyayāpahṛta-jñānaḥ: [Bg. 7.15] by the illusory energy of the Lord, all their knowledge has been taken away. Why? Because the knowledge is meant for to understand what is, "What I am? What is this nature? What is God? Why I am suffering? Is there any remedy?" These are knowledge. And the knowledge to manufacture a motorcar, to manufacture a radio, a television, and something for sense enjoyment, this is not knowledge. This is the plundered knowledge. The knowledge was given to understand the problems of life, but it is being misused in manufacturing something which will satisfy my senses. That's all. That is not knowledge. They are thinking that this is knowledge. What is their knowledge? Do you think when there was no motorcar people could not go from one place to another? All right, some facility. That's all. But that is also becoming a problem. When everyone will have a motorcar, there will be no place to drive motorcar. You see?

So this is the māyā. This is called māyā. You are creating facilities, but it is being created for your future nonfacilities. You have got experience. When there was strike in your New York City, so for crossing one mile, one had to spend four hours. But if you could go on foot, within ten minutes you could cross that space. So these are the facilities. We are thinking that we are enjoying facilities, but actually they are not facilities. So instead of wasting our energy for so-called facilities, we should apply our energy: "What I am? Why I am suffering? I do not like to suffer. Why suffering is imposed upon me?" This is called knowledge. But by the illusory energy of māyā, the so-called knowledge, our real knowledge has been taken away, and some foolish knowledge has been imposed upon us that we are thinking, "Oh, we are advancing. Advancement of knowledge." By advancement of knowledge, we have manufactured atom bomb so that killing process can be accelerated. People are dying, and that dying process is accelerated, and we are proud. Advancement of knowledge. Oh, manufacture something which will stop death; then you will have advancement of knowledge. Killing is there. What advancement? Killing is there and you are facilitating, you are making more killing at one drop. This is not knowledge. This is called māyayāpahṛta-jñāna, "the knowledge taken by the illusory energy."

Māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ. And atheistic, atheistic, challenging against the supreme authority, challenging the father. Now, without father, I could not see the light of this world. Then what is the use of challenging my father, janmādy asya yataḥ [SB 1.1.1], who is the supreme father, from whom everything has born? So how, what is this challenge? The āsuraṁ bhāvam. There are two classes of men. In the Vedic scripture we find there are two classes of men. Dvau bhūta-sargau loke 'smin daiva āsura eva ca [Bg. 16.6]. Daiva. Viṣṇu-bhakto bhaved daiva āsuras tad-viparyayaḥ. There are two kinds of men. One is called the gods, demigods, and the other is called the demons. And who is demon and who is god? Viṣṇu-bhakto bhaved daivaḥ. One who is devotee of the Supreme Lord, he is called demigod. He also becomes god. And one who defies the authority of the Supreme Lord, he is called demon. So the demon and the gods are always there. Some are… But number of gods are very small, but there are. So here, āsuraṁ bhāvam āśritaḥ, one who has acquired that demoniac quality, challenging the authority of the Supreme Lord, they are asura, asura. Asura means demons. So the demons and the fools and the lowest of the mankind and whose knowledge has been plundered by the illusory energy and who is impious, oh, they cannot go to God. It is impossible. They are not allowed. But they can be, provided they agree. God is always kind to accept anybody, but these people, they cannot have due to their… They will have to suffer these threefold miseries for many more days. Then when they come to the senses, then they can come.

So against these four classes of men, there are another four classes of men who take to the shelter of God, beginning, beginning. And what they are?

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

[Bg. 7.16]

Lord Kṛṣṇa says that "Four kinds of men who are pious, they come to Me." And who are they? Ārta. Ārta plus pious. Ārta means distressed, at the same time pious. A man distressed does not mean he is impious. He may be pious. A pious man, he may be in distress because this material world is meant for distress. So it is meant for pious or impious, both. Just like when there is winter, winter season, everyone suffers. It does not care for the pious, impious, rich or poor. Similarly, this place is full of miseries. So the pious, he thinks of God in his miserable condition, but the impious, he cannot think. Just like if somebody is distressed and he goes to the church and prays, "My Lord, I am distressed. Please help me," oh, he is good man. He is good man. Although he is praying for some necessities, but still, he is good man than the man who does not go at all to the church because he does not believe. So here his faith, faith in God, therefore he is accepted. Ārto arthārthī. Arthārthī, a poor man. He goes to the church and temple and prays to the God, "My dear Lord, I am very poor man. Give me some money so that I may be happy." Oh, he is good man. He is good man.

So now these two class and another class, jijñāsu. Jijñāsu means inquisitive. Just like an intelligent boy is very much inquisitive to understand. He asks always his parents, "Oh, mommy, what is this? What is this? What is this?" So mother explains. Similarly, one who is intelligent… These boys, these children who inquire, they are very intelligent boys. They will come out very intelligent in future. These are the signs of intelligence, the inquiring boy. So similarly, there are persons who are very inquisitive. They are studying. Just like the scientists, they are making research. Similarly, when one makes research what is God, what is God… Now, scientifically, with great intellect, one tries to understand what is God, oh, he is also good. He is also good. He is making proper research. Yes. Then the distressed and the person in want and the inquisitive and jñānī. Jñānī means who has understood his spiritual constitutional position. He is called jñānī, man in knowledge. He also inquires, he also becomes, he also goes to God. Maybe personal, impersonal conception, but he is trying to take shelter of the ultimate truth, Absolute Truth.

So these four classes of men, they are called sukṛtina, they are called pious because they are after God. And those four classes of men, they are impious, they are fools, they are lowest of the mankind, and their knowledge is plundered, and they are demons-they cannot take shelter. So these two classes of distinction are always there. Not only now, from time immemorial, so long the history of this creation is there, material world, there have been so many atheists and so many… But in the ancient days their number were very small. Now they have increased. So these two classes of men are always there. So it is better that we should, even we have been in a different way… This Kṛṣṇa consciousness is open for everyone, and we can take advantage of it, and that is… Will you read that prospectus? Where is that prospectus? Yes. [break] It is not Supreme Truth. It becomes a category. (end)

690908BG.HAM

Bhagavad-gītā 7.14

Hamburg, September 8, 1969

Prabhupāda: …Vedic civilization, unless one is inquisitive for the solution of the problems, he is not on the human being standard. Because there are so many problems. The animals cannot inquire, but a man can inquire. So unless one comes to this point, to inquire how these problems can be solved, he's not developed to human consciousness. He's still in the animal consciousness. Actually, the problem is that… What is this human civilization, advanced civilization? They are trying to solve problems. One problem is presented, and they try to solve it. Just like at the present moment they have manufactured atomic bomb, and all the nations are anxious to keep peace, and they have started that United Nations organization to solve the problem. Although they are unable, but they are trying. So advancement of civilization means by nature some problem is offered, and they are trying to solve it. Anything you take, it is an attempt for trying to solve the problem. Just like in your country there is subway. What is that subway? Because on the surface there is a lot of traffic, to solve this problem they want to go underground. And in this way somebody thinks, "Oh, Western countries have advanced than the Eastern countries. They have made some solution." But after that, there is another problem. So problem after problem.

So what is the ultimate problem? The ultimate problem is we do not want to suffer. That's all. We want comfortable, peaceful life. This is the ultimate problem. Is it not? Just think over. That is… In Sanskrit language it is called ātyantika-duḥkha-nivṛttiḥ. Ātyantika-duḥkha-nivṛttiḥ, to solve the problems of miseries. We don't want any kind of misery. We don't want to suffer. We want very peaceful and joyful life. That is… But that is not being possible within this material world. That is the problem. The living entity is, by nature, he wants joyful life… Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Abhyāsāt means by natural tendency he wants joyful life. But… There is a song, Bengali song. A poet writes, sukhera lāgiyā ei ghara bandhila anale puriya gelā:(?) "I constructed my home to live very peacefully and comfortably. All of a sudden, there was set fire and everything vanquished." Just like in America you have got experience that Mr. Kennedy, he became president after long struggle. He had very nice wife, children, honor, prestige, everything. And somebody was saying, telling me yesterday, that people took him as a very happy man. Within a second, all finished. He was driving, he was in procession, people were honoring him, and within a second-finished.

So everyone is trying to be very happy, comfortable, but it is being finished within a second. Is it not a fact? Huh? Is there any disagreement on this point? That is the problem. Everyone is trying to solve this problem in his own way. They are manufacturing different ways only, but the problem is not solved. The problem is there. Here in America, whenever I meet some gentleman in the street and he understands that I am coming from India, he says, "Oh, India is very poverty-stricken." You see. So… As if there is no problem in America. There is one problem, food scarcity. But I told him that "You have got also many problems. You are not problem-free." So there is… Suppose you have got some pain here. Sometimes we think that "If pain would have been here, then it would have been nice. Here it is very painful." So pain, here or there, it is pain. You see.

So either you have got problem of food grain or problem of hippies, but the problem is there. A different feature only. Therefore one should be very much careful to know how to solve the problems. Actually, we are trying. We are trying to advance in education, in scientific knowledge. In so many things we are trying. The material nature is offering problems after problem. That is the nature's business. You solve one problem, and she'll present another problem. First of all, one, somebody thought, "If there is airplane, then it will be very nice to travel in the space." But now the problem is that by airplane, if there is enmity, another country can face my country without any fight. So another problem. (laughs) Now they have to go underground. I was reading in the World Almanac that next hundred years people will live underground. You have read that? That World Almanac?

Śivānanda: This is taking place in Montreal.

Prabhupāda: Just see. They will come on the surface just to breathe little freely. Otherwise, they will have to live within underground. So another problem is coming. (chuckles) But intelligent persons should think of how this ultimate problem can be solved.

So what will be the answer? How ultimate problem can be solved? The problem is there, you agree everyone? Or you have disagreement, there is no problem. You think there is no problem? Eh? Problem there is, you think? So how to solve it? They have tried their utmost. It is not solved. Then what is the solution? That solution is there in the Bhagavad-gītā in the Seventh Chapter. Where is Bhagavad-gītā? Is there? No Bhagavad-gītā here?

Devotee (1): I have one in my case.

Prabhupāda: Hare Kṛṣṇa. Give me my spectacle. Behind that, there is small book. Just up, here. [break] …seven. Give me that. Hayagrīva, you can come here. Sit down here. Seventh Chapter, fourteenth verse.

Hayagrīva: "This divine energy of Mine, consisting of the three modes of material…"

Prabhupāda: Fourteen? That is fourteen?

Hayagrīva: 7.14?

Prabhupāda: Seventh Chapter, fourteenth verse.

Hayagrīva: Fourteenth verse. "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it."

Prabhupāda: This is the solution. This material nature… What is that? Read it again.

Hayagrīva: "This divine energy… This divine energy of Mine…"

Prabhupāda: Yes. This material nature is another energy of Kṛṣṇa, or God. So the energy is very strong. It is very difficult to surpass the problems put forward by the material energy. What is the exact language?

Hayagrīva: "This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome."

Prabhupāda: "Is difficult to overcome." There are three modes of material nature: goodness, passion, and ignorance. But they are very difficult to overcome. And now, what is the solution?

Hayagrīva: "But those who have surrendered unto Me can easily cross beyond it."

Prabhupāda: Yes. The solution is we have to surrender unto the Supreme. Just like if you are arrested by the police, then it is very difficult to get out of their clutches. But if you are a good citizen, surrendered soul to the state, there is no problem. The police has nothing to do with you. Is it very difficult to understand? The problems are there and the problems are under the management of this material nature. So it is not possible to overcome the stringent laws of material nature, exactly like if you are once arrested by the police department, it is not very easy to come out. So mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. So if you want to get out of these clutches of material nature, which is putting forward problems after problem, then you have to become a surrendered soul or Kṛṣṇa conscious. Otherwise, material nature is so strong, you think, "Now this problem is solved," but actually that is not solved. You create another problem. [break] …there any other method for solving the problems? Anyone can suggest?

The ultimate problem is, of course, death. Nobody wants to die. Even one is very old man, older than me, and his body is not working, he's invalid, he cannot walk even, lying on the bed-still, he wants to live. If some suffering old man, who has so many diseases, invalid person, if you say, "My dear father, grandfather, you are so much suffering. Let me shoot you." "Oh, no, no, no. Don't shoot me." He doesn't want to die. So death is a problem. Nobody wants to die, but death comes and captures him, just like President Kennedy, within a second: (snaps his finger) "Leave this position." Forced. Submit. "Yes. What can I do?" No scientific advancement of knowledge. Of course, this is also another science, Kṛṣṇa science. But we understand scientific knowledge, this material scientists, material science. They are also trying. The Russians sometimes say that "Time will come when science will solve the problems of death. Nobody will die." Let them think like that, but it is not possible.

That is stated in the Bhagavad-gītā, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. One who is actually learned, advanced in knowledge, he should know that these four things, the miseries of taking birth… The misery of taking birth means we have to take, we have to appear… After this body is finished, we have to take another body. How this body is constructed, developed? In the womb of the mother. The father gives the semina with the living entity within, and mother receives it and develops it, body. This is nature's law. So you have to live within the mother, compact, air-tight packed, for ten months, at least. Just imagine if you are packed in a bag and put in a air-tight compartment, locked up, would you like? You'll die within three seconds. But the arrangement is so nice, by nature's law, the intestine, that the mother (child) breathes with the mother's breathing, mother's fooding. Even unconscious, his development of the body goes on. That is nature's arrangement, but you cannot do that. It is by God's grace the child lives. Otherwise, by your so-called scientific calculation, nobody can live in that condition. You just try it. Take any man, pack him, and put him in the air-tight condition. He'll die within three seconds.

So there is suffering during birth. Similarly, there is suffering during death. These are… And the concomitant sufferings always with this body. Similarly there is suffering if you are diseased, and similarly there is suffering when you are old. Just like we are old and some way or other, keeping this body by massaging, by taking some medicine, this way, that way. This body is no longer just like a young man's body. It is suffering body. As soon as you are over fifty years, by nature, so the old age begins. And when you are over seventy years, you are completely old, and you have to suffer the consequences of old age. You may try to keep that old body for… But there is suffering. A young man cannot understand, but one who is old, he can understand, there is suffering. Suffering of old age, suffering of birth, suffering of death, and suffering of disease. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. If you are proud of your advancement of knowledge, that you have solved all the questions, all the problems, in the Bhagavad-gītā Kṛṣṇa says, "Don't think like that. That is your foolishness. These problems are there. What you can do?" That is learning: "Yes. Problems are not solved. The problems are there." That is learning. If you have got some problem, and… Just like the rabbits. The rabbits, when they face one hunter and it understands that "Now my life is in danger," he closes his eyes. He thinks that "The problem is now solved." (laughs) And peacefully he is killed. (laughs) You see? Similarly, the problems are there, but we are closing our eyes: "Oh, there is no problem. We are very happy." That's it. (laughter) So this is called māyā. The problem is not solved, but they are thinking their problem is solved by closing the eyes. That's all.

Now, here is the solution of problem, as Kṛṣṇa says in the fourteenth verse, Seventh Chapter of Bhagavad-gītā: "It is very difficult to surmount the problems offered by the laws of material nature, but one who surrenders unto Me, he overcomes." Therefore we are teaching this Kṛṣṇa consciousness to solve the problems of life. It is not sentiment or fanaticism or any sectarian religion. It is a fact that if you want to solve the problems of life, you have to become Kṛṣṇa conscious. There is no other alternative. Kṛṣṇa-nāma karo bhāi āra saba mithyā. You understand Bengali? It says that "Just chant Hare Kṛṣṇa. Everything is false, all other means of making some… False." Why? Palāibe patha naya ya mache kichu.(?) "You cannot escape. Just death is waiting behind you." So before death overcomes you, you make a solution of the problem. That is intelligence, that "The greatest danger is awaiting me-death." That is sure. "As sure as death." Everyone knows.

Now, how we shall meet death? Like cats and dogs? Then what is the use of this human form of life? The cats and dogs, they have got body. They have also will meet death. And I have got body; I will also meet death. So am I meant for meeting death like cats and dogs? Then what kind of human being I am? No. The śāstra says that labdhvā su-durlabham idaṁ bahu-sambhavānte. After many, many evolution of different kinds of body… You understand the evolutionary theory. It is not exactly like Darwin's theory, but this evolutionary process is there. That is admitted in Vedic literature. From lower grade of animal life to the higher grade of animal life. So this human form of life is to be understood. We have got this human form of life after many, many lower grades of life. Labdhvā su-durlabham. And it's very rare. You count, those who are biologists, you count how many kinds of living entities are there. There are 8,400,000 species of life. Out of that, the human being are very small quantity. Out of 8,400,000, the human species of life are 400,000; compared with other animals, a very small quantity. Out of that, there are uncivilized men, many. They are almost animals. Then there is civilized form of human being, just like we are. Out of them, they do not know… Many, they do not know what is spiritual life. Manuṣyāṇām. That is also stated in the Bhagavad-gītā: manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Out of many thousands of human beings, one is interested to make a solution of the problems. Not everyone. Everyone, they do not know even that what is the problem. Neither they do care for it. They think, "All right, let there be problem. We have got this life, let us enjoy senses." So they are almost animals. But those who are inquisitive how to solve the problem, they are actually accepted as human beings. Others, they are not even human beings. They are almost animals.

So you have got this opportunity. This body should be utilized properly, how to solve the problem. If we simply give ourself in the waves of the cycle of birth and death, of different types of body, that is not very good intelligence. Not intelligence at all. So this human form of life should be utilized how to make a solution of the problem. That is Vedic civilization. They stress more on the solution of the problems, not to create problems. The materialistic way of life means to increase and create problems. That is not perfect human civilization. The perfect human civilization is that you have to sit very calmly, quietly, and philosophically think, "How to solve the problem? Where I shall get the knowledge?" This is human form. The whole Vedic instruction is like that. "Now you utilize this form of life to make a solution. Don't die like cats and dogs." No. And one who tries… The Veda says, etad viditvā yaḥ prayāti sa brāhmaṇaḥ: "One who dies after attempting to make a solution to the problems, he is brāhmaṇa." And one who dies like cats and dogs, he is called kṛpaṇa. Kṛpaṇa means a very less intelligent man.

So we should not die like cats and dogs. We should die like brāhmaṇa. Even in one life a solution is not made, then you get next life opportunity. Just like all these boys who have come to us, it is to be understood that they tried in their last life for making a solution of this problem, but it was not finished. There is another opportunity. These things are stated in the Bhagavad-gītā. So now, this life, you should be determined. Those who are coming to the touch of Kṛṣṇa consciousness and initiated to execute, they should be very determined that "In this life we shall make a solution. No more. No more coming again." That should be our determination. [break] …and go back to home, back to Godhead, where we get eternal, blissful life of knowledge. This is the sum and substance of Kṛṣṇa consciousness movement. [break] …do you think, our Austrian friend? What is your name? Alfred?

Alfred: Alfred.

Devotee: No, no, no. [break]

Prabhupāda: They are also human being. Why not? Let… People are suffering. Let them have this knowledge and be happy. Our proposal is sarve sukhino bhavantu. That is Vedic civilization: "You all be happy." The Vedic civilization is not "Oh, here is very nice, fat.(?) Oh, you have got money. Let me exploit you and bluff you and take your money." That is not Vedic civilization. Vedic civilization is to think, "Oh, let everyone be happy." Sarve sukhino bhavantu: "Everyone be happy." So we are preaching this Kṛṣṇa consciousness cult. It is not a cult. It is an actual, the fact for solving all problems. People should know. And if he is intelligent, he'll accept it. If he's intelligent. Because kṛṣṇa yei bhaje sei baḍa catura. Without being very intelligent, nobody can become Kṛṣṇa conscious. It is not possible. Less intelligent persons cannot do it. It is meant for the first-class intelligent men. (aside:) Ārati? Later on.

English boy (2): Is it possible for one to make it in this life? This one…? Is it possible that one falls down?

Prabhupāda: It is possible in one second, provided you are serious. It is not difficult. Kṛṣṇa-bhakti… Bahūnāṁ janmanām ante jñānavān māṁ prapadyate: [Bg. 7.19] "After many, many births, one, when one is intelligent, wise, fully grown, wise, he surrenders unto Me," Kṛṣṇa says. So if I am intelligent, then I will see that "If that is the goal of life, that after many, many births one has to surrender to Kṛṣṇa, why not myself surrender immediately?" This is intelligence. If this is a fact, that one has to come to this point after cultivating knowledge for many, many births, then why not accept it immediately? Why shall I wait for many, many births if this is a fact?

So that requires little intelligence. It does not require many, many births. It requires little intelligence. Take to this Kṛṣṇa consciousness seriously; your problems are solved. Now, if you don't believe in it, then come to argument, come to philosophy, come to reason. Go on arguing. There are volumes of books. You can be convinced. You can learn it. Every answer is there in the Bhagavad-gītā. You can try to understand it with your reason, with your arguments. It is open. [break] …like Arjuna. Arjuna was taught Bhagavad-gītā, how much time? At most, within half an hour. Because he was very intelligent. This Bhagavad-gītā, the people of the world are reading. Very, very learned scholar, wise men, they are reading. They are trying to understand, giving different interpretation. And there are thousands of edition, commentaries. But Arjuna was intelligent; he understood it within half an hour.

So it requires relative intelligence. Everything… This world is relative. Law of relativity. That is scientific. Professor Einstein's theory? Law of relativity? So it is relatively. One can become immediately Kṛṣṇa conscious within a second, and one cannot become Kṛṣṇa conscious after many, many births. So it is relative. If you have got sufficient intelligence, you can accept it immediately. If there is less intelligence, then it will take time. You cannot say that "It will be possible after so many years." That cannot be said. It is relative. Everything is relative. For a human being, from here to here, one step; and for a small microbe, it is ten miles from here to here, ten miles for him. So everything is relative. This world is relative world. There is no such formula that "One can be Kṛṣṇa conscious after so many years." No. There is no such formula. One cannot become Kṛṣṇa conscious even millions after…, births, and one can become within second Kṛṣṇa conscious. But on the other edge, within this life we can become perfect in Kṛṣṇa consciousness if we take it seriously. Especially you are all young boys. We expect at least you'll live for fifty years more. Oh, that is sufficient time. Sufficient. More than sufficient. More than sufficient. If for fifty years one chants simply Hare Kṛṣṇa, Hare Kṛṣṇa, he is sure to become perfect. There is no doubt about it. Simply if you chants this mantra, Hare Kṛṣṇa, oh, there is no doubt about it.

Guest (3): I had a question. Whose choice is it? In other words, you said it takes an intelligent person to become Kṛṣṇa consciousness, but it's obvious that (there) are not so many intelligent people. Whose choice is it? If a person isn't intelligent, is it because he wants to enjoy that makes him ignorant?

Prabhupāda: Yes.

Guest (3): Or is it because he has to wait until he is…

Prabhupāda: It is his choice. Just like if somebody offers you one million dollars, "Take it." You do not know what is the value of one million dollars; you will refuse it. So little intelligence. So the choice is yours. In all the case, the choice is yours. If you know the value, instantly you accept it. If you do not know the value, then it will take time. But after all, the choice is depending on you to accept it or not accept it. It is your choice. Kṛṣṇa also says in the Bhagavad-gītā. After instructing him, He inquires, "Whether your illusion is now over? What you decide to do now?" He said, "Yes, my illusion is over. I will act what You say." That's all. The choice is mine.

German Devotee (4): I know so many people, young people, that when they see us chanting on the street, I can see their eyes, that they really want to chant also, but something is stopping them.

Prabhupāda: That is māyā. Māyā is there. Therefore Kṛṣṇa says, "The māyā is very strong." But if you capture Kṛṣṇa very, more strongly, then māyā cannot do anything. If something is opposing your chanting, then you'll have to chant more loudly: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. So you defeat māyā. The medicine is the same. At least, I do so. When I am in some danger, I chant Hare Kṛṣṇa loudly. Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ (laughter) Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. That's all. Bhaktivinoda Ṭhākura… There is song: jāy sakal bipod bhaktivinod bole jakhon o-nām gāi. He says, "As soon as I chant this Hare Kṛṣṇa, I become immediately free from all dangers."

So the means is there. We have to utilize it. That requires intelligence. So my request to you all boys, that you try to understand and… You understand or not understand, it is a standard method. Try to induce people to chant Hare Kṛṣṇa. They will be happy. They will get the… Real thing will be delivered to them. That is a fact. So such a simple method and such sublime gain, so why one should lose this opportunity? There is no loss, but the gain is very great. So why should you lose this opportunity? Let us make an experiment, chanting, Hare Kṛṣṇa. And those who are making, those who are chanting, they are being convinced, they are being advanced. They are realizing. Otherwise… They are not wasting time. Here is a boy, he is postgraduate. He is teacher. So he's not a fool. So why he's sticking unless he's feeling that "Yes, I am advancing"?

So anyone who will take to it, he will understand, yes, he is advancing. It may take little more time or quickly; that doesn't matter. But he will feel it. Pratyakṣāvagamaṁ dharmyam. Just like you are suffering, you are hungry. If actually nutritious foodstuff is given to you, when you eat, you understand, "Yes, I am getting strength. My hunger is being satisfied." This is also like that. If you take to chanting, you will feel, "Yes, I am getting strength. My misgivings are being moved." In this way you go on, go on, go on. The perfect stage will come. It may take little more time or it may come quickly. That depends on my relative endeavor. But it will come. Be sure. And with this faith and conviction and understanding, you make progress. Everything will be all right. But don't be misled that "There is no problem of life; we are very happy, eating, sleeping, mating." This is animal life. There is so many great problems. Very great problems. This birth, death, old age, disease and repeated… Bhūtvā bhūtvā pralīyate [Bg. 8.19]. Once manifested, again nonmanifested, again manifested, again nonmanifested. This body is manifested; now it will be finished. Again we will have to take shelter of a mother's womb by such process, maybe human being or other than human being. Then another body manifested. Then again finished, then again manifested.

So it is, this is very troublesome business. (laughs) So why should we accept this troublesome business? Bhūtvā bhūtvā pralīyate [Bg. 8.19]. This body is changing. Just remember your childhood. Oh, how much troublesome life we have undergone in our… At least I can remember. Everyone can remember. So stop this problem. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. And what is the difficulty? You do your own work and chant Hare Kṛṣṇa. We don't say that you stop your business, stop your occupation. You remain. Just like he is teacher. All right, he is teacher. He is jeweler. Remain jeweler. He's something, he's something. That doesn't matter. But be Kṛṣṇa conscious. Chant Hare Kṛṣṇa. Think of Kṛṣṇa. Take kṛṣṇa-prasādam. Everything is there. And be happy. That is our propaganda. You learn yourself, and preach this cult. People will be happy. Simple method. (end)

661009BG.NY

Bhagavad-gītā 7.15-18

New York, October 9, 1966

Prabhupāda: Māyayāpahṛta-jñānā āsuraṁ bhāvam āśritāḥ. Last day we have been discussing four classes of men who come to God and four classes of men who do not come to God. The four classes of men who do not come to God, they are impious, foolish, lowest of the mankind, and their knowledge is taken away by the illusory energy and they are atheists.

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

We have discussed this point in detail. The next, that four classes of men, ārto arthārthī jñānī ca bharatarṣabha… Ārto jijñāsur arthārthī jñānī ca bharatarṣa… [Bg. 7.16]. Four classes of men who are pious but at the same time distressed, poverty-stricken, and inquirous, and inquisitive of transcendental knowledge, and jñānī, and philosopher, jijñāsu, inquisitive and philosopher-these four classes of men, they come to God.

Now, so far the four classes of men who do not come to God… That means the impious, the foolish, the lowest of the mankind, whose knowledge has been taken away by the illusory energy, and the atheists. Apart from these classes of men, the four classes of men who come to God, just like ārta, distressed, inquisitive, arthārthī… Arthārthī means poverty-stricken. And jñānī means philosopher. Now, out of these four classes, Lord Kṛṣṇa says, teṣāṁ jñānī nitya-yukta eka-bhaktir viśiṣyate: "Out of these four classes, men, one who is philosophically trying to understand the nature of God with devotion, with Kṛṣṇa consciousness, he is viśiṣyate."

Viśiṣyate means he's specially qualified. He's specially qualified. Priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ. The… "For a person who is Kṛṣṇa conscious, at the same time philosophically trying to understand what is the nature of God, so he is very dear to Me," Kṛṣṇa says. "He is very dear to Me because he has no other business than to understand what is God." Others, just like a distressed man, he is in distress, but because he's pious, therefore he believes in God, he goes to the churches or to the temple or to the mosque and prays, "My dear Lord, I am very much distressed. Kindly help me." But the difficulty of this person is that God does not require to be prayed for, asking anything. He is… He is pious, he is distressed, but at the same time, he is foolish. Why he is foolish? Because he does not know that "God is with me, within my heart. He's sitting along with me. The soul and the Supersoul, both of them are sitting together. And God knows everything about me. So I do not require to pray from God to get me out of this distress. He knows everything. Why shall I pray?" He leaves everything to God. He does not pray. He prays…, he prays to glorify the God, "How great You are," not for his personal interest-"O God, give me my bread. Give me my dress. Give me my shelter." That is also good. He is better than the person, that mūḍha, the foolish, the atheist and the lowest of the mankind. He's far better. Even he is going and asking in the church, "O God, give me my daily bread." But at the same time, he is less intelligent because he does not know that "God is with me, and He knows everything about me."

Therefore one who is pure devotee, he does not pray to God for any personal interest. Even if he is distressed, he says, "O Lord, it is Your kindness. You have put me in distress just to rectify me. I would have been put into more and more, thousand times in distress, but You are giving me little. That's all. That is Your great mercy." That is his vision. He does not… He's not disturbed. Tulyārthāpamānayoḥ(?). A person who is in Kṛṣṇa consciousness, he doesn't care for all this material distress or insult or honor, because he is aloof from this. He doesn't… He knows very well that "This designation, this honor, or this insult, they are pertaining to my body, but I am not this body." Just like Socrates. Socrates was condemned to death because he believed in the…, an immortality of the soul. So he was condemned to death, and he was asked to take hemlock or something like that, poison. And the judge wanted: "Well, Socrates, how do you want to be put into the grave?" He replied, "First of all, you catch me. Then you put me into the grave. (laughter) You are dealing with my body, nonsense. I am out of this. So you kill me or you put me into the grave or whatever you like, I don't mind. First of all, you catch me. Then you put me into the grave."

So this is… One who is completely conversant with Kṛṣṇa science, he knows very well, "I am not this body. I am part and parcel of Kṛṣṇa. My eternal relation is with Kṛṣṇa. But some way or other, I have been put into this entanglement of this material body. All right. Now I am in sense. I get aloof from you. I am not going to be associated with the three qualities of this material nature," as we are discussing this morning. "I am not concerned with the modes of goodness or modes of passion or modes of ignorance. I am concerned with Kṛṣṇa." Therefore such a learned and who has understood his real position and his relationship with Kṛṣṇa, he is jñānī. He knows. Therefore he is very much dear to Kṛṣṇa. And Kṛṣṇa always guides him. This man, who is in distress, goes and prays to God. That praying of God is an asset to him, but it may be, when he is put into opulence, he forgets God. There is defect in that. But a jñānī, one who knows, he'll never forget God. His business will go on, continue.

Then, therefore, Kṛṣṇa says, teṣāṁ jñānī nitya-yuktaḥ. Jñānī is nitya-yukta. Jñānī is not a… He is not a jñānī, or man in knowledge, who is not eternally engaged in the service of Kṛṣṇa. There are… There is a class of jñānī, impersonalists. They say that "Because to worship impersonal is very difficult for us, so imagine some form of God." They are not jñānīs; they are fools. Oh, you cannot imagine the form of God. God is so great. That may be your imagination, but that is not the form of God. That is concoction. They are called iconographer, iconographer. There are two classes of men: iconoclast and iconographer. Those who imagine the form of God, they are not jñānī, they are iconographer. And those who think that "I have killed God" or "I have finished God," they are iconoclast. Just like in India we have experienced during British days. There were Hindu-Muslim riots. So the Hindus would go to the mosque of the Muslim and break it, and the Muslim would go the temples of the Hindus and break the idol. And they'll think that "We have finished Hindu's God." Just like Hindus also think, "Oh, we have broken their mosque. Therefore I have broken their God." These are foolishness. In another case… I have got experience. When there was, I mean to say, noncooperation movement of Gandhi's, the people became riotous, and they began to break anything government, especially the post boxes on the street. They thought by breaking the post boxes they are finishing the post office.

So these are foolishness. They are not jñānī. One who has got real conception of God, they have no quarrel with each other. All the history of religious fight, Hindu-Muslim or Christian-non-Christian, they are all ignorant. They are all ignorant. One who is in the knowledge, he knows that God is one. God cannot be Hindu. God cannot be Muslim. God cannot be Christian. God is God. He has no material qualification. It is our conception that "God is such and such. God is such and such." That is imagination. That is called iconographer. So they are not jñānī. They are not man in knowledge. Man in knowledge is different. He knows that God is transcendental. Just like even Śaṅkarācārya, the impersonalist, he said, nārāyaṇaḥ paraḥ avyaktāt. And in the morning also we have discussed the point that one who knows God transcendental, above this material qualities, he knows.

So therefore Kṛṣṇa says here, priyo hi jñānino 'tyartham. The man who is actually in knowledge of the science of God is very dear to God. Priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ. That is the personal relationship with the devotee and God. The devotee, he does not know anything beyond God, and God also does not know anything beyond His devotee. So sweet relation. God is always after me, as we have discussed many times, that He is sitting in the same tree, in this heart. I am sitting, and my friend, God, is also sitting, Supersoul, eternally. Wherever I am taking my transmigration, when I leave this body and enter into another body, God also goes there just to see what I am doing. When I shall turn my face towards Him-He is simply waiting. And as soon as I turn my face towards God, oh, He says, "My dear son, come on." Sa ca mama priyaḥ. Lord says, "You are eternally dear to Me. Now you are turning your face to Me. So I am very glad."

So therefore jñānī-one who understands the science of God. Simply God, "God is good," that is also very good. But one should understand what is the… That science of God is Śrīmad-Bhāgavata, Bhagavad-gītā and Śrīmad-Bhāgavata. Bhagavad-gītā is the preliminary study of the science of God. So anyone who is actually interested in God, they should study the science of God, Bhagavad-gītā. Vijñānam. Vijñānam means science. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. In the Bhāgavata there is a statement like this. Jñānam. Jñānam means knowledge. Parama-guhyam, very confidential, very subtle and confidential. Parama-guhyam. Yad vijñāna-samanvitam, which is full of scientific knowledge. Sa-rahasyam. It is full of mystery also. Jñānam me parama-guhyaṁ yad vijñāna-samanvitam, sa-rahasyaṁ tad-aṅgaṁ ca, and how to understand the different departmental knowledge of God. Gṛhāṇa gaditaṁ mayā. That knowledge can be imparted by God Himself. You cannot manufacture the knowledge of God. As…, as you discover some scientific knowledge of this material world, similarly you cannot discover God by such knowledge. That is not possible. The knowledge of God can be had when it is explained by God Himself or a bona fide representative of God. That is the process.

Therefore in the Bhagavad-gītā you'll find:

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham

[Bg. 4.7]

"Whenever there is discrepancy in the matter of understanding the science of God, at that time I incarnate Myself." Because the whole system is like that, that it is an opportunity to the conditioned soul to recoup themselves to come back to God. This whole material creation is there, manifestation is there, to give the conditioned soul an opportunity to recoup himself and to understand what is his relationship with God and come back to God. So anyone who is very much inquisitive and, at the same time, eager to understand his relationship with God, he is called a jñānī, a man in knowledge, and he is very dear to Kṛṣṇa. It is not a sentiment. By sentiment you talk some nonsense. That is not bhakti. That is not devotion. Devotion is not sentiment. It is a science. Rūpa Gosvāmī says,

śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate

[Brs. 1.2.101]

He says that "A show of devotion, a show of spiritual," I mean to say, spirituality, "a show of devotion, a show of spirituality, without reference to the Vedic knowledge, śruti, smṛti, and corollaries to the Vedas, pañcarātra-vidhim, and the definition of bhakti-sūtras like Nārada-bhakti-sūtra and such authoritative books," aikāntikī harer bhaktiḥ, "if a man is showing himself that he is very great devotee, and a man in knowledge, without any reference of the authoritative śāstra, books-oḥ, that is simply disturbance," Utpāta. Utpāta means disturbance. A man showing that he is a great devotee, he's great man of knowledge, but he has no reference with the books of knowledge, or the authoritative books, oh, that is simply creating disturbance. That is not religiosity, neither devotion, nothing else.

So this Kṛṣṇa consciousness is a science. You have to take it scientifically, as they are described in the authoritative books, and test it by your reason and argument and knowledge, and follow it. It is science. It is not sentiment. Whatever we are doing here, the dancing, singing and everything, that is all scientific. Simply you have to understand it. Therefore jñānī, only a person who is in knowledge, who is in knowledge of the science of Kṛṣṇa, he can make an rapid advancement, and he is very dear to Kṛṣṇa. Because slow but sure, he is making sure progress. It is no sentiment. So jñānī. Priyo hi jñāninaḥ atyartham. Atyartham means very… Aham. Kṛṣṇa is very dear to the person in knowledge, and that man is also very dear to Kṛṣṇa. Reciprocal. If you love Kṛṣṇa, then Kṛṣṇa will love more than you. You can… What capacity you have got to love Kṛṣṇa? But Kṛṣṇa will love. He has got immense capacity. So that is a science.

And what is the next? Now Kṛṣṇa says,

udārāḥ sarva evaite

jñānī tv ātmaiva me matam

āsthitaḥ sa hi yuktātmā

mām evānuttamāṁ gatim

[Bg. 7.18]

Now, those persons, those who are distressed and those who are poverty-stricken, they go to God. They pray to God. Now Kṛṣṇa is accepting their endeavor. Udārāḥ sarva evaite: "They are, all of them, these four classes of men, either he is…, he is coming to Me in distress or being poverty-stricken or as inquisitive or as real man of knowledge, they are welcome. They are welcome." Udārāḥ: "They are very good." Sarva evaite. "But, out of them," jñānī tu ātmaiva me matam, "still, that person who is in knowledge is very dear to Me, still." He is confirming it.

So one should be in knowledge. Devotional service, it is a science. And why others are welcome? Those who are distressed, has come to God, and those who are in poverty-stricken, has come to God, why they are also welcome? They are welcome in the sense that because they have come to God, in course of time, they will also become as good as the man in knowledge-if they continue. But generally it happens: one who goes to the church for some profit, if the profit is not there, he'll say, "It is nonsense." He gives up all connection with church. I have got information from one of my Godbrothers. He is German. He told me that during wartime many Germans, they went to war, and their wives, sister, all woman class, they went to church and prayed for the return of their husband, brother or son. But they did not return, and all of them became atheists: "Oh, there is no God. There is no God." Sometimes it happens like that, that "We want God as my order-supplier. If He does not supply the order, then He becomes no God. There is no God." That is the defect of this kind of prayer. But if they continue…

Now, I'll give you one example. There was a little boy, five years old, in royal family, Mahārāja Dhruva. He was insulted by his stepmother. The little boy was sitting on the lap of his father, and the stepmother dragged the boy: "Oh, you cannot sit down, sit on the father's, on the lap of your father, because you are not born of me." Oh, the boy became very much, I mean to say, aggrieved at the… Because he was the son of a kṣatriya-they are in modes of passion-so he took it a great insult, and he went to his own mother. The king had two queens. The, I mean to, the senior queen had this boy, and the junior queen had no son. So junior queen was very much envious of this boy. And so he… She dragged the boy from the lap of his father, but the boy felt insulted. He went to his mother and cried, "Mother, my," I mean to say, "junior mother has insulted me in this way. I was sitting."

"Oh, yes, my boy. What can I do? I am helpless. Your father does not like me."

"Then how can I take revenge?"

"My dear boy, you are helpless. If God helps you, then you can take revenge." Because womanly character…

"Oh, where is God?"

She said, "Oh, I understand so many great sages and saints, they go to the jungle and forest. They see God there. They undergo penances and austerity and then find God there."

Oh, he at once went to the forest. Then he was asking the tiger, "Oh, you are God?" The elephant, "You are God?" In this way, when Nārāyaṇa saw, "Oh, this boy is very much inquisitive," so He sent Nārada that "Go and see what is the condition of this boy."

So Nārada came. Nārada is the agent of God. "My dear boy, you are royal… You belong to the royal family. You cannot suffer all this penance and austerity. Please go back to your home. Your father is very much anxious for you. Your mother is very much anxious for you."

The boy said, "My dear sir, you don't try to dissuade me in that way. If you know something about God, how can I see God, then tell me. Otherwise you go away. Don't disturb me." So he was firmly determined.

Now, this boy was initiated by Nārada. When he saw that "This boy is determined," then he initiated him and gave him mantra, that namo bhagavate vāsudevāya. He chanted that mantra and became perfect, and God came before him.

Now, when God came before him, God offered him: "My dear Dhruva, what do you want? Take whatever you like." Then Dhruva said, "My dear Sir," sthānābhilāṣī tapasi sthito 'ham, "oḥ, I was situated in this severe type of penance simply for the matter of my father's kingdom, a land." Sthānābhilāṣī tapasi sthito 'haṁ tvāṁ prāptavān deva-munīndra-guhyam: "But I have now seen You, and You who is impossible to be seen even by the great sages and great saints. So I have seen You. So what is my profit?"

Now, kācaṁ vicinvann api divya-ratnam: "As if I came out of my home to find out some particles of glass, but I have found out a very valuable diamond." Svāmin kṛtārtho 'smi varaṁ na yāce: [Cc. Madhya 22.42] "Oh, I am satisfied. I have no necessity of asking from You."

So if anyone, either in distressed condition or in poverty-stricken, if he goes to God and just like the same determination like Dhruva, that "I must see God and take this benediction from God," and if he happens to God…, see God, if he understands God, then he is, he no more, no more wants to have anything material. He understands that "All this material nonsense is foolishness. I have got the real thing." Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ: "Which gaining," you'll find in the Bhagavad-gītā, "when one actually in Kṛṣṇa consciousness, he does not want anything." Just like Dhruva Mahārāja. Svāmin kṛtārtho 'smi varaṁ na yāce: [Cc. Madhya 22.42] "My dear Lord, I am fully satisfied. I don't want anything. I have no distress. I am not poverty-stricken. I am the wealthiest. There is no comparison of my assets." That position he comes to.

Therefore Kṛṣṇa says that udārāḥ: "They are also good, because gradually they will come to this understanding." Because a jñānī knows that "What are these material things? They are only flickering, flickering. Suppose I get too much wealth and too much everything. What is this mighty lābha?" Lābha, pūjā, pratiṣṭhā. These material assets are three. Something, I want some gain out of my work, profit. And pūjā. Pūjā means people will adore me: "Oh, you are such a rich man. You are so great man." Lābha, pūjā, and pratiṣṭhā, and fame: "People may know me that 'I am Carnegie,' 'I am Rockefeller,' 'I am Birla.' " But he does not know that Birla or Rockefeller is this body. As soon as this body is finished, all Birla or Rockefeller is finished. Then I do not know whether I am entering into cat or dog. Because after finishing this body, you are neither Birla, neither Rockefeller-you are spirit soul. And according to your own karma, according to your own work, your own work, you have to enter another body, which is different from Birla and Carnegie. A jñānī knows, "So why shall I bother myself for these temporary designations?" That is jñānī. He is jñānī. He is man in knowledge. "I am pure soul. My eternal connection-with Kṛṣṇa, the Supreme Lord. Let me establish that connection very firmly so that Kṛṣṇa may take me back into His kingdom. That is my business." So this is the preference to the jñānī that although…

So these persons who come to the shelter of God being distressed or being poverty-stricken, they are also welcome because there may be chance that one day he may be fully in knowledge: "No, I don't want all these material things. I want simply You. That is my mission. That is my life's mission." One should take it like that. Then that is perfect life. The whole, I mean to say, natu…, cosmic situation, is giving us all facility that you should enjoy. So far body is concerned, you get all things supplied by you, er, supplied by God. You have got enough grains. You have got enough fruit. You have got enough milk. You have got everything enough. You eat it, live peacefully. Because what is my want of this body? Āhāra-nidrā-bhaya-maithunaṁ ca. Oh, you can eat. Āhāra means eating. So you can eating suffi…, you can eat sufficiently. Nidrā. You can make shelter. God has given you so many wood, so many, I mean to say, planks you can get. Make your home. That's all right. Sleep there peacefully. And āhāra-nidrā-bhaya. And you can defend as far as possible. Then you want sex life? All right. There are so many women. Get them married. Live peacefully and culture God consciousness, Kṛṣṇa consciousness. That arrangement is there. Why don't you do it? Why do you want more and more, more and more, more and more? This is foolishness.

So far your material necessities are concerned, oh, there is enough. All right, you are eating? Can your manufacturing process can supply eating from the factories? No. Then why do you bother about the factory? Why you spoil your energy? Just eat. Be satisfied, whatever God has given you, and culture, devote your time for reviving your eternal relationship with God. Plain living and high thinking-that is the best type of civilization. You want sex? Can you manufacture sex in the factory? No. Then? It is supplied by God. So everything, whatever you require, that is supplied by God. You take advantage of it and be God conscious or Kṛṣṇa conscious. That is your business.

So God has given us all facilities to come to Him, but we are unfortunate. And He has given us still more facilities in this age, because in this age we are all unfortunate, short-living. So even we have no facilities for the primary necessities of life, āhāra-nidrā-bhaya-maithuna: eating, sleeping and defending and mating. These things are, I mean to say, absolutely necessary for keeping the body fit. But we have no such arrangement even that, you see, in this age. There are so many people who have no shelter, so many people who have no food, so many people who have no married life, no sex life, and there are so many people not defended from the onslaught of nature or anything. This age is like that.

Therefore, in this age, Lord Caitanya recommended… But because I have no facility even for my material body, still I have to make progress in the spiritual life. How to do it?

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

You just always chant Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa. Never mind you are in factory. Never mind you are (in) hell. Never mind you are in the skyscraper houses. Go on chanting Hare Kṛṣṇa-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. There is no expense. There is no bar. There is no caste. There is no creed. There is no color. Anyone: chant and hear; chant and hear.

udārāḥ sarva evaite

jñānī tv ātmaiva me matam

āsthitaḥ sa hi yuktātmā

mām evānuttamāṁ gatim

[Bg. 7.18]

So some way or other, if anyone comes in contact with God, God consciousness, or Kṛṣṇa consciousness, and he prosecutes the energy rightly under the direction of a bona fide guide, then he is sure to go back to home.

What is time now? All right. Any question? (end)

710407BG.BOM

Bhagavad-gītā 7.16

Bombay, April 7, 1971

Prabhupāda:

…śrī-gurave namaḥ

śrī-caitanya-mano-'bhīṣṭaṁ sthāpitaṁ yena bhū-tale

svayaṁ rūpaḥ kadā mahyaṁ dadāti sva-padāntikam

[When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?]

vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam

sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ

śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

[I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.]

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate

gopeśa gopikā-kānta rādhā-kānta namo 'stu te

[O my dear Kṛṣṇa, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopīs, especially Rādhārāṇī. I offer my respectful obeisances unto You.]

tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari

vṛṣabhānu-sute devi praṇamāmi hari-priye

[I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.]

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

[I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen souls.]

śrī-kṛṣṇa-caitanya prabhu nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

[I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.]

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma rāma rāma hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

Ladies and gentlemen, I thank you very much for your coming here and participating in this great movement of Kṛṣṇa consciousness. So we have been discussing yesterday that na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. So miscreant, sinful life cannot help us in making progress. That we have repeatedly discussed, that we have to refrain from sinful activities. As we have stated several times, yeṣāṁ tv anta-gataṁ pāpam. So the pillars of sinful life are four. They are, according to śāstra, that striya-sūnā-pāna-dyūta yatra pāpāś catur-vidhā [SB 1.17.38]. Four kinds of sinful activities, they are considered the pillars of sinful life. What is that? Illicit sex life. In the human society, anywhere, everywhere, there is a system, civilized method of system, of sex life, which is called married life. This married life is just like a license for sex life. In the śāstra it is said, loke vyavāyāmiṣa-madya-sevā nityā hi jantor na hi tatra codanā. Those who are conditioned souls, this eating, sleeping, mating, these are the necessities of the body. In the spiritual world, these three things, four things, are conspicuous by absence. There is no necessity of eating there, no sleeping, no mating, no defense. That is spiritual life.

So in order to advance in spiritual life, we have to voluntarily decrease these demands of the body. That is called tapasya. In our country especially, many great saintly persons, sages, even kings, voluntarily they would give up these demands of the body, not that artificially increasing these demands of the body. That will not help us in spiritual life. So this strī-saṅga, or association with woman, that is a demand of the body. Loke vyavāyāmiṣa-madya-sevā. Āmiṣa means nonvegetarian foods. Eating flesh, fish, eggs, these are called āmiṣa. And madya means wine, liquor. So all the conditioned souls, they have got a natural inclination for sex life, intoxication, and eating fish, eat… They have got a natural inclination. Even ants, they have got all these inclinations. Expert psychologists and medical men, they have studied that even the ant, it has got also the same propensities. Loke vyavāyāmiṣa-madya-sevā. So when there is legalized, or marriage under religious principle, it is to be understood a sort of concession.

In the Purāṇas… There are tāmasika-purāṇas where it is recommended that if you want to eat flesh, then you can get a goat and sacrifice before Goddess Kālī and you can eat that. The purpose is that if a conditioned soul has got the natural tendencies, then why they are mentioned in the śāstras? The idea is… Just like Lord Buddha. Lord Buddha, his mission was to stop animal killing. Ahiṁsā paramo dharmaḥ. Lord Buddha appeared, being compassionate with the poor animals. Sadaya-hṛdaya darśita-paśu-ghātam. There is a description of Lord Buddha's activities by a Vaiṣṇava poet, Jayadeva Gosvāmī. He says, praying to Lord Buddha,

nindasi yajña-vidher ahaha śruti-jātaṁ

sadaya-hṛdaya darśita-paśu-ghātam

keśava dhṛta-buddha-śarīra jaya jagadīśa hare

Lord Buddha appeared to stop this animal killing. But because in the Purāṇas there are sometimes regulative principle of killing animal, therefore he had to deny the authority of Vedas, because those who are after killing animals, they will find some clue that "Here in the Vedas the animal-killing is sometimes recommended." But that animal-killing is not a, I mean to say, instigation that "You go on killing animals." You can understand by a nice example. Just like the government opens liquor shop. It does not mean the government is encouraging to drink liquor. It is not like that. The idea is that if government does not allow some drunkards to drink, they will create havoc. They will distill illicit distillation of liquor. To check them, the government opens liquor shop with very, very great, high price. The cost… If the cost is one rupee, government excise department charges sixty rupees.

So the idea is not to encourage, but to restrict. The idea is prohibition, at least in our country. Similarly, when there is allowance for sex life or meat-eating or drinking in the śāstras, they are not meant for instigating that "You go on with this business as much as you can." No. Actually they are meant for restriction. Therefore, for spiritual advancement of life, one has to know these basic knowledge, how we have to lead our life in order to make advancement in Kṛṣṇa consciousness. We have therefore these restrictions, that nobody can have illicit sex life; nobody can eat meat and fish or eggs, like that; nobody can touch any kinds of intoxication, including smoking cigarettes and drinking tea-they are also intoxicants; and nobody can indulge in gambling. So these things are necessary.

Therefore Kṛṣṇa says, catur-vidhā bhajante māṁ sukṛtino 'rjuna. Sukṛti. Sukṛti means those who are living pious life, and these are the basic principles of living pious life; no illicit sex life… Sex life is required, but there is already in the śāstra a license: "You can have sex life with your religiously married wife. Not otherwise." Actually, married sex life is not required, but it is just like license. The same thing, that there is no necessity of drinking wine, but those who are habituated, those who want to drink, for them, government opens, under so many restrictions, a liquor shop. The śāstra also gives us this license. The Gosvāmīs of Vṛndāvana, they were ideal saintly persons. About them it is said, nidrāhāra-vihārakādi-vijitau **. They conquered over the necessities of this body, which is called viṣaya. Conquering over sleeping, conquering over sex life, and conquering over eating, these things are required. Pious life means gradually decreasing the unnecessary bodily demands. That is pious life. That is the sum and substance. Because Kṛṣṇa says here that catur-vidhā bhajante māṁ sukṛtinaḥ: "Those who are living pious life." And those who are not living pious lives, they are called duṣkṛtina, sinful life.

So by indulging in sinful life it is not possible to understand Kṛṣṇa. That is, Kṛṣṇa also says in various places in the Bhagavad-gītā. I have repeatedly informed you, yeṣām anta-gataṁ pāpam. One who is completely free from all sinful life… Janānāṁ puṇya-karmaṇām. This is puṇya-karma, not to indulge in illicit sex life, not to indulge in nonvegetarian diet, not to indulge in gambling, and not to indulge in intoxicants. So catur-vidhā bhajante māṁ sukṛtino 'rjuna ārto arthārthī jñānī jijñāsuḥ. Four kinds of men who are actually leading pious life, such persons… (applause) Hare Kṛṣṇa. Such persons, when they are distressed… Ārta means distressed. We have go so many distresses in this material life: tri-tāpa, three kinds of distresses, pertaining to the body, pertaining to the mind, distresses offered by other living entities. Adhibhautika, adhyātmika, adhidaivika. We are always in distress; that is a fact. But there is a covering influence of māyā that even in distressed condition, we think that we are happy. That is covering influence of māyā.

So ārto arthārthī. Arthārthī. Ārta and arthārthī, these two qualities are alleged to belong to the gṛhasthas. And jñānī or jijñāsuḥ, these qualities are supposed to be belonging to the tyāgīs. The bhogīs… The gṛhasthas are called bhogīs, and the tyāgīs are brahmacārīs and sannyāsīs. So jñānī, when he makes searching after God, there is no question of being put into distressed condition or in need of money. They are searching after God for God's sake, what is the nature of God. Athāto brahma jijñāsā. They are inquiring, inquisitive about Brahman, what is the nature of Brahman. They are called jñānī. And jijñāsuḥ, they are also within the category of the jñānīs. So the jñānīs and the jijñāsuḥ, inquisitive, they are better than the ārta and the arthārthī. Ārta means distress, and arthārthī means those who are in need of money. So even being ārta or even being distressed and in need of money, we approach Kṛṣṇa… Kṛṣṇa says mām. Not any other demigods. Catur-vidhā bhajante mām. Mām means, Kṛṣṇa says, mām means Kṛṣṇa. So four kinds of men, those who are leading pious life, sukṛtino 'rjuna… Because they have no other alternative than to approach God for mitigating their distress. Actually our inventions or so many distressed mitigating instruments… Just like medicine. Take for example. When a man is diseased, generally the counterpart is physician and good medicine. But śāstra says that actually they are not counteracting agents, because it is found that a man suffering from certain type of disease, although attended by the first-class physician and although offered first-class medicine, he dies. Why? Because there is no sanction of the Supreme Lord.

So our counteracting method, even though they are very efficient, still, unless it is sanctioned by Guru and God, they will not be effective. There are many such examples. Some years ago, perhaps you know, in America, they started one very strong and stout ship. It was known… I think it was named Titanic. So it was guaranteed that it will never be drowned; it is so well-looking. And all the important men of America started in that ship for the first time, and after few miles immediately it was drowned. So in spite of all scientific protection, in spite of all good brains behind the manufacture of this Titanic ship, it was drowned. So in this way we have to study that this ārta and arthārthī, because they are, their background is sukṛtina, pious activities, they know that without God's help we cannot mitigate any of our distressed condition or needy condition. Therefore the ārta and arthārthī whose background is pious life, they approach God: "Kṛṣṇa, please help me," although it is not pure devotion.

Pure devotion is without any desire for material benefits. Just like it is enjoined in the śāstras, samyak śubha-kriyā matiḥ pramāṇam. The chanting of Hare Kṛṣṇa mantra should not be taken as a mitigating agent for our distressed condition. No pure devotee will desire for any material benefit by worshiping Kṛṣṇa or chanting His holy name. That is also considered as one of the offenses of ten kinds of offense. Nāmno balād yasya hi pāpa-buddhiḥ. But in spite… Even they are not pure devotees… Purity of devotion, it takes time. But still, in the śāstra it is recommended that even if you have some material desires… Akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ [SB 2.3.10]. Akāma and sarva-kāma. Sarva-kāma, those who are ārtas, always in distressed condition, or mokṣa-kāma… Mokṣa-kāma means those who are desiring after liberation. They are also demanding something. Those who are mokṣa-kāmī, they are also demanding something. The siddhi-kāmīs, they are also demanding something. But the pure devotee does not demand anything. That is pure…

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

[Brs. 1.1.11]

That sample of pure devotion is found in Vṛndāvana amongst the inhabitants of Vṛndāvana. And Kṛṣṇa was present. He was demonstrating His transcendental pastimes of Vṛndāvana. These gopīs and the cowherds boys, they were the best examples of becoming pure devotees.

So Kṛṣṇa says that catur-vidhā bhajante māṁ sukṛtino 'rjuna. So Arjuna also said, paraṁ dhāma pavitraṁ paramaṁ bhavān. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. When Arjuna understood the Bhagavad-gītā, he understood Kṛṣṇa also. And he said, "Kṛṣṇa, You are the Supreme Personality of Godhead." Paraṁ brahma paraṁ dhāma [Bg. 10.12]. "You are the supreme shelter," paraṁ dhāma. Pavitram. This word is there, pavitra. So without being pavitra, without being pious, without being free from contamination of material activities, nobody can approach Kṛṣṇa. That's a fact. But Kṛṣṇa is so kind that He orders that "Even if you have got some kāmanam, some desire, material desire, still, you can take shelter upon Me." Sarva-dharmān parityajya [Bg. 18.66]. "You do not take shelter of anything else. Simply depend on Me." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. "You haven't got to depend on anything else. I will give you protection." So we have to take faith in the words of Kṛṣṇa and put our complete faith and devotion at the lotus feet of Kṛṣṇa. That will make us happy and make progress in Kṛṣṇa consciousness in order to achieve the highest goal of life, back to Godhead, back to home. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6].

So this Kṛṣṇa consciousness movement purely based on the teachings of Bhagavad-gītā. It is not a manufactured thing. As you are hearing for so many days, our basic principle is the Bhagavad-gītā. It is not that we have manufactured something, as there are so many manufactured processes. So if we actually take Kṛṣṇa consciousness seriously, as it is assured in the Bhagavad-gītā by the Supreme Lord, Kṛṣṇa, we are sure to achieve the result without any doubt. Kṛṣṇa assures, mā śucaḥ: "Don't be doubtful. Simply surrender unto Me. I shall take care of you." The whole Bhagavad-gītā is taught in that way. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. Mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. Ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhur eva ca. In this way, in Bhagavad-gītā we'll find, Kṛṣṇa is the Supreme Lord. Kṛṣṇa is the Absolute Personality of Godhead. So His instructions are there.

So our request on behalf of this Kṛṣṇa consciousness movement, that from… Of course, as far as possible, we have tried to convince you during this eight-days' function, but if you also cooperate with us, taj-joṣaṇād āśv apavarga-vartmani, then the result will be very quick. Simply if you go back home, hearing all these instructions of Kṛṣṇa, that will not help. Of course, any sane man will think over this. That is recommended in the śāstra. Through good association, by hearing from the devotees, one becomes purified, one becomes thoughtful about Kṛṣṇa. But he practically applies in his life the instruction of Kṛṣṇa, then he makes progress in spiritual life or towards the ultimate goal of life, to go back to home, back to Godhead. It is not a function that there is no planet as Kṛṣṇaloka. No. There is. From Bhagavad-gītā you have understood. There is another nature. Besides this material nature, there is another nature, which is called sanātana-dhāma. Paras tasmāt tu bhāvo 'nyaḥ [Bg. 8.20]. And there are innumerable planets, they are called Vaikuṇṭhalokas, as much as there are innumerable planets within this material world.

So these are all facts. If you believe śāstra, if you have got faith in the śāstra, then you have to take this path of Kṛṣṇa consciousness in order to transfer yourself to the spiritual world. There is a spiritual world. Because we are spirit soul, without being transferred to the spiritual world we cannot have real happiness or real enjoyment. That is a fact. All these informations are there very explicitly. You do not try to understand Bhagavad-gītā by malinterpretation or malcommentary. Try to understand Bhagavad-gītā as it is, and you will benefit. That is our request. Of course, we are finishing this ceremony today here, but if opportunity is there, we can continue the study of Bhagavad-gītā as it is, and if Kṛṣṇa gives us opportunity, we shall try to serve you again, more and more.

Thank you very much. Hare Kṛṣṇa. (applause) (end)

661012BG.NY

Bhagavad-gītā 7.18

New York, October 12, 1966

Prabhupāda:

udārāḥ sarva evaite

jñānī tv ātmaiva me matam

āsthitaḥ sa hi yuktātmā

mām evānuttamāṁ gatim

[Bg. 7.18]

Now, we were discussing in our last meeting about the four classes of men who are adverse to the worship of God and four classes of men who take to the worship of God. So far four classes of men who take to worship of God, they are recommended as udārāḥ, "very magnanimous." Such people are very magnanimous. Sarva evaite. Evaite. Out of them, out of that four classes of men… Just like distressed, poverty-stricken, inquisitive and philosophers. These four classes of men, if they are pious on the background, they begin worship of God. But the distressed and the poverty-stricken may give up worship of God if they are frustrated. But those who are inquisitive and philosopher, they do not give up worship of God or research work in the science of God. They do not give up. They continue. Therefore Lord Kṛṣṇa says that out of these four classes, one who is in really knowledge of the science of God and searching after the truth, he is very dear to Him.

Now, out of that researching scholars, the…, the Lord says,

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ

[Bg. 7.19]

Now, this research work about the science of God has to be prosecuted for several births after births. Bahūnāṁ janmanām ante-after many births. God realization, it is very easy, but at the same time, it is very difficult. Easy for them who accept it as truth, and those who are trying to understand by dint of his knowledge, advancement of knowledge, he has to create his faith after he finishes his research work. Then that takes many, many births.

Bahūnāṁ janmanām ante [Bg. 7.19]. There are different kinds of transcendentalists. They are called tattva-vit. Tattva-vit means one who knows the Absolute Truth. In the Śrīmad-Bhāgavata it is said, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam [SB 1.2.11]. Tattva-vit, the transcendentalists, call it Absolute Truth which is yaj jñānam advayam, where there is no duality. In the transcendental knowledge there is no duality. There is no…, nothing different from nothing. Everything is on the same level. That is called… One who knows that knowledge, he is called tattva-vit. Now, the tattva-vit says that the Supreme Absolute Truth is recognized in three aspects: brahmeti paramātmeti bhagavān iti śabdyate-brahmeti, impersonal Brahman; and Paramātmā, the localized Supersoul; and Bhagavān. Bhagavān means the Personality of Godhead.

So they are three angles of vision. Just like from a distant place, if you see one mountain, you'll see just like something cloudy. If you advance more, the same mountain you'll see something green. And if you enter into that mountain, you'll find so many variegatedness, so many trees, so many animals. So objective is the same. But under different angles of vision, from distance, different people have got different conception of the Absolute Truth. Another example: just like the sun-the sunshine and sun disc and the sun planet. One who is in the sunshine, or one who is studying the sunshine, or one who is studying the sun disc and one who is entering within the sun planet… Just like we are trying to enter into the moon planet, similarly, you can enter into the sun planet provided you have got the qualification. So in the sunshine, or in the sun disc or in the sun planet, they are in the sun, but there are degrees. One who is in the sunshine, he cannot claim that "I am in the sun planet." He cannot claim that. So one who is in the sun planet, he is better situated than one who is in the sunshine. So sunshine is compared with the Brahman effulgence, brahmajyoti. And sun disc is compared to the Supersoul. And the sun planet, within, that is compared with the Supreme Personality of Godhead.

Just like in this planet you have got so many personalities, similarly, according to Vedic literature, we understand in the sun planet also there are varieties of living entities, but their bodies are made of fire. As our body is made of earth, similarly, their bodies are made of fire. There are five elements in the material nature: earth, water, fire, air, and ether. So in different planets, there are different atmospheres and different bodies also. Don't think that each and every planet of the same quality. No. Same quality in the sense because these five elements are present there. Without these five elements, no material thing exists. So somewhere the fire is prominent. Somewhere the air is prominent. Somewhere water is prominent. Somewhere earth is prominent. So in this planet, or in some other earthly planet, earth is predominant. Similarly, there are other planets also. So don't think that other planets are vacant. No. So far Vedic literatures are concerned… Just like modern scientists. They are calculating that the moon is full of dust, but according to Vedic literature moon is not full of dust. There are also higher living entities. And from…, from your practical reason also, you can just understand that a lump of dust cannot be so brilliant so that it is illuminating the whole earth. It is not possible. Anyway, let the scientists go on with their own research work. So far we have got information from Vedic literature, all the planets-sun planet, moon planet, Venus-they are all full of living entities, and they have got different types of body.

So as it is not impossible with certain type of qualification to enter into different types of planets, similarly, you can enter into the planet where the Supreme Lord also there. That is also possible. You'll find in the Bhagavad-gītā:

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

Those who are worshiping, qualifying themself to enter into the higher planets, they can enter into the higher planets. Those who are trying to qualify themselves to enter into the pitṛ planets, oh, they can enter there. Similarly, those who are trying to qualify themselves to enter into the planet of the Supreme Lord, oh, they can also enter there. So our, this process, Kṛṣṇa consciousness, is to qualify ourself to enter into the planet of Kṛṣṇa, which is known as Goloka Vṛndāvana.

Now, we have got description of that planet. Because anything, if you want to understand, you have to hear first of all. Just like when, before my coming to your country, I had some experience by hearing: "Oh, America is such and such. New York is such and such." Somebody might have gone there, and he explains that "The climate of New York is like this." So this is by hearing. So hearing is the first experience. Similarly, if you want to get experience of the planet where God lives, then you have to hear. There is no other way. You cannot immediately make experiment. That is not possible. You cannot make experiment even on this material planet. You have no knowledge what other planets are, but you can hear from a description of the scriptures. Similarly, we have got experience by hearing from authorized scriptures, the Kṛṣṇaloka:

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.29]

So these are the description of the Kṛṣṇaloka. There are many, good many books, especially this book, Brahma-saṁhitā. There is description. So cintāmaṇi-prakara-sadmasu. There the houses are made of touchstone. In this way the trees and the cows, they're all… How, what kind they are, what is their quality, and what they, what profession He is engaged-all, everything is there.

So now here in the Bhagavad-gītā the Lord Kṛṣṇa says that bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. There are so many transcendentalists. That means those who are trying to realize the Supreme Absolute Truth. There are many different kinds of spiritual process. So they have been analyzed into three groups. Although they are many, still, they have been put into three groups. What are they? The first are the impersonalists, brahmavādīs. Impersonal Brahman. Just like the same example: In the sunshine your eyes are dazzled. You do not see. If you go little over this planet, earth planet, by aeroplane, and if there is full sunshine, you don't see anything except sunshine. But that does not mean there is nothing beyond sunshine. But my eyes are dazzled by the sunshine. Just like in during daytime you do not find the stars due to the dazzling sunshine, but you don't think that because you do not see the planets or stars during daytime, they are vanquished, there is nothing. No. Similarly, those who are trying to understand the Absolute Truth, they first of all realize that brahmajyoti. In the Bhagavad-gītā you'll find, about that brahmajyoti, brahmaṇaḥ ahaṁ pratiṣṭhā. Just like the sunshine.

So the impersonalists, brahmavādīs, they realize about that brahmajyoti. And the yogis, they realize the Supersoul, Supersoul. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati: [Bg. 18.61] "Īśvara, the Supreme Lord, by His plenary portions, He is situated in everyone's heart." We are sitting together. Several times we have described this, that two birds are sitting in the same tree. The two birds means one, the Supersoul, and other, the individual living entity. So by yogic process, by concentrating our mind, focusing our mind to the Supersoul, one can experience that partial, plenary expansion of the Lord, Supersoul. Just like in the… The same example can be given, that the sun, at noontime, if you inquire thousands and thousands of people scattered over thousands and thousands of miles away, everyone will say that "The sun is on my head." Similarly, the Supreme Lord is also represented by the Supersoul conception in everyone's heart. Not only in everyone's heart, but even in every atom He is represented. So that realization is the second stage. And the third stage is to realize the Supreme Personality of Godhead, Kṛṣṇa.

Therefore it is said here that these stages… Bahūnāṁ janmanām ante [Bg. 7.19]. Bahūnām means after many, many, many births. Spiritual realization is not achieved in one birth. If one is fortunate, oh, he can achieve in one second. He can achieve in one second. But generally, it takes many, many years and many, many births to realize what is God, what is the Absolute Truth. Just like Kṛṣṇa says that

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

"I am the origin of everything." Just like Vedānta-sūtra says that the Absolute Truth is that from whom everything is born or everything emanates. So in the Bhagavad-gītā you'll find, the Lord says, ahaṁ sarvasya prabhavaḥ: "I am the origin of everything." So if you believe that Kṛṣṇa is the…, or the Supreme Personality of Godhead is everything, and if you surrender, if you worship, then the whole thing, whole account, is closed in one second. But if you don't believe-"Oh, I want to see what is actually God is"-then you have to go by stages: first realization, this impersonal Brahman effulgence; then second realization, the Paramātmā; and then, in the third stage, you realize, "Oh, here is the Supreme Personality of Godhead." So that will take time. So… But one has to continue. If one gives up the research work just after making a few steps advance, oh, that will not help. One has to go on, go on with it with steadiness, that "What is God? I shall see." That is called jñānī, jijñāsu, philosopher, inquisitive.

So out of those inquisitive and philosophers, if they continue this research work, what God is, then there will be a time, after many, many births, bahūnāṁ janmanām ante [Bg. 7.19], not immediately, but after many, many births. Bahūnāṁ janmanām ante jñānavān. Jñānavān means those who are in knowledge-not fools-those who are in actually in knowledge, jñānavān. Jñāna means knowledge, and vān means one has got knowledge. So he's called jñānavān. Jñānavān māṁ prapadyate. He, by…, by the end of his research work, he finds that Kṛṣṇa, the Supreme Personality of Godhead, is the destination. He is the root of everything. And when he understands fully by his philosophical research, then what does he do?

Now, vāsudevaḥ sarvam iti [Bg. 7.19]. Vāsudeva, another name of Kṛṣṇa, the Supreme Personality of Godhead, is Vāsudeva. Vāsudeva means "one who lives everywhere." He's called Vāsudeva. So vāsudevaḥ sarvam iti [Bg. 7.19]. One… When he understands that "He is the Supreme Lord. God is the root of everything," then what does he do? Now, māṁ prapadyate. He surrenders. He surrenders. That surrendering process is the ultimate goal. Either you do it immediately or you do it by research work of many, many births, but the process and the ultimate goal is that you have to surrender, that "You are great. I am Your subordinate." That is the process. So any intelligent man can do it immediately. If one understands that "Ultimately I will have to surrender to the Supreme Lord, and the Supreme Lord is here, personally speaking Bhagavad-gītā, so why not surrender immediately? If ultimately, after many, many births, I have to come to this point, to surrender, so why should I take so much trouble for many, many births? Why not immediately?" So if we take up this principle, this intelligence, then God is realized in one second. But if you don't, then go on with research work for many, many, many, many births. But you have to come to that point. Vāsudevaḥ sarvam iti sa mahātmā [Bg. 7.19]. Vāsudeva, the Supreme Lord, Personality of God, is everything. He is the root. He is the origin of everything. Janmādy asya yataḥ [SB 1.1.1]. The Vedānta-sūtra says, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ. These descriptions are there.

Now, here the same thing is being presented by the same Supreme Personality of Godhead by His unalloyed mercy to the conditioned souls. We are all conditioned souls. We are under the threefold miseries of this material world, and the Supreme Lord is giving us the opportunity to get out of it by this surrendering process. So if we take up the surrendering process immediately, then God realization is a business for one second. Otherwise, I'll have to go on with this research work for many, many, many, many, many births. Then another question is, may be raised, that "If the Supreme Personality is the ultimate goal and one has to surrender to Him, then why there are so many different processes of worship in the world?" That question may be raised. So that is answered here, in the next verse.

kāmais tais tair hṛta-jñānāḥ

prapadyante 'nya-devatāḥ

taṁ taṁ niyamam āsthāya

prakṛtyā niyatāḥ svayā

[Bg. 7.20]

There are different kinds of men under different mixture of the modes of nature, and generally, they are not after liberation from this material stage. They want to gain something out of spiritual power. Just like somebody goes to a swami: "O Swamiji, can you give me a medicine? I am suffering from this disease." He thinks, "A doctor is very expensive. Let us go to a swami who can play miracles, and my disease will be cured." Yes. Sometimes we go and… Of course, in your country such swamis are not very easily found, but in India, there are so many so-called swamis. They go to innocent people and they preach that "If you can give me one ounce of gold, I can make it one hundred ounce of gold." Oh, people think those… Everyone seeks, "How many ounce of gold I have got in my home?" So all bring. "I have got some, ten ounce. So give me five hundred ounce." So in this way the swami collects all the gold of the village, and while performing the ceremony, he vanishes and… (laughter)

So this is our disease. When we go to a swami, when we go to a temple, when we go to church, our heart is full with material desires. We want some material profit out of… We practice yoga just to keep the health fit. That's all. That is… Well, for keeping your health, why do you take the shelter of yoga? Oh, you can keep your by ordinary exercise, by regulated diet and by following some health rules. There is no need of practicing yoga. But people are… Because kāmais tais tair hṛta-jñānāḥ [Bg. 7.20]. That material desires, "I want to keep myself fit to enjoy life. Oh, let me take this yoga," or "Let me go to the church," "Let me have a swami as my spiritual master, order-supplier." So these things are going on all over the world.

So such class of men, they worship different kinds of gods with a desire, with a material desire. They have no idea how to get out of this matter. They want to use this material world to the best capacity. That is their idea. Just like in…, in the Vedic literature there are different recommendations. "Oh, if you want to cure your disease, then you worship sun." So that is fact. Suppose if you are diseased, you simply keep yourself in the sunshine. You'll be cured. You'll be cured. That's a fact. So similarly, "If you want to be beautiful, then you worship such-and-such god. If you want very good learning, education, then you worship such-and-such god."

So there are different kinds of… Therefore sometimes it is misunderstood that "The Hindus have many, many gods, not one God, and they are heathens." But actually this worship is to the God, but there are demigods, demigods. They are worshiped. They're not God-God is one-but they are demigods. Demigods means that they are also living entities just like you and me, but they have got some power. Just like here also we worship some demigods, some government officer. He's also man like me, but he has got some power, and in order to take some advantages of the power, I worship him. I want his favor. Similarly, these kinds of worship of different kinds of gods, the Bhagavad-gītā condemns them. They're not required. The Lord says, kāmais tais tair hṛta-jñānāḥ prapadyante anya-devatāḥ [Bg. 7.20]. One person does not surrender unto the Supreme Personality of Godhead, but they worship different kinds of gods. Why? Now, kāmais tais tair hṛta-jñānāḥ: "They have lost their sense out of lust, material lust." That's all. Because our life, this material life, is simply based on lust. We want to enjoy this world. We love this material world because I want to satisfy my senses. So this lust is the perverted reflection of my love of God. In my original constitution, I am made to love God, but because I have forgotten God, therefore I love matter. Love is there. Love is there. Either you love this matter or you love God, but you cannot get out of this loving propensity. Just like sometimes we see: one who hasn't got children, he loves a cat, loves a dog. You see? Why? Because he wants to love something. But in the absence of reality, he puts his faith and love into cats and dogs. So love is there, but that love is now represented in the form of lust. And this lust, when we are baffled in the lust, we become angry. We get wrath. And when we are in wrath, then next stage is illusion. And when we are illusioned, we are doomed. This process is going on.

So we have to reverse the process. Kāmais tais tair hṛta-jñānāḥ [Bg. 7.20]. We should not be lost of all senses, influenced by this material lust. We have to revert ourself, we have to rectify the lust into love. And if we love God, then we love everything. And without loving God, if you want to love something else, that is nonsense. You cannot love. Therefore we find practically there is so much love between a boy and girl. And just after two years, oh, divorce: "Go to hell." Because there is no love. It is simply lust. We do not know what is love. Simply you are playing with lust, and lust, as soon as you do not satisfy my senses to my satisfaction, then there is anger, krodha, or wrath. And out… Then illusion. Then out of wrath, you give…, you separate with me, I separate with you. So basically there is no love.

So these people who are, who have become the play dolls of this lust, they are called "lost all senses." Kāmais tais tair hṛta-jñānāḥ [Bg. 7.20]. Hṛta-jñānaḥ means "one who has lost his good sense." They want to worship this or that or this or that, this or that. But taṁ taṁ niyamam āsthāya prakṛtyā niyatāḥ svayā. And there are rules and regulations. In the scriptures for worshiping many other demigods there are rules and regulations. So why? You can question, "Why the Vedic literature recommends the worship of other demigods?" There is necessity. There is necessity because people are… Generally, they want to love something, so they are given some opportunity. These demigods are just like treated as the different, I mean to say, officers of the Supreme Lord. Just like government has got so many officers in different branches of management, similarly… Those who do not know, that is a different thing. Similarly, for this material world, there are different directors, managers. Just like the Indra. He is controlling the clouds. Candra, he is controlling this light. Sūrya, he is controlling the heat. So they are all government officers, or Kṛṣṇa's officers. They are actually performing. We simply, I mean to say, flash away, "Oh, this is nature. This is nature. This is nature." Oh, nature is not my father's servant. There is nature's father also, nature's master also. You'll find in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. Oh, there is rules. There are rules and regulations of conducting this nature's way.

So these demigods, they are some powerful officers. That's all. But they are not God. God is one. You can become… If you become so powerful, qualified, then you can become the, I mean to say, director of the sun planet. You can become the director of moon planet. There are innumerable, thousands and millions of planets, and they are… Just like here also, you select one president to control your country, or any other country, or one becomes the controller of the whole earth, similarly, there are different controllers. They are called demigods.

So kāmais tais tair hṛta-jñānāḥ [Bg. 7.20]. So worshiping of the demigods means that gradually, when they… They will gradually develop into Kṛṣṇa consciousness. If you… If one is completely disobedient, then there is no chance. So obedience is taught there. Just like a police officer, he's standing on the crossroad. As soon as he shows his hand, oh, you have to stop. You may be a millionaire; that doesn't matter. But you have to show the respect to the policeman because he's a government officer. If you don't, then you'll be fined. He's a petty officer. Your position may be very high. That doesn't matter. You have to show respect. Similarly, these demigods, they are officers of the Supreme Lord.

So showing respect to the constable in the street means showing respect to the government, not to that particular person. So these things are there in the Vedic literatures. But if you want some favors from the police officer, then you are also entangled, and that police officer is also entangled. You have to go by the rules. But one who is directly in touch of the Supreme Lord, they do not require to worship any other… Because actually… Suppose a man is personally in contact with your President Johnson. That does not mean he'll disobey the constable. No. Naturally he will obey, although he's direct contact. Similarly, those who are in direct contact with the Supreme Personality of Godhead, they have no disregard for these demigods, but they know the ultimate supreme power is the Supreme Personality of Godhead. They have got that knowledge. So their surrender is there in the Supreme Lord, not here. But they are not going to show any disrespect. A real devotee, he does not show any disrespect even to the ant, and what to speak of the demigods, because he is in knowledge that "Every living entity is part and parcel of the Supreme Lord. They're playing different parts only. So in relationship with the Supreme Lord they're all my respectables." Therefore a devotee is taught to address all his contemporaries as "Prabhu, my dear sir, my dear lord." That is the position of Kṛṣṇa consciousness. They are not heartless. They are very submissive.

There are six, twenty-six qualifications of a factual devotee of the Lord. They are very kind. They are very obedient. They are sober, economic, everything, all good qualifications. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ [SB 5.18.12]. One, if he becomes the devotee of the Lord, all good qualities automatically will develop because he is good. By nature a living entity is the perfect good, but due to the contamination of the lust, he has become vicious. He has become vicious. By nature he's not vicious; he's perfect. Because he's part and parcel of the gold, he's gold. By outward covering he has become something nonsense.

So this is the process. We are trying to, I mean, to introduce in the modern society Kṛṣṇa consciousness, and that will make us all-perfect, happy, and after leaving this body we shall enter into the kingdom of God, where there is eternal life, bliss and full knowledge.

Thank you very much. If any questions, now… (end)

661023BG.NY

Bhagavad-gītā 7.28-8.6

New York, October 23, 1966

Prabhupāda:

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

[Bg. 7.28]

This verse we have been discussing last day. Dvandva-moha. Dvandva-moha, this duality, that "You are…, you have got different interest, I have got different interest," this is called dvandva-moha. "Your interest is clashing with my interest." This is illusion. This illusion can be removed only by this Kṛṣṇa consciousness. Therefore the Lord says that yeṣām anta-gataṁ pāpam.

Pāpam means sin. So sin, we commit sins out of ignorance. Our sinful nature is due to ignorance. Just like a person who does not know the laws of the state, he commits something which he does not know, but he is captured, he is arrested under the law. So similarly, all kind of sins we perform, it is due to ignorance. And ignorance is no excuse at the same time. Suppose a child does not know that fire burns, but the child catches fire. The fire is so cruel that it will not excuse. The laws of fire will act, even on the child. The child is innocent or ignorant. Innocence is also sometimes ignorance, due to ignorance. We sometimes praise the quality of child, the ignorance. But that child, when grown up, becomes a vicious man. So this ignorance, or innocence, they are not very good qualities.

So yeṣām anta-gataṁ pāpam. Pāpam means sin. "One who has been completely freed from the reactions of sinful acts," anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām, "of those persons who are simply engaged in activities of piety," te, "those people," dvandva-moha-nirmuktāḥ, "they can become free from this duality of interest." That means one who becomes Kṛṣṇa conscious, he has no distinction between one person to another. He has no distinction, "Oh, this is Indian," "This is American," "This is Chinese," "This is Russian." No. He transcends this. By Kṛṣṇa consciousness we can transcend this material consciousness of different interests. We have no other interest except realization of our self. But because, due to our ignorance, we have created our different interests and we are committing sins and breaking the laws of nature; and therefore we are gradually, by and by, becoming more and more entangled in this material nature. So the Lord says that "One who has surpassed this material nature and ignorance," te, "they can become free from this conception of duality," bhajante mām, "and becomes a perfect devotee of Myself." That means, in other words, one who becomes perfectly Kṛṣṇa consciousness, he becomes liberated from this conception of duality or illusion of duality. He becomes a perfect man-jarā-maraṇa-mokṣāya.

Now, one can question why this perfection is required. What is the necessity of perfection? Because there are still… There are… People are mostly under the spell of the modes of nature of ignorance. Therefore they do not know the value of Kṛṣṇa consciousness. They can inquire that "What is the use of becoming Kṛṣṇa consciousness, Kṛṣṇa conscious, and become free from this conception of duality? What is the use?" So Lord Kṛṣṇa replies that question. Why?

jarā-maraṇa-mokṣāya

mām āśritya yatanti ye

te brahma tad viduḥ kṛtsnam

adhyātmaṁ karma cākhilam

This is necessary for you to become this Kṛṣṇa conscious, to adopt this life of Kṛṣṇa consciousness. Why? Because jarā-maraṇa-mokṣāya: "In order to get out of the miseries of jarā." Jarā means old age, invalidity. And jarā-maraṇa. Maraṇa means death. Due to ignorance, we forget the miseries of death, the miseries of invalidity, or old age. We think, "Now we are young, young man, young woman. Oh, we don't care for what is old age or what is death. Let us enjoy." We forget. But a man who is not in ignorance, he has always in his view that this material life is full of miseries because there is birth, there is death, there is old age and there is disease.

So we materialists, we don't take into consideration that birth, death, disease and old age are the greatest miseries of our life due to our ignorance. But this ignorance has to be removed if one has to become out of these clutches of birth, death, old age and disease. This is not possible to remove by the so-called material science. Material science cannot remove these miseries. They can remove temporary, something artificially, some of our miseries. Just like we are feeling little warm. If the room was, had been air conditioned, we could feel some comfort. That is temporary. But our ultimate miseries are these four things: jarā-maraṇa-mokṣa. Jarā means old age and birth, death.

So Lord Śrī Kṛṣṇa says, jarā-maraṇa-mokṣāya mām āśritya. If one has to…, has the ambition for getting out of these clutches of birth, death, old age and disease, then one, if he's intelligent enough, then, jarā-maraṇa-mokṣāya mām āśritya, under Kṛṣṇa consciousness, if one attains his life's living activities… Activities there must be. We cannot stop, so long we have got this body or we have no body. That is an activity… We are active. Every living soul is active by nature. But that activity should be coordinated, dovetailed. The activity should be in Kṛṣṇa consciousness. So jarā-maraṇa-mokṣāya mām āśritya yatanti ye. Yatanti means "one who endeavors in that way." Te brahma: "They are actually Brahman." Brahman means they are transcendental, in transcendental state. Te brahma tad viduḥ kṛtsnam: "Or they can understand what is the meaning of Brahman, or the transcendental, Transcendence." Te brahma tad viduḥ kṛtsnam adhyātmaṁ karma cākhilam: "They understand what is Brahman, and their work, their activities are also Brahman."

Now, there are two classes of transcendentalists. One class of transcendentalists, just like the impersonalists, they want to stop activities. They think like that, that when one becomes one with the Transcendence, then their activities stop. But actually, from the Bhagavad-gītā we find that te kṛtsnam adhyātmaṁ karma cākhilam. Their activities are not stopped, but the quality of the activity is changed. Brahman. The quality of activities becomes transcendental. Karma cākhilam. Akhila. Whatever he does in Kṛṣṇa consciousness, whatever he does, that becomes Brahman, or transcendental. That means free from the contamination of the three modes of material nature. Therefore, as he becomes free from the contamination of the three modes of material nature, therefore he's not going to have next body of this material nature. Next body he's not going to have material… The same example: just the, if you put iron rod into the fire, it becomes gradually the fire. The nature of fire the iron rod attains. So when it is red-hot, there is no possibility of its being the iron, but it is fire.

So by our activities in Kṛṣṇa consciousness, we become free from the contamination of these three modes of material nature, and thus, at the end, we become purely, purely spiritual, transcendental. Here it is stated:

sādhibhūtādhidaivaṁ māṁ

sādhiyajñaṁ ca ye viduḥ

prayāṇa-kāle 'pi ca māṁ

te vidur yukta-cetasaḥ

"One who understands this science of Kṛṣṇa consciousness," sa-adhibhūtam adhidaivam, "so even at the time of his death, he remains steady in that Kṛṣṇa consciousness." And therefore his next birth is not in this material world, but in the spiritual world.

Now next chapter, Kṛṣṇa inquires, er, Arjuna inquires, "What is this adhibhūtam, adhidaivam, adhiyajñam?" These three questions are being put by Arjuna.

arjuna uvāca

kiṁ tad-brahma kim adhyātmaṁ

kiṁ karma puruṣottama

adhibhūtaṁ ca kiṁ proktam

adhidaivaṁ kim ucyate

Now, this, these are technical terms. What are these technical terms? First technical term is "brahma." What is Brahman? Arjuna's question is first: "What is Brahman?" Then next question is: "What is adhyātmā? What is adhyātmā, spirit?" Then next question is: adhibhūtam. Adhibhūtam means "What is these material elements?" And adhiyajña: "What is Supersoul?" And "At the time of death, what are the perception of these three things?" Very complicated questions. Very complicated question. Adhyātma-brahma, adhyātmā, adhibhūta and adhiyajña and adhidaiva.

So Kṛṣṇa is answering one and each gradually. Śrī bhagavān uvāca. Bhagavān uvāca means Lord Kṛṣṇa, He's the Supreme Personality of Godhead, He's replying. Śrī bhagavān uvāca. What is that? Now, akṣaraṁ paramaṁ brahma svabhāvo 'dhyātmam ucyate. Akṣaraṁ paramaṁ brahma. Now, akṣaram means infallible. Infallible. And paramam means supreme. And brahma means indestructible, Brahman. Indestructible or which is eternal, that is called Brahman. Now, akṣaraṁ paramaṁ brahma. Paramaṁ brahma. Now, eternal, we are eternal. This has been explained in the Second Chapter of Bhagavad-gītā. Na hanyate hanyamāne śarīre [Bg. 2.20]. We do not die even after the destruction of this body. So we are Brahman. Brahman means indestructible and eternal. Some, some matter may be indestructible sometimes, but not eternal. Matter is not eternal. Therefore two things are to be understood about Brahman: indestructible and eternal.

So as we have several times explained that we are all Brahman, but we are part and parcel of the Brahman. Now here it is said that paramaṁ brahma, the Supreme Brahman. The Supreme Brahman means one who does not come into this material contamination. He is called Supreme Brahman. The impersonalist school, they do not distinguish between these two Brahmans. They say, "Brahman is one. This individual Brahman, this conception of individual Brahman, is māyā, illusion." That is their doctrine. But according to Vaiṣṇava doctrine, they do not accept this. Their question is, "If Brahman is Supreme, then how He comes in contact with the māyā?" A Supreme cannot be under the subordinate, subordination of anything else. If something is under subordination, he cannot be Supreme. He cannot be Supreme. That is their argument.

Therefore the Brahman who comes under the clutches of this material māyā, er, energy, that Brahman is not the Supreme Brahman, and that is accepted in the Vedic literature, nityo nityānāṁ cetanaś cetanānām: (Kaṭha Upaniṣad 2.2.13) "There are eternal, but out of the eternals, there is one supreme eternal." Nityaḥ. Nityaḥ means singular number, and nityānām means plural number. So plural number, we are plural number. Nityo nityānām, cetana. Cetana means living. I am also living. God is also living. He is also a living being like us, but He, His distinction is like this: eko bahūnāṁ vidadhāti kāmān: "That eka, that singular number Brahman, He maintains all these plural number Brahmans." Therefore, this plural number Brahman, this jīvātmā, these living entities, they are supported by the Supreme Brahman, Bhagavān. Just like government and citizens. Now, together that is a nation, but government supports the citizens. Similarly, Paraṁ Brahman and these ordinary living entities, Brahman, simple Brahman, they are qualitatively one, but the Supreme Brahman supports all other Brahmans.

Akṣaraṁ paramaṁ brahma. Akṣaram means that the Supreme Brahman, or the Supreme Personality of Godhead, svabhāvo 'dhyātmam ucyate… Svabhāva, these qualities, they are called adhyātmā. Bhūta-bhāvodbhava-karo visargaḥ karma-saṁjñitaḥ. And the activities out of these three qualities of material nature, they are called karma, work. Adhibhūtaṁ kṣaro bhāvaḥ. Adhibhūtam. The material energy is kṣaraḥ. Kṣaraḥ means destructible. Kṣaro bhāvaḥ. Puruṣaś ca adhidaivatam. And the living soul, he's called adhidaiva. Adhiyajñaḥ aham eva atra dehe deha-bhṛtām.

Now, there, there are… We have several times explained in this meeting that there, there are two birds: the individual soul and the Supersoul. They're sitting in this tree of this body. So the Supersoul is called adhiyajña. These are all the technical names. You can remember. The Supersoul is called adhiyajña, and the soul is called adhibhūta. Now, Kṛṣṇa says… These technical terms, of course, one should know, but it requires very long description. We have to give our attention with separately for understanding. Generally, we can take out.

Now, the real fact is that why these things are to be known? Now, Lord Kṛṣṇa says,

anta-kāle ca mām eva

smaran muktvā kalevaram

yaḥ prayāti sa mad-bhāvaṁ

yāti nāsty atra saṁśayaḥ

[Bg. 8.5]

Now here is the critical point. The critical point is anta-kāle. Now, if you go on with Kṛṣṇa consciousness, your, the ultimate result of Kṛṣṇa consciousness… What is the ultimate result? The ultimate result is described here. Now, anta-kāle: "at the time of your death." That is called anta-kāle-now end everything, all our activities, all this proprietorship, everything is now ended. Not end. It is just going to, just at the verge of your point of death… Anta-kāle ca mām eva [Bg. 8.5]. Mām eva. Kṛṣṇa says, mām: "unto Me, Kṛṣṇa." So therefore one who is always, constantly in Kṛṣṇa consciousness, naturally, at the time of his death he'll think of Kṛṣṇa. This is a practice. This is a practice. Just like that King, er, Kulaśekhara. He has got many nice verses about his devotional service, and in one verse he describes about his position. He says,

kṛṣṇa tvadīya-pada-paṅkaja-pañjarāntam

adyaiva viśatu me mānasa-rāja-haṁsaḥ

prāṇa-prayāṇa-samaye kapha-vāta-pittaiḥ

kaṇṭhāvarodhana-vidhau smaraṇaṁ kutas te

[MM 33]

"Because at the time of death, my dear Kṛṣṇa, I do not know what will be my position, because at that time all the functions of my body will be stopped and naturally there will be a block in my throat of the coughs…" At the time of death… One who has seen a dying man, he'll see there is cough in this kaṇṭha, in this throat, in the channel, throat. So he prays, at the time of death, kaṇṭhāvarodhana-vidhau kapha-vāta-pittaiḥ: "By the derangement of the bodily function, when kapha will choke up my throat, then how I shall be able to chant? Because I am now healthy. I am now chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, but at that time, how I shall be able to chant? So therefore, while I am chanting now in good health, please let me die immediately so that I can die chanting." Yes. That is the prayer. But, er, because that is the ultimate examination.

Here it is stated, anta-kāle ca mām eva smaran muktvā kalevaram [Bg. 8.5]. Just kalevaram. Kalevaram means this body, and when becomes freed from this body, he…, or gets out of the body and at the very same time he remembers Kṛṣṇa, then one who passes this body, life, in this way, yaḥ prayāti sa mad-bhāvaṁ yāti… Mad-bhāvaṁ yāti means he at once attains the nature of Kṛṣṇa: eternity, blissful and knowledge. This is the advantage of Kṛṣṇa consciousness. Because at the time of death, whatever you practice now in your healthy life, that will be… Just like asleep we dream of the things of our activities, similarly, this death is also a kind of dream. Death is a dream, er, sleep, sleeping. Death is nothing but sleeping for seven months. That's all. Sleeping for seven months, that is called death. Just like, in the operation table, one becomes unconscious for one hour, half an hour. Then he comes to his consciousness. Again he comes to the same point. So similarly, death is nothing but to remain practically unconscious for seven months. That's all. This body is left, and we enter into a particular womb of mother, and just to develop another body it takes about seven months. Then, after seven months, when the body is fit, then our consciousness comes back. Then we want to come out of the womb. And at the tenth month we come out. That is a very miserable condition. That is the miserable condition of birth. "But one who leaves his body in Kṛṣṇa consciousness," anta-kāle, "at the point of death," Kṛṣṇa says, yaḥ prayāti, "who leaves his body in this way," sa mad-bhāvaṁ yāti [Bg. 8.5], "he at once attains the perfection like Me, like My nature. His nature is transcendental. Therefore one attains at once, transcendental." Yāti nāsty atra saṁśayaḥ: "These things are to be taken up." Nāsty atra saṁśayaḥ: "There is no doubt about it."

Now, if we believe Kṛṣṇa as the supreme authority, if we believe Him, then we can adopt this. And there is no question of disbelieving Him, because all great souls, all great scholars and all great spiritualists… Arjuna, you say the example of Arjuna. He's not an ordinary man. He belongs to the royal order. And he's a very, I mean, a great fighter, great general. And he is taking instruction from Kṛṣṇa. If Arjuna has taken instruction from Kṛṣṇa… He's a… Rāmānujācārya has taken, accepted Kṛṣṇa as the Supreme. He… Śaṅkarācārya has accepted the Kṛṣṇa as Supreme. And all the ācāryas… Lord Caitanya has accepted Kṛṣṇa as the Supreme. Then what is the difficulty of my understanding about His greatness? Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. Just like when we go to the market, if we see that everyone is purchasing at the same time, then I think, "Oh, undoubtedly it is the exactly price. Oh, let me purchase at this price." The doubt is gone at once, because I see several persons, they're accepting at that price. So it is right price. That is the standard. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186].

The śāstra says that knowledge… Because our receptive power of knowledge is very limited… We are not perfect. Our senses are not perfect. Therefore whatever we acquire by these blunt senses, they cannot be perfect. The direction is, therefore, tarkaḥ apratiṣṭhaḥ: "If you want to reach to the ultimate conclusion simply by arguments and speculation, that is not possible." Because argumentative power is a special gift. Suppose you can argue very nicely. That's all. I cannot. But somebody may come-he's more powerful in arguments. He can defeat you. So don't depend on your speculative function or arguments. Don't depend on that. They're all imperfect. Tarkaḥ apratiṣṭhaḥ. These are the directions of higher authorities.

So tarko 'pratiṣṭhaḥ śrutayo vibhinnāḥ. Śrutayaḥ means scriptures. If you take scriptures, different scriptures there are, and one scripture may differ from another scripture. So that is also very difficult, to find out the real truth, transcendence, from the scriptures. So tarko 'pratiṣṭhaḥ śrutayo vibhinnā nāsāv ṛṣir yasya mataṁ na bhinnam. And so far philosophy is concerned, each and every philosopher is different from the other philosophers. One philosopher is putting some theory, another philosophy is putting another doctrine or theory. So we are puzzled, which of them has to be accepted. Śrutayo vibhinnā nāsāv ṛṣir ya… Because in the mundane philosophers, mundane scholars, they want to give his own interpretation of everything. That is their habit. They don't accept the interpretation of the higher authority. They want…, each and every one of them want to become the higher authorities. So our this principle, this devotional principle, is not like that. We don't pose ourselves as the higher authority. We just try to follow the higher authority. We don't pose ourself. We never… We'll never say that "In my opinion, it should be like this." Oh, what opinion I have got? What value I have got of my opinion? What is my value? I am a blunt man. I cannot acquire any knowledge perfectly. And what is the use of my opinion?

So this is the line. Kṛṣṇa consciousness is, er, they do not accept anything which is not authorized by the higher personality. But in the material world you'll find one philosopher is putting one doctrine, another philosopher is putting another doctrine, and they're differing with one another. So you cannot conclude what is real thing. Nāsāv ṛṣir yasya mataṁ na bhinnam, dharmasya tattvaṁ nihitaṁ guhāyām: "Therefore the truth, real truth, is lying in the very confidential part of your body." Then what is to be done? Now, best thing is mahājano yena gataḥ sa panthāḥ: [Cc. Madhya 17.186] "You just try to follow the higher authorities."

So Kṛṣṇa is the higher authority. Kṛṣṇa is the higher authority. If we accept Him and follow this instruction, and if we believe Him, then we get perfection. There is no doubt about it. Of course, these philosophical questions are difficult. It may not be very interesting. But it is…, they are to be understood. Actually, if we want to get out of ignorance, these books are meant for driving our ignorance. And as we become out of the ignorance, so we become free from this material entanglement. But at the present age people are not so intelligent that they can follow. Therefore this saṅkīrtana movement is the best. Everyone can take part. And when Hare Kṛṣṇa is chanting there, undoubtedly… We discuss this Bhagavad-gītā only for understanding that we are not blindly following a principle. It is a science. It is based on philosophy and science. But we have made the process easy, that's all, by following great stalwart personalities. But it is not that it is a blind following. It is based on philosophy and science, this Kṛṣṇa consciousness.

So if anyone wants to understand on the basis of philosophy and science, oh, we have got ample philosophy and science on this point. But if you accept it, then it is the same thing. Acceptance is required-if you directly accept it. Suppose the fire, the fire, you accept it at once or you accept fire by scientific study, "What is fire? What is the quality? What is the…?" Go on! You can understand scientifically fire. But either you understand it scientifically, or philosophically, or you touch it directly, the action is the same. The action is the same. A child, without knowing the science of fire, physical constitution of fire, if he touches the fire, the fire will act. And, I mean to say, a great scientist who has physical knowledge of this fire, if he touches also fire, he'll get…, he is also burnt. So Kṛṣṇa consciousness is so nice that you accept without understanding any philosophy or science about it-this, it will act. But if you want to understand it through philosophy or science, we have got ample stock in the Bhagavad-gītā. These are the…

So now Kṛṣṇa concludes… Of course, I shall conclude this portion after reading one verse. Yaṁ yaṁ vāpi smaran. Now, Kṛṣṇa has said that at the last point of your death, if you are in full Kṛṣṇa consciousness, then your next promotion is to the equal status of Kṛṣṇa. Mad-bhāvam: "in the same nature." Why? Now, the truth is:

yaṁ yaṁ vāpi smaran bhāvaṁ

tyajaty ante kalevaram

taṁ tam evaiti kaunteya

sadā tad-bhāva-bhāvitaḥ

[Bg. 8.6]

The nature's law is, if you are practiced under certain condition of life, and at the end of death, if you think of that life, then your next birth… The next birth is, means, carrying the idea of this birth to the next birth. You are changing simply bodies, death. Suppose you are poet. You are a thoughtful poet. Now, when you change your body, oh, you'll still remain a poet. By changing your body, it does not become something else. So the thought is the real thing. That will carry you to the other body. This is, this is gross body, and there is subtle body. The subtle body is mind, ego and intelligence. So when you give up this gross body, the subtle body carries me to another gross body, another gross body. But when you become on the same level of Kṛṣṇa consciousness, then your this subtle body also cannot act. You directly go in spiritual body to Kṛṣṇa.

So we shall discuss this point next… Now, if there is any question, you can ask. (end)

Bhagavad-gītā Chapter - 8: Lectures

740607BG.GEN

Bhagavad-gītā 8.1

Geneva, June 7, 1974

Nitāi: (leads chanting, etc.) Translation: "Arjuna inquired: O my Lord, O Supreme Person, what is Brahman? What is the self? What are fruitive activities? What is this material manifestation? And what are the demigods? Please explain this to me."

Prabhupāda:

arjuna uvāca

kiṁ tad-brahma kim adhyātmaṁ

kiṁ karma puruṣottama

adhibhūtaṁ ca kiṁ proktam

adhidaivaṁ kim ucyate

These are the subject matter of knowledge. Kiṁ brahma. Brahman means the biggest. Bṛhannatvāt bṛhatvāt. Biggest, it is already biggest, but still increasing. That is called brahman. So this cosmic mani…, universe, it is already the biggest, but it is increasing. That is also scientific, modern science. It is… The statement is already scientific. Modern science also, they say that the universe is increasing. So brahman means the biggest.

So our Vaiṣṇava philosophy, biggest means Kṛṣṇa, because He is the richest, He is the strongest, He is the wisest, He is the most beautiful. In this way, He is the biggest. We also calculate. If anyone is very rich, we consider he is the biggest man in the society. But nobody can hold all the riches of the world. Kṛṣṇa can hold. Kṛṣṇa has got all the riches of the world. Sarva-loka-maheśvaram [Bg. 5.29]. Kṛṣṇa says, "I am the maheśvaram, the supreme owner of all the planets." So actually Kṛṣṇa is Parabrahman. He's not only Brahman, but Parabrahman. That is accepted. Kim adhyātmam. Ātmā. Ātmā means this body, ātmā means this self, ātmā means the mind. But Arjuna is asking, "What is the real meaning of ātmā?" Ātmā means the soul. You are also ātmā. I am also ātmā. Every one of us, the minute particle, part and parcel of Kṛṣṇa. Kim karma. This karma means to work. That is material. Working is required in the material world. Without working, you cannot get anything. Here you have to maintain your body and soul together. Therefore you have to work. So work can be divided in different ways, but one has to work. One may work as a brāhmaṇa, one may work as a kṣatriya, one may work as a vaiśya or a śūdra. So work is there. Without working… The just opposite, without working, without any endeavor, you can live eternally-that is Vaikuṇṭhaloka. Vaikuṇṭha means without any anxiety. Here we are full of anxieties.

Puruṣottama. Arjuna addressed Kṛṣṇa as Puruṣottama, uttama-puruṣa. There are three kinds of puruṣas. Puruṣa means the male, or the enjoyer. So uttama-puruṣa, madhyama-puruṣa, adhama-puruṣa. Adhama means the lowest. We are also puruṣa. At least, we have taken the position of puruṣa to enjoy this material world. But we are adhama-puruṣa. Adhama means the lowest. We cannot enjoy independently. We require so many favorable circumstances. Just like we cannot see without the sunrise. Still, we are very much proud of seeing. We say, "Can you show me God?" Well, can you see God? You cannot see without sunshine, and still, you are so much proud of your eyes. That is called adhama. He has no knowledge; still, he's taking Ph.D. degree and getting Nobel Prize. This is going on. So Kṛṣṇa is the Puruṣottama, uttama-puruṣa. The madhyama-puruṣa is the Supersoul. Via media between Kṛṣṇa and we. We are adhama-puruṣa. So Kṛṣṇa is addressed as uttama-puruṣa, "the best of all puruṣas, or enjoyers." Adhibhūtam, the matter, five elements of matter. Kiṁ proktam. Which of them are called the Brahman, ātmā.

Everything, Kṛṣṇa…, Arjuna wanted to know from Kṛṣṇa. Kṛṣṇa, he has accepted Kṛṣṇa as the spiritual master, and spiritual master means the authority. Unless you accept somebody as quite fit for becoming your authority, he cannot become a spiritual master. You must be satisfied by the authoritative statement of the spiritual master. You cannot argue. That is the principle of authority. Adhidaivam, the demigods. The demigods, they are controlling the universal affairs. Just like for rain, water supply, Indradeva, the demigod known as Indra, he is in charge. For heat and light, the demigod Sūryadeva, he's in charge. Similarly, the moon, Candradeva… They are all devas, demigods. He's in charge of, what is called, activating the vegetables, the moon, activating the vegetables. In this way, all these demigods have got different power invested upon them by the Supreme Personality of Godhead. They are agents. They are called demigods, Indra, Candra… There are thirty-three crores of demigods, and they are controlling our activities also. The astronomy means the astral influence upon us. And according to the astral influence, we act. Therefore horoscope is made. At the time of birth, a person's situation according to different astral influence, and then the astrology science can make his horoscope, his future activities, his future hopes. Everything is done. Adhibhūtam.

Then adhiyajñam. Adhiyajña, the Supreme Personality of Godhead, Nārāyaṇa or Viṣṇu, Adhiyajña. Kathaṁ ko 'tra dehe 'smin madhusūdana: "Where the Adhiyajña, Supersoul, living within this body?" Prayāṇa-kāle ca kathaṁ jñeyo 'si niyatātmabhiḥ, niyatātmabhiḥ: "Those who are yogis or devotees, how do they meditate upon You, and at the time of death, prayāṇa-kāle, how he passes away?"

Śrī-bhagavān uvāca: "Bhagavān replied."

akṣaraṁ brahma paramaṁ

svabhāvo 'dhyātmam ucyate

bhūta-bhāvodbhava-karo

visargaḥ karma-saṁjñitaḥ

adhibhūtaṁ kṣaro bhāvaḥ

puruṣaś cādhidaivatam

adhiyajño 'ham evātra

dehe deha-bhṛtāṁ vara

So after explaining all these different items, adhibhūtam adhiyajñam, the Supersoul, the material creation, the Puruṣottama, everything, then Kṛṣṇa said,

anta-kāle ca mām eva

smaran muktvā kalevaram

yaḥ prayāti sa mad-bhāvaṁ

yāti nāsty atra saṁśayaḥ

[Bg. 8.5]

This is the ultimate end of Kṛṣṇa consciousness, that anta-kāle, at the time of death, at the end of life, anta-kāle ca mām, "unto Me," anta-kāle ca mām eva [Bg. 8.5], "certainly," smaran, "remembering…" The Deity worship especially meant for this purpose, so that you go on worshiping the Deity of Rādhā and Kṛṣṇa, naturally you'll be practiced to think of Rādhā-Kṛṣṇa always within your heart. This practice required. Anta-kāle ca mām eva smaran muktvā [Bg. 8.5]. This is the mukti.

Mukti means no more material body. That is called mukti. We are now conditioned by this material body. In the material world, we are changing one body after another, but there is no mukti. There is no liberation. Mukti is… Simply by changing body, we are not mukta. Mukta means we change this body not to accept any more material body, but we remain in our own spiritual body. Just like if you are diseased, you are suffering from fever, so when there is no more fever, but you remain in your original healthy body, that is called mukti. It is not that mukti means to become formless. No. The same example: You are suffering from fever. To become free from fever does not mean that you become formless. Why I shall become formless? My form is there, but my form is no more disturbed by the fever, feverish condition. That is called mukti. Roga-mukta, free from disease. Therefore it is called muktvā kalevaram. Just like the snake. They sometimes give up the outer covering of the body. Have you seen?

Devotees: Yes, yes.

Prabhupāda: But he remains in the body. He remains in the body. But the extra covering which had, he had grown, that is also gone once he gives up. Everything, every education, is there in the nature's study. We can see the, the snake give up the covering, but he remains in his form. Similarly, we… Muktvā kalevaram means this extra… Just like this dress, this is covering. I can give it up, but I remain in my original body. Similarly, mukti means I have got my original body already. It is covered by this material coating. So when there is no more material coating, that is called mukti. That can be achieved when you go to Kṛṣṇa, back to home, back to Godhead. At that time, you do not become formless. Form remains. As I am individual form, similarly, when I go to Kṛṣṇa, Kṛṣṇa has also His individual form, I have also my individual form… Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He's the chief of all living entities. So that is called mukti.

So that mukti you can have if you can remember Kṛṣṇa at the time of your death. So this is possible. If we are practiced to think of Kṛṣṇa always, naturally, at the time of death, at the time of end of this body, if we are so fortunate to think of Kṛṣṇa, His form, then we become materially free, no more this material body. This is Kṛṣṇa consciousness. Practice. Yaḥ prayāti sa mad-bhāvaṁ yāti [Bg. 8.5]. In the fourth chapter, I think, we have read that,

vīta-rāga-bhaya-krodhā

man-mayā mām upāśritāḥ

bahavo jñāna-tapasā

pūtā mad-bhāvam āgatāḥ

[Bg. 4.10]

So that mad-bhāva, here it is said, yaḥ prayāti. Anyone who is passing away, who is leaving this body, thinking of Kṛṣṇa at the time of death, yaḥ prayāti sa mad-bhāvaṁ yāti [Bg. 8.5]. Mad-bhāvam means spiritual nature, this spiritual world. This is also Kṛṣṇa's world, but this is not the spiritual world. This is material world. We have already discussed that He has got two energies, material and spiritual. This material world is the manifestation of Kṛṣṇa's material energy. Similarly, He has got a spiritual world also. Because He, His spiritual energy's also one of the energies. So mad-bhāvam yāti means that spiritual energy… Because Kṛṣṇa remains in that spiritual world, therefore He says mad-bhāvam, "the spiritual nature."

So this is the simple process. Anta-kāle ca mām eva smaran muktvā kalevaram, yaḥ prayāti sa mad-bhāvaṁ yāti [Bg. 8.5], "He goes." Na asti atra saṁśayaḥ: "You do not doubt it." If you have taken Kṛṣṇa as the supreme authority, and Kṛṣṇa says there is no doubt about it, then why shall I become doubtful? Why shall I disbelieve Kṛṣṇa? This is the process. Chant Hare Kṛṣṇa. Always remember Kṛṣṇa. And death may take place at any time. There is no guarantee that after so much time you'll die. At any moment, you can die. Death, there is no guarantee. But it is a guarantee that you must die. That is guaranteed. But when you will die, that is not guaranteed. Therefore we must be prepared for death at any moment. Therefore a devotee is not afraid of death. He knows that death may come at any moment. We are… Nowadays, it has, the death is very cheap. Because we are using this motorcar, these aeroplanes, so many things, ships and other things for transportation, and there is, every moment there is danger of accident, collapse, everything. So death is now very cheap. So we must be prepared for death at any moment. There is no guarantee, that "I am not yet old enough. I am not yet eighty years, ninety years. Why shall I die?" No. You may be twenty years, twenty-five years or younger than that. Death is assured, and it can take place at any moment.

Therefore our only duty is to think of Kṛṣṇa, Puruṣottama, so that we may die at any moment, but we become spiritual salvation. This is our only duty. We have no other duty. How to remember Kṛṣṇa twenty-four hours? That is the greatest process of yoga perfection. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā. Mad-gatenāntar-ātmanā: [Bg. 6.47] "Always thinking of Me, he is first-class yogi." So this Hare Kṛṣṇa mahā-mantra is so nice that as soon as you chant Hare Kṛṣṇa, you immediately remember Kṛṣṇa. You go on chanting; that means remembering. So in chanting, chanting, if there is death, so I am remembering Kṛṣṇa. What is my fear? I am going to Kṛṣṇa, back to home, back to Godhead. It is so nice.

So always be engaged in Kṛṣṇa consciousness, chant Hare Kṛṣṇa mantra. Then you are sure and safe not only in this life, but also you are going home, back to Godhead. It is so nice thing.

Thank you very much. (end)

661026BG.NY

Bhagavad-gītā 8.5

New York, October 26, 1966

Prabhupāda: There is a story. In a cowshed there was fire. So after that incidence, the cow, as soon as the cow sees something red, oh, they began to disturb, "Oh, there is fire." Similarly, here, tasting the bitterness of so-called rascaldom, they think that Rādhā-Kṛṣṇa is also similar rascaldom. So we shall begin? So when they have sent the file? Did you ask?

Brahmānanda: I think two days ago.

Prabhupāda: Oh. Then they might have received.

Brahmānanda: Yes.

Prabhupāda: (starting to play karatālas) Jaya oṁ viṣṇu-pāda paramahaṁsa parivrājakācārya aṣṭottara-śata śrī śrīmad bhaktisiddhānta sarasvatī gosvāmī… (chants gurvaṣṭaka, kīrtana, prema-dhvani)

om ajñāna-timirāndhasya

jñānāñjana-śalākayā

cakṣur unmīlitaṁ yena

tasmai śrī-gurave namaḥ

[I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.]

śrī-caitanya-mano-'bhīṣṭaṁ

sthāpitaṁ yena bhū-tale

svayaṁ rūpaḥ kadā mahyaṁ

dadāti sva-padāntikam

[When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?]

vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam

sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ

śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

[I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.]

In the Eighth Chapter, Bhagavad-gītā, Lord Kṛṣṇa says,

anta-kāle ca mām eva

smaran muktvā kalevaram

yaḥ prayāti sa mad-bhāvaṁ

yāti nāsty atra saṁśayaḥ

[Bg. 8.5]

Anta-kāle means "at the time of death." "At the time of death, one who remembers Me…" Anta-kāle ca mām eva. Mām eva. Mām eva means… Eva means "certainly," and me means…, mām means "me." "Certainly Me." The Supreme Personality of Godhead says, "Certainly Me." That means Kṛṣṇa, or Kṛṣṇa's expansion, the form-not formless. Mām. Formless… This is explained in the Twelfth Chapter, that kleśo 'dhikataras teṣām avyaktāsakta-cetasām [Bg. 12.5]. One who is attached to the impersonal Brahman, then his business is troublesome. Kleśa. Kleśa means troublesome. Avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate. Dehavat. Because we are in this material body and our senses are not able to understand except something form. So if by artificial way I want to think of formless, it becomes a troublesome business.

Actually, God is not formless, but His form is different. Everything has form. Without form, there is nothing. Even the smallest atom, it has got form. Just like in geometry, they describe a point has no length, no breadth-because the point is so small that our instrument, measuring instrument, fails to measure what is its length or breadth. Therefore they give it up, that "It has no length and no breadth." But actually, it is not a fact. It has got length and breadth, but we have no instrument, we have no power to see.

So spirit soul is aṇor aṇīyān mahato mahīyān. Spirit soul is the greater than the greatest and it is the smaller than the smallest. So we cannot see the smallest; we cannot see the greatest. Greater than the greatest. We can think of the greatest, the sky, the expansion of the sky-unlimited. But such skies, God is so great that innumerable, millions and billions of skies are within Him. In the Brahma-saṁhitā it is stated, yasyaika-niśvasita-kālam athāvalambya… [Bs. 5.48]. Therefore we have to refer to the authoritative scripture to get knowledge. As I told you the other day, that transcendental knowledge has to be acquired by aural reception. There is no other way. Just like, practical. The geometrical calculation is that the sun, the dimension of the sun is many, many hundred, thousands of…, greater than the earth. But we are seeing just like a disk. So our sense is unable to see how great it is. It is a material thing. So how we can see the greatness of God with these material eyes? It is not possible. As you are understanding about the sun by authoritative statement of the geometry, that this sun globe is so great, so many hundred thousands greater than the… But you are seeing just like a disk. So how to get the knowledge of the sun? By receiving through the ear. That's all. Simply you have to receive the knowledge from the authority. It is not that practically you are experimenting by going to the sun, that it is so great and so long, so broad. That is not possible. You have to receive such knowledge through authority. That's all.

So even for material understanding which is beyond our sense perception we have to receive knowledge from authority. Similarly, we cannot understand what is God. But from the authoritative sources we can understand that God is so great. Just like in the Brahma-saṁhitā it is stated that yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]-that you see this universe, and in each universe there is a predominating demigod which is called Brahmā, or jagad-aṇḍa-nātha, the master of the universe. That master of the universe is living, only taking the duration of breathing of Mahā-Viṣṇu. Just like you are breathing, inhaling and exhaling. So when Mahā-Viṣṇu exhales, innumerable universes come out. And when He inhales, all these universes go into His body. So just imagine how great He is, how big He is. That is not conceivable with our limited sense. But if we believe, then you get the perfect knowledge. There is no doubt. If you don't believe, there is no other way. You cannot understand what is God, or what is His length, what is His breadth.

So whenever in the scripture it is said that God is without form, that means He has no form which we have got experience. But He has got form. Just the same example. When you cannot measure, you say a point has no length, no breadth. But actually, it is not a fact. The point has length and breadth. We have no instrument to measure it, that's all. Similarly, when as soon as we say "form," we understand this form. Just like I am seeing your form, you are seeing my form. So we understand that God may be a form, and because God also comes in this form also. Just like in Bhagavad-gītā it is said, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam: [Bg. 9.11] "Because I have come in the form of an ordinary human being, they are deriding: 'How He can be God?' " So many scholars, so many philosophers, they deny to accept Kṛṣṇa, God. Why? Because He appears to be just like you and me, a human being. But God can appear in any way because He is all-powerful. He sometimes appears as fish; sometimes He appears as tortoise; sometimes He appears like a boar; sometimes He appears half-lion, half-man. Similarly sometimes He appears man, sometimes He appears as woman.

So we cannot restrict God, that "He cannot be like this. He cannot come here. He cannot take any shape." No. He is not under my restriction. Then how God is great? If I put God under my restricted knowledge or limited knowledge, then God becomes under my understanding. But the Vedic language says, avan mānasa-gocaraḥ. He's beyond the expression of words. He is beyond the conception of mind. He is greatest of the great, and the smallest of the small. How He's the smallest of the… We are also, because we are spirit spark. Now, do we know what is our measurement? That we can find in the śāstra. I have several times mentioned that one ten-thousandth part of the tip of your hair is the measurement of the soul. Now you have no instrument. You cannot measure even the tip of your hair, and what to speak of ten-thousandth part of it. Impossible. Therefore because you cannot find out by dissecting this body where is that spirit spark… There is, but your present eyes cannot find it out. Therefore you say nirākāra, or no form. But actually, it has form.

We get information from the śāstras. Just like we get complete information of the sun globe from geography or from authoritative sources, scientist, astrologer, astronomer, mathematician, so similarly, you can get information what is the form of individual soul, what is the form of the Supreme Personality of Godhead. They are there. But His form is not like your form or my form. The Brahma-saṁhitā says, sac-cid-ānanda-vigraha [Bs. 5.1]. His form is full of bliss, and full of knowledge, and eternal. But this body, this body, our body, is neither eternal, neither full of knowledge, neither blissful. So we can distinguish what is the form of God. Sac-cid-ānanda. Sat. Sat means eternal, cit means full of knowledge, and ānanda means full of blissfulness.

So this body is neither blissful, neither eternal, nor full of knowledge. It is full of ignorance and full of miseries and not permanent; temporary. So God hasn't got such body. Therefore sometimes it is said in the Vedic literature: formless. Formless means the form which you can conceive at the present moment, God hasn't got that form. But when He descends like you and me, that is His mercy. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]. He comes just to…, being visible to our eyes. Just like this picture. This picture is not… It is not to be taken that He's not God, He is picture. The picture of God is also God. Picture of Kṛṣṇa is Kṛṣṇa. The sound, name Kṛṣṇa, that is also Kṛṣṇa. But just to give us facility to understand… You do not think that this picture of Kṛṣṇa is painted by some artist's imagination. No. It is not imagination. There is description in the scripture what is the form of Kṛṣṇa.

veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ

barhāvataṁsam asitāmbuda-sundarāṅgam

kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.30]

Veṇu means flute. He is playing on flute. Veṇuṁ kvaṇantam aravinda-dalāyatākṣam. Aravinda means lotus petal. His eyes are so nice, like lotus petal. Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam [Bs. 5.30]. Barhāvataṁsam means the peacock feather. You'll find Kṛṣṇa and Viṣṇu, He is very fond of this peacock feather. Everywhere you'll find the peacock feather. Barhāvataṁsam asitāmbuda-sundarāṅgam. And His color is a cloud, darkish cloud. Asita, asitāmbuda. Ambuda means cloud and asita means blackish. Sundarāṅgam. But still, He is so beautiful… Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam asitāmbuda-sundarāṅgam, kandarpa-koṭi [Bs. 5.30]. He is so beautiful that He surpasses the beauty of millions of Cupid. Cupid is supposed to be very beautiful. It impels lust, Cupid. So He is many more thousands times beautiful than Cupid. Kandarpa-koṭi-kamanīya-viśeṣa-śobham [Bs. 5.30]. Viśeṣa-śobham. He has got His particular beauty. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. In this way there are description.

So according to the description, these pictures are drawn. It is not imagination. So this form is factual. It is not imagination. The Māyāvāda philosophers, impersonalists, they answer the Bhagavad-gītā's word that kleśo 'dhikataras teṣām avyaktāsakta-cetasām… [Bg. 12.5]. One who is attached to impersonal views, their process of meditation or execution of spiritual activities is very troublesome. Now, therefore Māyāvāda philosopher, they say that "God has no form. But because you cannot meditate upon the formless, so you just imagine any form you like." So God is not subjected to your imagination. That is not God's form. If we imagine something… And that has been degraded. Śaṅkarācārya limited such imaginative forms to five only. Five. What is that five? Viṣṇu, Lord Śiva, and Sun, and Gaṇeśa, and Devī, Durgā. He limited, that "Any of these five forms you can meditate upon, you worship. And ultimately, it is formless." But at the present moment, unauthorized person has degraded in such a way that "You can imagine any form. You can imagine even stool." They say like that. You see.

So… So neither God is limited to any five imaginative forms or this form or that form. His form nobody can imagine, neither He is within our perception. But He is as He is. Paraṁ bhāvam ajānanto mama bhūta-maheśvaram [Bg. 9.11]. Therefore we have to understand the Supreme Personality of Godhead from authoritative sources, just like the Bhagavad-gītā. The Supreme Personality of Godhead Himself speaking, "What I am." This is the science of God. If we take Him as He is saying, then we become perfect knower of God. There is no difficulty. But if we deny, then we are in difficulty. Those who have accepted Kṛṣṇa as He is, God as He is, they have attained perfection also. It is practical. Not that we are. There are millions and billions followers of Kṛṣṇa in India. Not only ordinary followers. Just like many great stalwarts, educationists, I mean to say, saintly person like Śaṅkarācārya, Madhvācārya, Rāmānujācārya, great educated and learned scholars, they have accepted. Lord Caitanya has accepted. And… There are so many others also. And there are millions and millions of temples of Kṛṣṇa. They are being worshiped by millions and billions of devotees still. Still, if you go some Kṛṣṇa temple in South India, you'll find thousands of thousands of people always assembled. You have no imagination. You see? In Jaipur temple, Jaipur temple, the king's palace… Within the king's palace there is Jaipur temple. So whenever you go in that Jaipur temple, you'll find at least one thousand men assembled. At least. If you go Jagannātha Purī, you'll find at least two thousand men, daily coming and going. If you go to Vṛndāvana, you'll find at least five thousand men, daily coming and going. So… And in Vṛndāvana itself there are five thousand temples. Out of that only seven or eight temples are very big temples. In other words, each and every house is Kṛṣṇa temple. So it is not that… Somebody asked me, "How many there are in India Kṛṣṇa conscious people?" Oh, the Kṛṣṇa conscious men in India, at least, the Hindus, oh, they are ninety percent, at least, all Kṛṣṇa conscious.

So His form…, His form, His name, His quality, His pastimes-everything transcendental. Therefore in the Bhagavad-gītā it is said, anta-kāle ca mām eva. Mām eva [Bg. 8.5]. "Only unto Me." If you simply practice the Kṛṣṇa's form to see… Just like if you chant Hare Kṛṣṇa, at once you see the form of Kṛṣṇa within your mind. Therefore Bhagavad-gītā says "One who is thinking of Me, Kṛṣṇa, always, He is the greatest yogi." He's the greatest yogi. Yoginām api sarveṣām. There are many kinds of yogis, but Kṛṣṇa says that "Of all the yogis…" Yoginām api sarveṣām. Sarveṣām means you can count as many millions of yogis. But of all them, all of them… Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā: [Bg. 6.47] "One who is always thinking of Me," antar-ātmanā, "within himself, within the heart, within the mind," śraddhāvān, "with faith and love," bhajate yo mām… Bhajate means engaged in devotional service. "Kṛṣṇa, please be kind upon me. I am fallen. Kindly accept me." This is yoga. That's all. Very simple thing. "Kṛṣṇa, I am in…"

That Lord Caitanya has said. Ayi nanda-tanuja. He has especially mentioned nanda-tanuja, "Oh, the son of Mahārāja Nanda." Because in Vṛndāvana Kṛṣṇa appeared Himself as the cowherd boy, son of Mahārāja Nanda. So Lord Caitanya is teaching us, ayi nanda-tanuja: "Oh, the beloved son of Mahārāja Nanda." Ayi nanda-tanuja patitaṁ kiṅkaraṁ mām. "I am Your eternal servant. Now, somehow or other, I am fallen into this material existence." Ayi nanda-tanuja patitaṁ kiṅkaraṁ māṁ viṣame bhavāmbudhau, the great ocean of material existence. Don't you see the biggest, outer space? It is… What to speak of ocean. We cannot compare with even ocean. So many millions of oceans can be pushed in this space, of material space. So patitaṁ kiṅkaraṁ māṁ viṣame bhavāmbudhau kṛpayā, "By Your causeless mercy," kṛpayā tava pāda-paṅkaja-sthita-dhūlī-sadṛśaṁ vicintaya. Paṅkaja. Paṅkaja means a lotus flower. A lotus flower, you'll find some dust, saffron. So the devotee is praying that "As in the lotus flower there are so many dusts, You kindly accept me as one of the particles of that dust."

So this is very nice. Bhakti-yoga. Simply surrender and pray. And that is the best and the highest type of yoga. If you accept this Bhagavad-gītā, if you believe in this Bhagavad-gītā, if you follow the footprints of great personalities who have followed this Bhagavad-gītā, then your life is perfect. There is no doubt about it. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. You cannot… Everyone is following the footprints of great personalities in every department of knowledge. Even scientific, scientists, they are also following the law of gravitation, basing their further progress on the law of gravitation. There are so many laws. How the laws are there they do not know, but that law is found out and scientific advancement is going on. So mahājano yena gataḥ sa panthāḥ. So as in the material field also we are following the great personalities and authorities, similarly, in spiritual realization, if you follow the great personalities… There are specifically mentioned, the great personalities in the Śrīmad-Bhāgavatam. If you cannot find out who is great personality, the list is there. And who are they?

svayambhūr nāradaḥ śambhuḥ

kumāraḥ kapilo manuḥ

prahlādo janako bhīṣmo

balir vaiyāsakir vayam

[SB 6.3.20]

They're given there. Just like Prahlāda Mahārāja. Prahlāda Mahārāja is a great authority in the devotional service. A five-years-old boy, he was chanting Hare Kṛṣṇa. His only fault was that. His father became enemy. His father insistently wanted, "You stop this nonsense, Hare Kṛṣṇa." He would not. So the father wanted to kill him-put him into so many tortures. At last he came out successful, and he was blissful. So therefore he is mahājana. In spite of so much tortures by his father, he did not give it up. Similarly, if we stick to the principle, as it was done by great personalities, Brahmā, Lord Śiva, Nārada, Prahlāda Mahārāja, Janaka Mahārāja… Their stories, their life history is there everywhere in the Purāṇas.

So mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. We have to accept the path of great personalities. Otherwise, if we want to understand the Absolute Truth simply by arguments and logic, oh it will never be achieved.

athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ bhagavan-mahimno

na cānya eko 'pi ciraṁ vicinvan

[SB 10.14.29]

The path of spiritual realization is for him who has a slight mercy of the Supreme Personality of Godhead. Athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta. Prasāda means mercy; leśa, a slight. If one has achieved a slight benediction of the Supreme Personality of Godhead, he can understand what he is. Na cānya eko 'pi. And others, eko 'pi. Those who have not achieved that causeless mercy, na cānya eko…ciraṁ vicinvan. For lives together, if they go on contemplating and meditating and speculating, it is not possible. It is not possible. Therefore Bhagavad-gītā says, bahūnāṁ janmanām ante [Bg. 7.19]. After such so-called meditation and so-called speculation… That is also valid, but it takes long, long, long way. They are not rejected, but our life is very short, especially in this age. Our intelligence is very short. We cannot perform real meditation. We cannot perform the preliminary activities. Yama niyama āsana prāṇāyāma. It is not possible at the present moment. So those principles are not rejected, but it is not possible at the present moment. Therefore Lord Caitanya says, harer nāma harer nāma harer nāmaiva kevalam [Cc. Ādi 17.21]. As soon as you chant this transcendental vibration, Hare Kṛṣṇa, immediately the form of Kṛṣṇa is within yourself, without yourself. And here in the Bhagavad-gītā the Lord says, anta-kāle ca mām eva smaran muktvā kalevaram [Bg. 8.5]. "One who at the time of death simply thinks of Me," smaran, "simply by remembering," muktvā, "immediately he becomes liberated." Muktvā kalevaram, yaḥ prayāti. "Anyone who passes away from this body…" So what is the result? Yaḥ prayāti sa mad-bhāvam. Mad-bhāvam means he gets the next body just like Kṛṣṇa. That means that sac-cid-ānanda-vigraha [Bs. 5.1], eternal body, blissful life, and full of knowledge. Yaḥ prayāti sa mad…yāti. He attains, yāti. Nāsty atra saṁśayaḥ [Bg. 8.5]. Do not be doubtful. It is fact.

How it is fact? The next verse says… It is not a fact because somebody is thinking of Kṛṣṇa, he gets a body like Kṛṣṇa and goes to the Kṛṣṇa's abode. But it is the general rule. What is that? Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram [Bg. 8.6]. Anyone, at the time of his death, the mind, being absorbed by some kinds of thought, so he gets the body. And there are instances. Just like Bharata Mahārāja. Bharata Mahārāja, he was a great king, but at an early age, only-he was only twenty-four years old-he gave up his kingdom. Bharata Mahārāja means the king by whose name India is called Bhāratavarṣa. Not only India-this whole planet was known as Bhāratavarṣa. Gradually, it is declined. Just like recently we have partitioned, Pakistan. Similarly, the whole planet was known as Bhāratavarṣa. So anyway, that Bharata Mahārāja, at the time of his death, he had a pet deer. He thought of the deer and he became next life a deer. Therefore Lord Kṛṣṇa says that "It is not that because you think of Me you get a body like Me, but it is the general rule. If you think… At the time of your death, whatever you think, you carry the idea with your mind and you get the immediately a similar body." That means you are put into the womb of a mother to get a similar body. So instead of thinking of Kṛṣṇa always, if we think of our dog, as Bharata Mahārāja was thinking of the deer, oh, there is risk of getting a dog's body.

yaṁ yaṁ vāpi smaran bhāvaṁ

tyajaty ante kalevaram

taṁ tam evaiti kaunteya…

[Bg. 8.6]

"My dear Arjuna, he gets a similar body," sadā tad-bhāva-bhāvitaḥ, "because he is always thoughtful of that particular body."

So this practice of Kṛṣṇa consciousness is sadā tad-bhāva-bhāvitaḥ. If you always think of Kṛṣṇa, naturally, you will think at the time of death Kṛṣṇa. And the result will be next life you get a body like Kṛṣṇa.

Thank you very much.

Devotees: Hare Kṛṣṇa.

Prabhupāda: Any questions?

Devotee: I'm not sure that I understand the process by which one might be thinking of something in his mind, and how that soul is put into a body similar to what that thought is. In other words, how can the soul be subject to what the mind is thinking of?

Prabhupāda: Because soul is now covered by the subtle body and the gross body. When the gross body stops to work… Just like at night the gross body is lying, but the subtle body mind is working. Therefore you are dreaming. The subtle body is working. So when you give up this body, your subtle body, mind, intelligence, that carries you very fine. Just like the flavor is carried by the air. If the air passes on some rose trees, the air becomes flavored like rose. There is no rose, but the flavor is there. Similarly, the flavor of your mentality, the flavor of your understanding, is carried. That is the subtle body. And you get a similar body. Therefore at the time of death the examination is tested, how one has advanced in Kṛṣṇa consciousness. The best thing is… It is said in the next verse, tasmāt sarveṣu kāleṣu [Bg. 8.7]. Kṛṣṇa says, tasmāt sarveṣu… [break] …of death you are transferred to a body like Kṛṣṇa in the abode of Kṛṣṇa.

Indian man: Supposing there is a person who is not Kṛṣṇa conscious during his life, but at the time of death he becomes Kṛṣṇa conscious. Then what his body…?

Prabhupāda: He goes to Kṛṣṇa.

Indian man: So that we can perform bad actions during our life and only at…

Prabhupāda: Yes, if you are so fortunate… Just like Ajāmila. Throughout the whole life he committed all sinful acts. But when he was at the point of death… He had a pet child whose name was Nārāyaṇa. So he was calling, "My dear boy Nārāyaṇa." So when he was calling Nārāyaṇa, he thought of Nārāyaṇa. So immediately he achieved Nārāyaṇa.

Indian man: But don't you think it is a contradiction that if a man is a bad throughout his life and only at the time of death he thinks of Kṛṣṇa and gets…?

Prabhupāda: No. That history of Ajāmila is different. In his childhood he was a son of a brāhmaṇa. He was faithfully discharging the duties of a brāhmaṇa. But accidentally, when he was young… He was married also. Accidentally, when he was young he was passing on the road and some śūdra girl and boy were embracing and kissing, and he became attracted. And he became attracted by the prostitute. And he left home, wife, and everything, and then he became a great dacoit and smuggler, and everything he did. But… And he had so many children. Youngest was Nārāyaṇa. So at the time of death…, because generally, people become attached to the youngest son, so he was calling "Nārāyaṇa." But he remembered, "Oh, that Nārāyaṇa." Reference to the context. As soon as he called Nārāyaṇa… In his boyhood he served Nārāyaṇa under the direction of his father, so he remembered Nārāyaṇa. Therefore it is not always possible, but therefore in the Bhagavad-gītā it is said, svalpam apy asya dharmasya trāyate mahato bhayāt. If somebody has executed devotional service even a little bit, oh, it may be, it can save him from the greatest danger.

Devotee: I don't understand. I don't see how man in one life can achieve a level of consciousness that he could sit with Kṛṣṇa. Don't you have to go through a change, I mean, according to what you do in your life? Don't you either have to be elevated, stay the same, or return…?

Prabhupāda: Yes. That elevation you can achieve immediately simply by changing your consciousness. What do you mean by elevation? A man is called uneducated and another man is called very learned. What is that? He has practiced how to become educated. That's all. Similarly you practice. Here is the practice. And you become elevated. There is no, I mean to say, impediment. Anyone can elevate himself immediately. There is no question of waiting. Because the process of change is going on. If you accept the change immediately, and then you follow, you become elevated.

Guest: If a person experiences difficulty attaining a level of consciousness of God, how to counteract that?

Prabhupāda: Yes. Difficulty is there always. Even you go to a school there are so many difficulties. But if you practice with vow and rigidity, you become successful. Difficulties may be there. In every field of our activities there are difficulties. You cannot say… This world is full of difficulties. So difficulties may be there, but you have to struggle against the difficulties and you have to adopt the process. Then your difficulties will be over. It is not that "Because there is difficulty I shall refrain from it." No. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā tato 'nartha… [Cc. Madhya 23.14-15]. These are process. Just like you have come here with some śraddhā, with some faith: "Oh, here is Kṛṣṇa consciousness. Let me sit down. Let me hear." This is the preliminary stage. If you become little serious, then you come daily and try to understand what is this. This is called sādhu-saṅga [Cc. Madhya 22.83]. Then, gradually, as these boys, they offered themselves, "Swamiji, I want to be your regular student, initiate." Third stage. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā [Cc. Madhya 23.14-15]. And if he follows the rules and regulation, gradually the difficulties are over. Anartha-nivṛttiḥ syāt. And when the difficulties are over, then he gets faith-tato niṣṭhā. He gets taste-tato ruciḥ. Athāsaktiḥ, then attachment. Then bhāva, ecstasy, and the highest perfection after that. So difficulty may be there. We are in difficulties, this material life. But we have to come over. That is required. It is not that you cannot come over the difficulties. In every step of our life there are difficulties. The material life is like that. Padaṁ padaṁ yad vipadām [SB 10.14.58]. In every step there is danger. It is a place like that. Even if you are comfortable in a nice car, you are going, oh, there may be any moment accident. Even you are sitting here, there may be accident. So difficulties, this world is full of difficulties. One who does not understand this difficult position, he's a fool. If one thinks that "I am very comfortable," then he's a fool. This is animal life, just as animal thinks, "Oh, I am very comfortable. I am very nice." And dissatisfaction is human life. He's not happy unless he gets the greatest happiness. That is human life. And if he thinks, "Yes, I am well off. I am very happy," then he is animal. Because there is no happiness here. Full of distress. Full of miseries. How he says that "I am happy"? That means he is ignorant. So difficulties are there. You have to work out. That is the problem.

Mādhavī-latā: Swamiji, in last night's initiation you gave me my spiritual name. Could you tell me tonight what that name means?

Prabhupāda: You have forgotten? (chuckles) Mādhavī-latā. Why don't you like it? Mādhavī-latā.

Jadurāṇī: She asked what it means, Swamiji. She asked what it means.

Prabhupāda: Mādhavī-latā. Oh, Mādhavī-latā is a plant which was very much liked by Kṛṣṇa, Mādhavī-latā. It is a flower plant, Mādhavī-latā, and Kṛṣṇa and Rādhā used to take pleasure underneath that plant. So anything related with Kṛṣṇa is Kṛṣṇa. Any other question?

Devotee or Guest: I have a question about the, taking a body of Kṛṣṇa after death if you're thinking of Kṛṣṇa at the time of death, or taking the body of a dog or a deer if you're thinking about that sort of thing when you die. There must be different kinds of taking of a body, because there are different kinds of bodies. The bodies of dogs and deers and things are not the same as the body of Kṛṣṇa. Now, how do you take on this form of Kṛṣṇa?

Prabhupāda: By thinking of Kṛṣṇa.

Guest: No, what I mean is how does the soul assume this form? How does it become…

Prabhupāda: Not become Kṛṣṇa. Just like you are spirit soul. When you take the body of a certain type of body, you act according to the body. Just like the dog is acting differently

from human body because he has got a different body. Hog is acting differently because he has got a different body. So there are 8,400,000's of different bodies. So mad-bhāva, mad-bhāva means the nature, Kṛṣṇa's nature. You keep your individuality, but you get Kṛṣṇa's nature. And what is Kṛṣṇa's nature? Kṛṣṇa's nature is always blissful. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Always joyful. So you get a body of joyful, full of knowledge, and eternal. Not that you become Kṛṣṇa. You get exactly the same bodily constitution as Kṛṣṇa has got. That is sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. As we are, even at the present moment, we are particle Kṛṣṇa. Kṛṣṇa is vibhu, the whole. We are aṇu, we are small. Similarly, as now we have got this material body, if we pass our life in Kṛṣṇa consciousness, we get our spiritual body, which is not different from the soul. A clear example: just like a man put into the water is raised from the water and placed in the land. So in the land he is happy. Similarly, because we are spirit soul, we are in a very unfavorable condition of this material world. As soon as we perfect ourself in Kṛṣṇa consciousness, we get into the spiritual platform or body or atmosphere.

Guest: I have one more question. If in taking on a body like Kṛṣṇa we assume a nature like Kṛṣṇa's nature…

Prabhupāda: Yes.

Guest: When you say taking on the body of a dog or a cat or a pig or whatever, is this also… Do you mean literally a body like a pig, or do you mean the nature of a pig or dog or cat?

Prabhupāda: No. Here the body and the soul different. The soul is spirit, and the body is matter. But when you attain a body like Kṛṣṇa's, that means that is spiritual body. There is no difference between the soul and the body. Here there is difference between soul and body. But in the spiritual world there is no difference between soul and body.

Guest (2): Swami, are we now… Are we all part of Kṛṣṇa and at the time of death if we think of Kṛṣṇa, like we become what? Like meshed in with Kṛṣṇa? Like now we're, say, suspended within Kṛṣṇa. But at the time of death, if we think of Him we merge. Is that what you're saying?

Prabhupāda: Yes. You merge means you merge into the spiritual existence, but that does not mean you lose your individuality. You are already merged in the matter. We are all merged. Now your soul, my soul, his soul, you cannot distinguish where is the soul. But body, the material body, we have got everyone. But in spite of our being merged in the matter, we have got our individuality. Similarly, to become merged in spiritual existence does not mean that we lose our individuality. Try to understand. Just like we are all merged into the matter. If you dissect my body, you won't find where is that small particle spirit. It is already merged, but still, we have got individuality. That means spirit soul is individual. Otherwise, so far your body is concerned, my body is concerned, there is blood, you have got blood; you have got muscle, I have got muscle; you have got bones, I have got bones. What is the difference? But why you are individual, I am individual? Because the spirit soul is individual. We are merged in the matter but we keep our individuality. Similarly, you merge in the spirit, you keep your individuality. How can you lose your individuality?

Guest (2): Yes.

Prabhupāda: No?

Guest (2): Your individuality, you mean?

Prabhupāda: Yes. You are individual always. Just try to understand your present position. Yes. You are merged in the matter. I am merged into the matter. But still you keep your individuality, I keep my individuality. Similarly, when you merge in the spirit, why the individuality should be stopped? Only difference is, at the present moment the soul and the matter, they qualitatively different. And when you get spiritual body, the quality of the body and the soul is the same. But individuality must continue. How can you stop individuality? But that individuality and this individuality is different. In that individuality there is no disagreement. In this individuality there is always disagreement. Therefore in spite of individuality, there is oneness.

So individuality will continue. There is… If there is no display of individuality, then you'll have to come back again to this display of individuality in the material world. Because everyone… Individual means he has got his own choice. If I tell you that "You can come here, but you haven't got any choice," then you won't like to sit down here. You can sit down here, you can go out immediately. That's your choice. But if I make the condition that "You can sit down here without your choice," oh, you will hate to come here. "Oh, I don't care for your meeting." That is individuality. But that choice may be very nice, and that choice may be very bad. That is different thing. But you have got your choice. That is individuality. So in the spiritual world the choice is there to serve Kṛṣṇa. Somebody is thinking, "I shall serve Kṛṣṇa like this." Somebody is thinking, "I shall love Kṛṣṇa like this." The choice is there. The individuality is there. But the center is Kṛṣṇa. Therefore there is no disagreement.

Just like in this world there may be dozens of parties. They may fight with one another, but the center is nationalism. Therefore those parties are not null and void. They're accepted by the government. They may be fighting with one another with aims and objects, but because their point is nationalism, they are accepted. There is the agreement. Similarly, in the service of Kṛṣṇa, there may be individuality, the choice of individuality may be, but the center being Kṛṣṇa, that is absolute. There are many authoritative books, means Bhakti-rasāmṛta-sindhu, Caitanya-caritāmṛta, Prīti-sandarbha. But generally, if you simply try to understand Bhagavad-gītā as it is, without any malinterpretation, then you get all information of these things.

Just like here Kṛṣṇa advises, yudhya ca mām anusmara: [Bg. 8.7] "You go on fighting. Because you cannot stop your fighting because you are a soldier." But mām anusmara, "At the same time you think of Me." This is the secret, that nobody can stop his activities, but he can think of Kṛṣṇa at the same time. This is Kṛṣṇa consciousness. I have given several times the example that a woman who is in love with other man in spite of her husband, she is very mindful to the household duties, but she is always thinking, "When at night I shall meet with my friend?" Yudhya ca mām anusmara [Bg. 8.7]. Apparently, she is very busy, very nicely she's performing her household duties, but at mind, oh, she is always thinking of the lover, when she will meet. As it is possible, why not Kṛṣṇa? Is it very difficult? Meditation, perfect meditation. Always, twenty-four hours. You cannot forget Kṛṣṇa. Just like a lover cannot forget beloved. So you have to contact Kṛṣṇa in love, then the meditation continues for twenty-four hours.

Bhaktijana: The Indian poet, Rabindranath Tagore, is he nice? Do you know Rabindranath Tagore?

Prabhupāda: Yes, why not.

Bhaktijana: Is he a nice poet?

Prabhupāda: He is nice poet from materialistic point of view. That's all. To satisfy the materialistic person. He is not a nice poet from spiritualistic point of view. We have nothing to do with him. (chuckles) We have to do with the poet like Vyāsadeva. Don't you see how nicely he has written Śrīmad-Bhāgavatam? There is no comparison, even from the literary point of view. He is perfect poet. Lokasyājānato vidvāṁś cakre sātvata-saṁhitām, anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje, lokasya ajānataḥ… [SB 1.7.6]. People do not know this, that to get out of the clutches of māyā, all this nonsense, the only thing is bhakti-yogam. And people do not know it. Lokasyājānato vidvāṁś cakre sātvata-saṁhitām. The greatest poet, vidvān, learned Vyāsadeva, has written this Bhāgavatam. So he is the greatest poet.

Devotee: Swamiji, while it's true that anyone who thinks of Kṛṣṇa as he is dying can take on the body of Kṛṣṇa, is it not true that if you don't spend your life thinking of Kṛṣṇa, it may be difficult at the time of death to remember Him because of attachment?

Prabhupāda: Certainly. If you don't practice, then at the time of examination, certainly you'll fail. (chuckles) If you say, "All right. I shall see in the examination hall. I shall write everything nice," that is nonsense. You have to study nicely before the examination. Therefore it is said, yudhya ca mām anusmara [Bg. 8.7]. Practice it. Abhyāsa-yoga-yuktena. What is yoga? Yoga means practice. Abhyāsa-yoga-yuktena cetasā nānya-gāminā [Bg. 8.8]. Yoga means you do not allow your mind to go anywhere else. Just try to engage. Sa vai manaḥ kṛṣṇa-padāravindayoḥ [SB 9.4.18]. Always fix up in Kṛṣṇa. That is the highest type of yoga. All right. Question finished? Let us chant. (end)

661115BG.NY

Bhagavad-gītā 8.12-13

New York, November 15, 1966

Prabhupāda:

sarva-dvārāṇi saṁyamya

mano hṛdi-nirudhya ca

mūrdhny ādhāyātmanaḥ prāṇam

āsthito yoga-dhāraṇām

We have been discussing about the transmigration of the soul. The… There are different kinds of transcendentalists who are called yogi: jñāna-yogī, dhyāna-yogī and bhakti-yogī. All the yogis, they are eligible to be transferred to the spiritual world. The yoga system is meant for linking our connection. We are eternally connected with the Supreme Lord. Somehow or other, we are now in material contamination. The…, the process is that we have to go back again. So that linking process is called yoga. Yoga, the actual translation of the word yoga means plus, plus, just the opposite of minus. Now, at the present moment, we are minus God, or minus Supreme. So when we make ourself plus, connected, then our human form of life is perfect. So at the time of death we have to finish that perfection. So long we are alive, we have to practice how to approach that point of perfection, and at the time of death, when we give up this material body, that perfection has to be realized.

So for the last three days we have been discussing. Prayāṇa-kāle manasā 'calena. Prayāṇa-kāle means "at the time of death." Just like the students, they prepare two years, three years, five years, in their college education, and the final test is their examination, and if they pass in the examination, they get the degree. Similarly, in our living condition, if we prepare for the examination at the time of death and we pass the examination, then we are transferred to the spiritual world. So prayāṇa-kāle. The whole thing is examined at the time of death. Just the other day I recited one Bengali prover, proverb. This is a very common saying in Bengal. They say bhajan kara pūjān kara mṛtyu-kāle haya:(?) "Our, whatever you do for perfection, at the time of your death it will be tested." At the time of…, a tested.

So Bhagavad-gītā is describing what should we do at the, at the point of our death, when we are giving up this body, this present body. So for the yogis, dhyāna-yogis, this prescription is recited here, sarva-dvārāṇi saṁyamya mano hṛdi-nirudhya ca. Sarva-dvārāṇi means… This system is called pratyāhāra. In the technical language of yogic system it is called pratyāhāra. Pratyāhāra means "just the opposite." Now, the senses, my eye, my eyes are engaged in seeing the worldly beauty. Now I have to retract from enjoying that beauty, and I have to see inside the beauty. That is called pratyāhāra. Similarly, I have to hear the oṁkāra sound from within. So all the senses are to be stopped in their external activities-that is the perfection of yoga-and concentrate the mind on Viṣṇu-mūrti. Mano hṛdi. The mind is very agitating, so it has to be fixed up on the heart. Mano hṛdi-nirudhya. Nirudhya means just arresting the mind within the heart. Mūrdhni, mūrdhny ādhāyātmanaḥ prāṇam āsthito yoga-dhāraṇām. And in this way, when we transfer the air-life on the top of our head, that is the perfection of yoga. And a perfect yogi, then he fixes up where he shall go. There are innumerable planets, and beyond the planets, there are spiritual world.

So yogis, they have got information. How they have got information? From the scriptures, from Vedic literature, they have got. Just like before I came to your country I got the description of your country from the books, similarly, we can have all the description of higher planets and the spiritual world. They are mentioned there. The yogi know. The yogi knows everything, and he can transfer his self, any planet he likes. He does not require the help of any sputnik. The sputniks, they are trying for so many years, and they will go on trying for one hundred or one thousand years more. They'll never reach any planet. Be rest assured. This is not the process. This is not the process to reach another planet. Maybe, by scientific process, one man, one man or two man can reach, but that is not the general process. The general process is: if you want to transfer yourself any better planet, then you have to practice this yoga system, or jñāna system, not bhakti system. Bhakti system is not meant for any material planet. That will be explained later on.

Those who are in devotional service of Kṛṣṇa, or the Supreme Lord, they are not interested in any planets of this material world. Why? Because they know. In any planet you can, you can raise yourself, you can elevate yourself, you can go there, but the four principles of material existence are there. What is that? Birth, death, disease and old age. Any planet you go. Your duration of life may be very, very longer than this earth, but death is there. Death is there. But those who are in Kṛṣṇa consciousness or those who are otherwise, those who are not interested in this material life… Material life means birth, death, disease and old age, and spiritual life means relief from these botherations-no more birth, no more death, no more ignorance, no more misery.

So those who are intelligent, they do not try to elevate in any planet of this material world. There are higher planets. You have got. You get a long duration of life. Just like we are trying to reach the moon planet, and actually, if we get entrance into the moon planet… It is very difficult to get entrance. But even if you get entrance, then the period of life will be, I mean to say, enhanced. Of course, not in this body. Perhaps if you enter with this body, instant death is sure. But if you enter into higher planets by this yoga system, then you get the suitable body of that planet. Every planet has got a suitable body. You cannot enter… Just like you cannot live in the water with this body. You can make an experiment. You can live there, within water, say twenty-four hours or fifteen hours or sixteen hours. That's all. That's all. But the fish, the aquatic animals, they have got particular body. They are living whole life. Similarly, if you take out the fishes from water and put them on the land, oh, they will instantly die. As you see even in this planet that you have got to make your different kinds of body to live in a particular place, so similarly, if you want to enter into another planet, you have to prepare yourself to get that particular type of body.

So if anyone enters into the moon planet by this yogic process, he transfers his soul, transmigrates into the moon planet, he'll get long duration of life. In higher planets, our six months equal to their one day, and such one month, one year, for ten thousands of years they live. That is the description we get. So we get very long duration of life, undoubtedly. But there is death. There is death. After ten thousand years or twenty thousand years or millions of years… That doesn't matter. It is all counted, and death is there. But you are not subjected to the death. That is the beginning of Bhagavad-gītā. Na hanyate hanyamāne śarīre [Bg. 2.20]. You are spirit soul. You are eternal. (aside:) You keep the watch here. You are eternal. Why should you subject yourself to this death and birth? This is intelligence. This is intelligence.

So kṛṣṇa yei bhaje sei baḍa catura: "Those who are persons in Kṛṣṇa consciousness, they are very intelligent." They are not interested to get promotion in any planet where there is death, never mind the long duration of life there is. They want, just like God, sac-cid-ānanda-vigraha. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. The God's body is sac-cid, sac-cid-ānanda. Sat means eternal, and cit means full of knowledge, and ānanda means full of pleasure. We have got our pamphlet-most of you might have seen-Kṛṣṇa, the Reservoir of all Pleasure. Similarly, if we transfer our body, our self, leaving this body to the spiritual world, in the Kṛṣṇa planet, or any other spiritual planet, then we get the similar body, sac-cid-ānanda: eternal, full of knowledge and full of bliss.

So those who are trying to be in Kṛṣṇa consciousness, their aim of life is different than those who are trying to promote themselves in any of the better planet in this material world. So here Lord Kṛṣṇa says that mūrdhny ādhāya ātmanaḥ prāṇam āsthito yoga-dhāraṇām. This is called the perfection of yoga. If you can transfer yourself… You, you are very minute particle within this body. That you cannot see. But I am, my position is… This is external. This is external. So that is sustaining in the prāṇa-vāyu. And the yoga system, the ṣaṭ-cakra system, is to get the soul from down to the top, tip of the topmost part of the head. This practice go, go on, goes on while we are living, and the perfection is that when we can place my, myself on the top of the head, and by fracture of this topmost head we can transfer into the higher planet as we like. As we like. That is the perfection. A yogi can transfer in either of these planets, wherever he likes. Wherever he likes. So if you like… Just like you are inquisitive to see what is the moon planet, so if a yogi likes: "Oh, let me see what is the moon planet. Then I shall transfer myself to higher planets…" Just like travelers. They come to New York, then go to California, then go to Canada. Similarly, you can transfer yourself in so many planets by this yoga system. But anywhere you go the, the same system, visa system and customs system, there are. So Kṛṣṇa conscious persons, they are not interested in these temporary planets. May be for a long duration, but they are not interested.

So for the yogi, the process is how to give up this body.

om ity ekākṣaraṁ brahma

vyāharan mām anusmaran

yaḥ prayāti tyajan dehaṁ

sa yāti paramāṁ gatim

At the time of death, point of death, "Ommmm," if he can pronounce om, oṁkāra… Oṁkāra is the concise form of transcendental vibration, oṁkāra. So om ity ekākṣaraṁ brahma vyāharan. If he can vibrate this sound, oṁkāra, at the same time, mām anusmaran, plus he remembers Kṛṣṇa or Viṣṇu… The whole yoga system is to concentrate his mind to Viṣṇu. But the impersonalists, they imagine that this is the form of Viṣṇu, or the Lord. But those who are personalists, they do not imagine; they see actual form of the Supreme Lord.

Now, any way, either you concentrate your mind like imagination or you see factually, you have to concentrate your mind in the Viṣṇu form. Here mām. Mām means "unto the Supreme Lord, Viṣṇu." Yaḥ prayāti. "Anyone who leaves this body," tyajan deham, "after quitting this body," sa yāti paramāṁ gatim, "he enters into the spiritual kingdom." Unless he desires… Those who (are) actually yogi, they do not desire to enter any other planet because they also know that temporary planets, temporary life. They are not interested. That is the intelligence. Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām [Bg. 7.23]. Those who are satisfied with temporary happiness, temporary life, temporary facilities, they are not intelligent in their, according to Bhagavad-gītā. They are not intelligent. Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām: "One whose brain substance is very small, they are interested in these temporary things." That is the version of Śrīmad Bhagavad-gītā. Because I am permanent; I am eternal. Why shall I be interested in nonpermanent things? That, that is the intelligence. Who wants nonpermanent, I mean to say, existence? Nobody wants. Suppose you are living in a apartment, in an apartment, and the landlord asks you to vacate, or somehow or other, you have to vacate. You are sorry. Oh. But you'll not be sorry if you go to a better apartment.

So this is our nature, that wherever we live… Because we are permanent. We are permanent. So we want permanent residence. That is our inclination. We don't wish to die. Why? Because we are permanent. Death is… Just like we don't want to be diseased. These are all artificial, external things: disease, death, birth, miseries. They are not our… They are external things. Just like sometimes you are attacked with fever. You are not meant for suffering from fever, but sometimes it comes upon you. So we have to take precaution, have to get out of it. So similarly, these four kinds of external afflictions-birth, death, disease and old age-they are due to this material body. And if we can get out of this material body, then we can get out of these implications.

So for the yogi, those who are impersonalists, for them, this process is recommended. What is that? Om ity ekākṣaraṁ brahma vyāharan: "Just vibrating this transcendental sound, om, and leave this body." Then yaḥ prayāti: "Anyone who is able…" (aside:) Where is the watch? That's all right. "Anyone who is able to quit this material body in these circumstances, simply by uttering this transcendental sound, om, with full consciousness of the Supreme Lord, then he's sure to be transferred, to transmigrate in the spiritual world."

But those who are not personalists, they cannot enter into the spiritual planet. They remain outside. Just like the sunshine and the sun disc. The sunshine is not different from the sunshine, sun disc, but still, the sunshine is not the sun disc. Similarly, those who are transferred in the spiritual world, they remain in the effulgence of the Supreme Lord, which is called brahmajyoti. Brahmajyoti. So those who are not personalists, they are placed in that, into that brahmajyoti as one of the minute particles. We are minute particles, spiritual spark, and brahmajyoti is full of spiritual spark. So you become one of the spiritual spark. That is, means you merge into the spiritual existence. Although you keep your individuality constitutionally, but because you don't want any personal form, therefore you are held there, held there in the impersonal brahmajyoti. Just like the sunshine are small molecules, shining molecules-those who are scientists, they know that-similarly, we are also small, molecular, atomic, less than atom, one ten-thousandth portion of the tip of the hair. Our position is. So that small part remains with the brahmajyoti as if mixed up, homogeneous, although…

So difficulty is as living entity, we want enjoyment. Because I am not only simply existence. I have got bliss. Sac-cid-ānanda. I am, I am composed of three spiritual existence. I am eternal, and I am full of knowledge, and I am full of bliss. So those who enter into that impersonal effulgence of the Supreme Lord, they can remain eternally and with full knowledge that "I am now mixed up. I am now homogeneous with the Brahman. Bas." But they cannot have that eternal bliss because that part is wanting. So the difficulty is that when he feels… Just like you, if you are confined in a room alone, you may go on, you may engage yourself in reading some particular book or in some particular thought, but still, you cannot remain alone for all the years and all the time. That is not possible. You'll find some association. You'll find some association, recreation. That is our nature. So similarly, if we merge into the impersonal effulgence of the Supreme Lord, then there is chance of falling down again in this material world. That is stated in the Śrīmad-Bhāgavatam.

ye 'nye 'ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

[SB 10.2.32]

Just like this sputnik man, the aeronautics, they go higher and higher, twenty-five thousand or thirty thousand or hundred thousand miles away. But if they cannot take rest in some planet, they'll fall down, at once fall down again. So the rest is required. In the impersonal form the rest is uncertain, uncertain. Therefore in the Bhāgavata says that āruhya kṛcchreṇa paraṁ padaṁ tataḥ [SB 10.2.32]. Even after so much endeavor, if he gets into the spiritual world and remains in that impersonal form, the risk is that patanty adhaḥ: he comes down again into this material world. Why? Anādṛta-yuṣmad-aṅghrayaḥ, because he has neglected to serve in love and devotion the Supreme Lord.

In this… So, so long we are here, we have to practice to love Kṛṣṇa, the Supreme Lord. Then we can enter. This is the training. And if we are not trained up in that way, then, by impersonal endeavor, we can enter into the spiritual kingdom, but there is risk of falling down again. Because that alone, that loneliness, will create some disturbance, and he will try to have association. And because he has no association of the Supreme Lord, he will have to come back into this material world and associate with this material association. So better that we should know the nature of our constitutional position. Our constitutional position is that we want eternity, we want complete knowledge and we want pleasure also, pleasure. So if you are kept alone, you cannot have pleasure. Then you'll feel uncomfortable. And for want of pleasure, you'll accept any kind of pleasure: "All right, material pleasure." That's all. That is the risk.

Therefore this Kṛṣṇa, Kṛṣṇa consciousness, you'll have full pleasure, full pleasure, the same pleasure. Not the same pleasure. Just like here the highest pleasure of this world is sex life. That is also perverted, so diseased. So even in the spiritual world there is sex pleasure in Kṛṣṇa, but that's not… We should not think that this is something like this. No. But janmādy asya yataḥ [SB 1.1.1]. Unless that sex life is there, it cannot be reflected here. It is simply perverted reflection. The actual life is there, in Kṛṣṇa. Kṛṣṇa is full of pleasure. So best thing is to train ourself, train ourself in this Kṛṣṇa consciousness, and then it will be possible in this life at the time of death to transfer ourself into the spiritual world and enter into the Kṛṣṇaloka, or the Kṛṣṇa planet, and enjoy with the association of Kṛṣṇa.

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.29]

This, these are the description of the Kṛṣṇaloka. Cintāmaṇi-prakara-sadmasu: "The houses are made of touchstone." Touchstone. Perhaps you know touchstone. It's a… A small particle touchstone, if it is touched in the iron beam, it will at once becomes gold. Of course, I do not know if any one of you has seen this touchstone, but there is such a thing. So all the buildings are there of touchstone. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa [Bs. 5.29]. The trees are desire trees. Whatever you like, can get. Here from mango tree, you get mango, and apple tree from, you get apple. But there any tree, anything you like, you can have. These are the some, some of the description of the Kṛṣṇaloka.

So best thing is not to try for elevate, for elevating ourselves in either of these material planet. Because in any material planet you enter, the same principles of miserable life… We are accustomed. We have been acclimatized to birth, death. We don't care. The modern scientists, they are very much proud of their advancement, but they have no solution of these unpleasant things. They cannot make anything which will check death, or which will check disease, or which will check old age. That is not possible. You can, you can manufacture something which will accelerate death, but you cannot manufacture anything which will stop death. That is not in your power. So those who are intelligent enough, they are not concerned with these four things, janma-mṛtyu-jarā-vyādhi: [Bg. 13.9] birth, death and old age. They are concerned to have a spiritual life, complete, full of bliss and full of knowledge, and that is possible when you enter into the spiritual planets. That will be explained.

So next, next verse it is stated,

ananya-cetāḥ satataṁ

yo māṁ smarati nityaśaḥ

tasyāhaṁ sulabhaḥ pārtha

nitya-yuktasya yoginaḥ

[Bg. 8.14]

Nitya-yuktasya yoginaḥ. Nitya-yukta means continuously in trance. He's the highest yogi, continuously thinking of Kṛṣṇa, always engaged in Kṛṣṇa consciousness. For him, ananya-cetāḥ… He does not divert his attention to this sort of process or that sort of yoga system or the jñāna system or dhyāna system. No. Ananya-cetāḥ. Simply the only one system, Kṛṣṇa. Ananya-cetāḥ. Ananya-cetāḥ, "without any deviation." He's not disturbed by anything. Simply Kṛṣṇa. Ananya-cetāḥ satatam. Satatam means anywhere and any time. Just like my residence is at Vṛndāvana. That is the place of Kṛṣṇa. When Kṛṣṇa advented Himself, He was there. So now I am in America, in your country, but that does not mean that out of Vṛndāvana. Because if I think of Kṛṣṇa always, so it is as good I am in India. In Vṛndāvana, I am as good as in New York, in this apartment. The consciousness is there. So Kṛṣṇa consciousness means you already live with Kṛṣṇa in that spiritual planet. Simply you have to wait for giving up this body.

So this is the process of Kṛṣṇa consciousness. Ananya-cetāḥ satataṁ yo māṁ smarati. Smarati means remember. Nityaśaḥ, continually. Tasyāhaṁ sulabhaḥ pārtha. "Oh, I am very cheap for them." Kṛṣṇa becomes very cheap commodity. The highest valuable thing becomes very cheap for him who takes this process of Kṛṣṇa consciousness. Tasyāhaṁ sulabhaḥ pārtha nitya-yuktasya yoginaḥ: [Bg. 8.14] "Because he's continually engaged in such process of yoga, bhakti-yoga, oh, I am very cheap. I am easily available. I am easily available." Now, Kṛṣṇa declares Himself that He becomes easily available by this process. Why should I try for any, I mean to say, very hard job? Why shall I take to that? We chant Kṛṣṇa: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and twenty-four hours you can chant. There is no rules and regulation. Either in the street or in the subway, or at your home, or in your office, oh, there is no tax, no expenses. Why don't you do it? Always chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Thank you very much. Any questions? (end)

661116BG.NY

Bhagavad-gītā 8.14-15

New York, November 16, 1966

Prabhupāda:

ananya-cetāḥ satataṁ

yo māṁ smarati nityaśaḥ

tasyāhaṁ sulabhaḥ pārtha

nitya-yuktasya yoginaḥ

[Bg. 8.14]

Last day we have been discussing the, how the impersonalists, they transfer themselves in the spiritual kingdom. The yogis and the jñānīs, they are generally impersonalists. So for them, the process-at the time of death, they vibrate the transcendental sound om, oṁkāra, and by that way they transfer to the spiritual world, but they do not enter into the spiritual planet. This point we have discussed. And the risk is that if we do not have any rest in the spiritual planet, if we remain in the outer space only, then there is risk of coming down again in this material world.

The Bhāgavata confirms it:

ye 'nye 'ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

[SB 10.2.32]

It is said that "Persons who are interested of becoming liberated," ye 'nye 'ravindākṣa vimukta-māninaḥ, "simply by the concept of impersonal merging into the spiritual existence," so ye 'nye 'ravindākṣa, "they consider themselves that they are liberated." That is also point of liberation, but the Bhāgavata says that "Although they consider themself as liberated, the aviśuddha-buddhayaḥ…" Aviśuddha means their knowledge is not very pure, not yet pure. Aviśuddha-buddhayaḥ. The result is āruhya kṛcchreṇa paraṁ padaṁ tataḥ: [SB 10.2.32] "They can rise up to the Supreme Absolute platform by their penances and austerities, meditation." That is right. They can reach to that platform. Āruhya kṛcchreṇa. Āruhya kṛcchreṇa means "raising themselves, elevating themselves by severe penances to that platform," āruhya kṛcchreṇa paraṁ padam [SB 10.2.32], the Supreme Absolute platform. But patanty adhaḥ: "They again fall down in this material world." Why? Anādṛta: "Because they have not taken seriously about Your personal feature." Anādṛta-yuṣmad-aṅghrayaḥ: "Without worshiping Your lotus feet, the result is that they come down again in this material world."

Just like however you may rise in this material space, five thousand feet or any, if you have no rest in any planet, then naturally you'll come down again, naturally, because you have no rest. So in the spiritual effulgence, if we do not have any rest, then we are sure to come back again down. The reason is-that I have already explained-that our life… We, as living entities, we are part and parcel of the Supreme, sac-cid-ānanda. We want pleasure. So impersonal feature does not give us that pleasure which we want, which is our demand. That pleasure is available in the spiritual planets. If you enter in any of the spiritual planets, then that spiritual happiness and exchange of pleasure you can attain. Therefore the Lord says, Kṛṣṇa, ananya-cetāḥ satataṁ yo māṁ smarati nityaśaḥ: "A person without any deviation…" Ananya-cetāḥ. Without any consideration of jñāna, yoga, or any other process… Simply devotional process, simply surrendered process… "My Lord, I am Your eternal servant. Please give me Your service. Let me engage. Let me be engaged in Your service." This is called ananya-cetāḥ. Ananya-cetāḥ satatam. Satatam means always, twenty-four hours, cent percent, without any deviation. This is Kṛṣṇa consciousness. If anyone is engaged in such Kṛṣṇa consciousness, twenty-four hours and cent percent, then yo māṁ smarati nityaśaḥ, always remembering… Suppose if you are engaged in some work, naturally you'll be thinking of that particular work. When you go to your office and work, oh, you have to think always of the office business. That is quite natural. Similarly, if you engage yourself in the business of Kṛṣṇa consciousness, naturally you'll be always thinking of Kṛṣṇa. Therefore it is said, yo māṁ smarati nityaśaḥ: "Always remembering Me." Tasyāhaṁ sulabhaḥ pārtha: [Bg. 8.14] "My dear Pārtha, Arjuna, for him I am very cheap." Sulabhaḥ means very easily available.

God, Kṛṣṇa, is called Ajita. Ajita means nobody can conquer God. Therefore His name is Ajita. Just like God has innumerable… He is unlimited, and His functions and activities are unlimited. And according to His activities, His names are also unlimited. So this is one of the names, Ajita. Ajita means "the personality who is never conquered." Nobody can conquer Him. Therefore His name is Ajita. So there is a very nice verse in the Śrīmad-Bhāgavatam,

jñāne prayāsam udapāsya namanta eva

jīvanti san-mukharitāṁ bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir

ye prāyaśo 'jita jito 'py asi tais tri-lokyām

Brahmā is praying Lord Kṛṣṇa in this way, that "A person," jñāne prayāsam udapāsya, "giving up the futile endeavor to understand the Supreme by one's limited knowledge…" Give. Give up this attempt. Jñāne prayāsam. Jñāne prayāsam means that the theosophists, the philosophers, they are trying years after years, life after years-"What is God? What is God? What is the Absolute Truth?" Just like we throw sputniks-"How much the space is length and breadth?" This is frog philosophy. Just like several times I have recited: A frog is measuring the length and breadth of Atlantic Ocean. You see? A frog, whose life is within the well, three feet, three cubic feet, measurement, he's trying to measure what is the length and breadth of Atlantic and Pacific Ocean. Similarly, our attempt to measure how far this outer space is-just like that, futile. And what to speak of this, speak of this space, our measurement of our limited knowledge… With the limited knowledge, if we want to know how far, how much long and short is God, it is a futile attempt, futile at… It is not possible. So Bhāgavata recommends, jñāne prayāsam udapāsya: "Just give up this nonsense habit, to measure the Supreme." It is not possible.

So jñāne prayāsam udapāsya. A person who has taken this determination, that "It is futile. It is useless to try to understand what is God by my limited knowledge," he's a…, he's an intelligent man who takes this decision. So jñāne prayāsam udapāsya namanta eva: "Just become submissive. Just try to understand your position that you are very insignificant segment in this material world or in the creation." Namanta eva: "Just become submissive." Jñāne prayāsam: "Giving up this endeavor to understand the Supreme by one's limited knowledge and just become submissive."

Then? What is the process? San-mukharitāṁ bhavadīya-vārtām: "You just try to understand the Supreme from the reliable source." San-mukharitām. Sat-mukharitām. Mukharita means from the lips, from the lips of realized souls. Just like Arjuna is understanding about God from direct Kṛṣṇa, from the lips of Kṛṣṇa. Svayaṁ padmanābha-mukham, mukha-niḥsṛtaḥ. So this is the process. So similarly, if we understand about God through the lips of Arjuna or his bona fide representative, that is the process. Jñāne prayāsam udapāsya namanta eva: "Submissively, one who tries to understand the transcendental nature of God from the reliable source…" Sthāne sthitāḥ. Never mind what he is. Never mind what he is. Either Indian or European or American or Japanese or Hindu or Muslim, never mind. So sthāne sthitāḥ: "Just be situated in your place. That doesn't matter." Śruti-gatām: "Just try to understand through your ears by aural reception, aural reception." San-mukharitām, śruti-gatām. Śruti means this ear, reception through the ear. San-mukharitāṁ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Then just try to practice it in your practical life. Tanu-vāṅ-manobhir ye prāyaśaḥ ajita: "My dear Lord, You are unconquerable, but by this person, You become conquered, simply by hearing." It is such a nice process. God is not conquerable, but He becomes conquerable, He is conquered, by a devotee who gives up this nonsense process of understanding Him by his limited knowledge and becomes submissive. And just try to hear from the right source, and try to appear, apply in your life. Then you become a conqueror of the Supreme.

So similarly, Lord Kṛṣṇa also says that tasyāhaṁ sulabhaḥ. Sulabhaḥ means "I am easily available." God is not easily available. It is very difficult. "But for a person who is constantly in Kṛṣṇa consciousness," the Lord says Himself, "for him, I am easily available, easily available." So why don't you take up this process? There is another nice verse in the Brahma-saṁhitā that… Just, I forget. The purport is that a person, if he tries to understand by his sensual process… This is called sensual, āroha-panthā. Āroha-panthā means trying to ascend, trying to ascend. There are two kinds of ways to understand knowledge. One process is āroha-panthā, ascending process, and another process is descending process. Descending process. What is that āroha-panthā? Āroha-panthā means that "I shall understand what is God by my own knowledge. I don't care for any authority, any books. I'll understand, I'll meditate, I'll think, I'll philosophize, and I'll understand what is God." This is called āroha-panthā. And against this, there is avaroha-panthā. Avaroha-panthā means getting knowledge from the authority.

There are two processes. Now, out of these two processes, the āroha-panthā, one who is trying to understand the Supreme by his own limited knowledge, for him, it is said in the Brahma-saṁhitā,

panthās tu koṭi-śata-vatsara-sampragamyo

vāyor athāpi manaso muni-puṅgavānām

so 'py asti yat prapada-sīmny avicintya-tattve

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.34]

Now, panthās tu koṭi-śata-vatsara-sampragamyaḥ. By the ascending process, if anyone makes progress with the speed of mind and speed of air… You, you know the speed of mind, how it is powerful. You are sitting here, and you can think of thousands and thousands and thousands of miles away immediately. Just see the speed of mind. Similarly, the velocity of air is very thousands of miles in a second, velocity of air. So the example is given here that if anyone traverses on the path of ascending process with the velocity of mind and air… Panthās tu koṭi-śata-vat… And if he makes progress not only for one day, two days, three days, one month-koṭi-śata-vatsara, millions and millions of years, if he goes in that speed… Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manasaḥ [Bs. 5.34]. Vāyu. Vāyu means air. By the airplane or sputnik, or by the speed of the mind, if he makes progress… Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām. And not very ordinary man, but muni-puṅgava. Muni-puṅgava means the highest thoughtful. Puṅgava means the greatest, and a muni means thoughtful, thinker. If he goes on for millions of years in the speed of mind and speed of air, still, he will find still not knowable, not knowable. Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām, so 'py asti yat prapada-sīmny avicintya-tattve [Bs. 5.34]. Still the subject matter remains inconceivable, inconceivable, not definite.

But here is the definite information. Just in the Bhagavad-gītā we understand that ananya-cetāḥ, ananya-cetāḥ, without any deviation from this path of Kṛṣṇa consciousness, without any deviation from the devotional service in submission, if anyone thinks always of Kṛṣṇa… Kṛṣṇa says, tasyāhaṁ sulabhaḥ. Sulabha means "I am very easily available for him." Tasyāhaṁ sulabhaḥ pārtha. "Why? Why You are so…? Why You become so cheap to this person?" Because nitya-yuktasya yoginaḥ. "Oh, he is constantly… Twenty-four hours, he's engaged in My service. I cannot forget him." This is… This is the process. Just become submissive and attract the attention of God. Then you'll be successful. Just try to… My Guru Mahārāja used to say that "Don't try to see God. You work in such a way that God will see you. God will take care of you. Don't try to see God." This is the process. "I want to see God. Oh, God please come and stand before me," oh, just like He's my servant. God is no one's servant. You have to oblige Him by your love, by your service. That is the process. Here it is…, tasyāhaṁ sulabhaḥ pārtha. Anyone who is engaged in that way, in that submissive way, always, constantly, without any deviation, in Kṛṣṇa consciousness, oh, for him, God is very cheap, although He's not…, He is unconquerable.

So take this process, Kṛṣṇa consciousness. Very easy. This process is given to the humanity by Lord Caitanya, and Rūpa Gosvāmī, the first disciple of Lord Caitanya, he appreciated it. He was a minister in the service of the…, then Muhammadan kingdom. And he become a disciple of Lord Caitanya. And when he first met Him, oh, he offered himself with this verse, nice verse,

namo mahā-vadānyāya

kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya-

nāmne gaura-tviṣe namaḥ

[Cc. Madhya 19.53]

"My dear Lord Caitanya, You are the most munificent personality, most charitable, the highest charitable person." Why? "You are delivering Kṛṣṇa very cheaply. You are delivering Kṛṣṇa very cheaply. Therefore nobody is comparable with Your charity." We want Kṛṣṇa. The whole… We are hankering after Kṛṣṇa, the most attractive, the most beautiful, the most opulent, the most powerful, the most learned and the most beautiful. That is our hankering. We are hankering after the beauty, the powerful, the learned. So raso vai. Kṛṣṇa is the reservoir of everything. You just turn your attention to Kṛṣṇa. You'll get everything, everything, whatever your want. Whatever you heart's desire, it will be fulfilled by this Kṛṣṇa consciousness.

So this Kṛṣṇa consciousness was given by Lord Caitanya. Therefore He's, I mean to say, recommended… He's called that namo mahā-vadānyāya: "Oh, You are the most powerful, charitable personality. Nobody has given such a thing-Kṛṣṇa." Because we are all in want of Kṛṣṇa. So that is the process given by Kṛṣṇa Himself. And here Kṛṣṇa says that "I am…" Tasyāhaṁ sulabhaḥ pārtha: "I am… I become very cheap to him." Whom? "One who is constantly engaged in Kṛṣṇa consciousness." And if you remain twenty-four hours in Kṛṣṇa consciousness, then-just like the impersonalists, the yogis, the jñānīs, they transfer themselves to the spiritual world in the…, and merge into the impersonal effulgence-you enter into the planet where Kṛṣṇa is. Then what is the benefit? You can ask, "Well, suppose I do this and enter into the Kṛṣṇa planet, then what is the benefit?" The benefit is stated in the next verse, mām upetya punar janma…

mām upetya punar janma

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saṁsiddhiṁ paramāṁ gatāḥ

[Bg. 8.15]

"My dear Arjuna, if anyone comes to Me," mām upetya, "by this process, by Kṛṣṇa consciousness, then the result is," punar janma duḥkhālayam aśāśvatam, na āpnuvanti, "he does not get any more to come back into this material world full of miseries."

This material world is certified by the Supreme Lord, the creator, as duḥkhālayam. Duḥkhālayam means "the place of miseries." And how you can make it comfortable? Can you make it comfortable by your so-called advancement of science? No. It is not possible. But we do not know what is duḥkha, or what is suffering. Real duḥkha is, real suffering is, birth and death, old age and disease. But we have set aside. Because we cannot make solution of these things, we don't care for it. We are after sputnik and atomic bomb. That is our scientific advancement. Why don't you solve these important things, which is giving me always suffering? They have no power. So here is the solution, that Kṛṣṇa says, mām upetya punar janma: [Bg. 8.15] "If anyone attains into My platform, then he does not come back again," punar janma, "rebirth again." Where? Duḥkhālayam aśāśvatam: "This place, full of miseries, full of…"

Just try to understand that this place is full of miseries. There… In the modes of ignorance we cannot understand. Just like the cats and dogs and hogs, they cannot understand that what miserable condition of life they are pulling on, similarly, human… A human being is called rational animal. They are animal, but at the same time, they have got the rationality. But that rationality is being used in the purpose of animal propensities. That rationality is not being used how to get liberated from this miserable condition. That is a misuse of rationality. So here is the solution. Kṛṣṇa says that "If anyone remains in Kṛṣṇa consciousness, twenty-four hours, without any deviation, the result is that he comes to Me. And if he once comes to Me," mām upetya punar janma duḥkhālayam aśāśvatam, nāpnuvanti [Bg. 8.15], "he does not get again rebirth of this miserable life." Why? Now, mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ: "They are great souls, and they have achieved the highest goal of life."

So this is the highest goal of life. We should know our self-interest to achieve this highest goal of life, not temporary dolls. You see? Children are captivated by temporary dolls, but not a sane man… (end)

661117BG.NY

Bhagavad-gītā 8.15-20

New York, November 17, 1966

Prabhupāda:

mām upetya punar janma

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saṁsiddhiṁ paramāṁ gatāḥ

[Bg. 8.15]

This verse we have been discussing in, on Friday. Kṛṣṇa says that "Anyone who comes to Me…" Of course, Kṛṣṇa is everywhere, but still, He has got His abode. The difference between Kṛṣṇa and ordinary human being or ordinary living being is that we can remain at one place, but Kṛṣṇa… Goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37]. Although He has got His abode in the transcendental kingdom, which is called Goloka Vṛndāvana… The Vṛndāvana city from where I have come, this Vṛndāvana is called Bhauma Vṛndāvana. Bhauma Vṛndāvana means the same Vṛndāvana descended on this earth. Just like Kṛṣṇa descends on this earth out of His own internal potency, similarly, His dhāma, or His abode, also descends, the Vṛndāvana dhāma. Or, in other words, when Kṛṣṇa descends on this earth, He manifests Himself in that particular land. Therefore that land is so sacred, Vṛndāvana. But Kṛṣṇa has His own abode. And Kṛṣṇa says, "Anyone who comes to My abode," mām upetya punar janma duḥkhālayam aśāśvatam [Bg. 8.15], "he does not get again rebirth in this material world, which is full of threefold miseries." Duḥkhālayam aśāśvatam nāpnuvanti.

Why? Because mahātmānaḥ… They are called mahātmā. Perhaps you have heard the name, this word, mahātmā. Our leader, Mahatma Gandhi, he was known as mahātmā. But mahātmā is not the title of a politician. Mahātmā, here, mahātmā means the first-class Kṛṣṇa conscious man who is eligible to enter into the abode of Kṛṣṇa. He is called mahātmā. Mahātmānaḥ. And the mahātmānas' perfection is this, to prepare in this life, in this nice human form of life with all facilities of nature… We can command over the nature. We can utilize the nature to our best interest. The animals cannot.

So all these facilities should be utilized for becoming a mahātmā, or becoming eligible to enter into the kingdom of Kṛṣṇa. Because if we can do that, then there is no more birth in this material world, which is full of threefold miseries. We have several times discussed what are these threefold miseries, but every one of you know that, some way or other, we in miserable condition, either pertaining to the mind, or to this body, or natural disturbance, or from other friends or other animals. So there is always some kind of misery inflicted upon us. That is the situation of this material world. So Kṛṣṇa says that this is a place-you cannot avoid these miseries. They are meant for that. Unless the miseries are there, you cannot come to the Kṛṣṇa consciousness. That is an impetus and help to elevate you to Kṛṣṇa consciousness. An intelligent person, he can think that "I do not want miseries, but the miseries are inflicted upon me by force." Nobody wants. Then he should question that "Why these miseries are inflicted upon me by force?" Unfortunately, the modern civilization, they set aside: "Oh, let me suffer. Let me cover it by some intoxication. That's all." You see? But as soon as the intoxication is over, again I am in the same point.

So this is not the solution. You cannot make a solution of the misery of your life by artificial intoxication. That is not possible. You have to make the solution by this Kṛṣṇa consciousness. If you always remain in Kṛṣṇa consciousness, then gradually you'll develop and you will be able to leave or quit your, this material body in Kṛṣṇa consciousness, so that immediately you'll be transferred to the planet where Kṛṣṇa is. That is the process. So mām upetya. And if you can attain that situation, that is the perfection. That is highest perfection of your life, saṁsiddhiṁ paramām. Paramām means the highest, highest perfection.

Then people may inquire, "Well, you say that to enter into the planet of Kṛṣṇa is the highest perfection, but we are trying to enter into the moon planet. Is it not perfection?" Somebody, you may question. Yes. So in answer, this tendency to enter into the higher planets is always there in human mind. Don't think that we have advanced, and we have invented this sputnik for entering into the moon planet or sun planet. This tendency is always there. A living entity's name is sarva-ga. Sarva-ga. He wants to travel everywhere. That is his nature. Just like you, sometimes, you Americans, you go to India or Europe. You cannot stay stagnant at a place. That is our nature. So this tendency, that we are trying to enter into the moon planet, this is not a new thing. They are trying, maybe by different process, by yoga process, by other process. Everyone is trying to enter into the higher planets.

So Kṛṣṇa says, "Yes, you are trying to enter into the moon planet, or any other planet. That's all right. But you must remember…" What is that? Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. Ābrahma-bhuvanāl lokāḥ. This, this universe of… They… The universe is divided into fourteen divisions of planetary system, fourteen divisions. We are just in the middle planetary system. There are fourteen. Caturdaśa-bhuvana. There are seven down and seven up. We are in the middle. So Kṛṣṇa says that ābrahma-bhuvanāl lokāḥ: "Oh, what to speak of moon planet or sun planet or Venus, if you even enter into the highest planet, which is called Brahmaloka, still, there is birth and death, punar āvartinaḥ, repetition of birth and death, repetition of birth and death." Punar āvartinaḥ means just like I have got this body. Now, say, I'll live eighty years. Now I am seventy-one. So after nine years I'll have to change this body. Sure. There is nobody can, by scientific process, can stay here. No. That is not allowed. You have to change your body. This is called punar āvartinaḥ, changing… Just like you change your old dress, similarly, you have to change your old body, again enter into another new body. So this is called punar āvartinaḥ. So Kṛṣṇa says that "If you enter in this material world, if you enter even to the highest planet…" What to speak of this moon planet… Moon planet is just our neighbor. Your modern scientists have calculated that if we want to go to the highest planet, it will take-this same speed of sputnik, twenty thousand miles per hour-still, it will take forty thousands of years to reach the highest planet. That is the scientific view.

But there is such planet where living entities like you and me are there. We have got this information from Bhagavad-gītā and other Vedic literatures. All planets, they are full of living entities. Don't think simply on the earth we are here, and in all planets are vacant, no. From your experience, you can see that no place in this earth is vacant, without living entities. Even you dig earth, you'll find some worms. You, you go deep into the water, you'll find some living entities. You just analyze that outer space, air, you'll find so many living entities. So how you can conclude that other planets are without living entities? They are all full of living entities.

So Kṛṣṇa says that in the Brahmaloka, in the highest planet of this universe, even you enter there… Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna: [Bg. 8.16] "My dear Arjuna, if you enter even to the highest planet, still, you'll have to accept that repetition of birth and death. You cannot get rid of it." Mām upetya. Again He says… As in the former verse, He says mām upetya: "If you reach to My planet, then you haven't got to come back again this, in this miserable material world," again He says, repeatedly, that "If you enter into the highest planet of this universe, still, your, that repetition of birth and death will continue. But mām upetya, if you come to My planet," mām upetya tu kaunteya punar janma na vidyate. Oh, that same very thing is again confirmed here, punar janma na vidyate: "Oh, there is no more rebirth, no more. You get your eternal life."

We should be very serious about this problem, how to get our eternal life, blissful, and full of knowledge. That is the duty of human life. We have forgotten this, what is our aim of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. They do not know that their interest, self-interest is how to get that eternal, blissful life in the spiritual planets. That is his interest. Why they have forgotten? Durāśayā ye bahir-artha-māninaḥ. The people have been entrapped by this material glimmer, by skyscraper and big factories and political activities, these…, entrapped, although he cannot live. He knows that "However skyscraper I may make, I'll not be allowed to live here. I'll have to leave it, and I do not know where I am going." Therefore the solution is that we should not spoil our energy for having a skyscraper. We should employ our energy to elevate ourselves to Kṛṣṇa consciousness so that we can, after leaving this material body, we can enter into that spiritual planet. That is the process.

So Kṛṣṇa consciousness is the necessity. It is not a religious formula or some spiritual recreation. No. It is the most important thing that we should imbibe in our life. Mām upetya. Mām upetya tu kaunteya punar janma na vidyate. He's stressing again and again.

Then you may ask, "Then why people are so much anxious to go to the other planets?" The description of other planets is there also in the Śrīmad-Bhāgavatam. Now, here it is said, "the Brahmaloka." Because there are many yogis and many, I mean to say, philosophers, they aim at being elevated to the higher planets by their yogic process… Why? Because the facilities of life in the higher planets are more than in this planet. The duration of life, the enjoyment and the amenities and everything is better, thousand times better, thousand times better. So people like. Somebody likes that "We shall go to the heavenly planets or this planet, that planet."

Now, a…, some of the description of the higher planet is given here. What is that?

sahasra-yuga-paryantam

ahar yad brahmaṇo viduḥ

rātriṁ yuga-sahasrāntāṁ

te 'ho-rātra-vido janāḥ

[Bg. 8.17]

Now, here is a nice description of the highest planet of this universe. What is that? Now, sahasra-yuga-paryantam. Sahasra-yuga means… One yuga means forty-three lakhs of years. Then that means 4,300,000's of years. That is the duration of one yuga. And sahasra-yuga… And sahasra means thousand. That 4,300,000 of years, just multiply it by another one thousand. Now we calculate. I am not mathematician. You can calculate what is that duration. So that duration, long duration, forty-three, five zero, into one thousand, that means forty-three, five zero, again three zero. Now, what is that duration? That is calculated to be twelve hours of Brahmā. As you have got twelve hours from morning, six, to evening, six. So this duration of period in the Brahmaloka is forty-three and five zero into three zero. Just imagine. That is twelve hours. Similarly, another twelve hours-night, same period. So that becomes one complete twenty-four hours of Brahmā. Brahmaloka. And such one month, and such one year, and one hundred years duration of life is there. Sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ [Bg. 8.17]. That is the duration of life there. You cannot calculate how long you can live there. But still, after so many years, millions and trillions of years' life, you'll have to die. Death is there. Death, you cannot… Unless you go into the spiritual planets, there is no escape from death. So ābrahma-bhuvanāl lokāḥ, ābrahma…, yuga-paryantam,

sahasra-yuga-paryantam

ahar yad brahmaṇo viduḥ

rātriṁ yuga-sahasrāntāṁ

te 'ho-rātra-vido janāḥ

[Bg. 8.17]

Avyaktād vyaktayaḥ sarvāḥ prabhavanty ahar-āgame. Now, this duration of Brahmā, the, the material manifestation in the lower status, this planetary system, when Brahmā days is finished, all these planetary systems becomes covered in water. There is devastation, devastation, and when again Brahmā, the supreme person in the Brahmaloka, he rises up, then again creation begins. That is the law of creation. So avyaktād vyaktayaḥ sarvāḥ prabhavanty ahar-āgame. Ahaḥ. Ahaḥ means in the daytime. When there is daytime, daytime, twelve hours, then this material manifestation, what you see, all these planets, they are manifested, seen. But when there is nighttime, all these planetary system becomes merged into devastation of water. So rātry-āgame pralīyante tatraiva avyakta-saṁjñake. Rātry-āgame means when the night is there, then again all these planets become invisible. They are devastated within the water. This is the nature of this material world. Bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate [Bg. 8.19]. So because the whole planetary system becomes, I mean to say, merged into devastation of water, therefore all living entities, they, at that time, pralaya, devastation, they all die. Bhūta-grāmaḥ sa evāyaṁ bhūtvā bhūtvā pralīyate [Bg. 8.19].

So this nature is going on. When it is a daytime they are again coming out, and when there is nighttime they again all becomes merged into this water. Rātry-āgame avaśaḥ pārtha, prabhavaty ahar-āgame. Avaśaḥ. Avaśaḥ means, although they do not like devastation, the devastation will come and, I mean to say, overflood all this. And again, when the day also comes, again gradually the waters will disappear. Just like in this planet the three-fourth is covered with water, and gradually land is coming out. It takes times. And one day it will come when there will be no water, simply land. There will be no water. That is the process of nature. Paras tasmāt tu bhāvo 'nyaḥ. Paras tasmāt tu bhāvaḥ anyaḥ avyakto 'vyaktāt sanātanaḥ: [Bg. 8.20] "But My dear Arjuna, beyond this place of 'sometimes it is appearing, sometimes it is disappearing,' beyond this, there is another nature." Just take this information from Bhagavad-gītā. We cannot calculate what is the length and breadth of this universe, but there are millions and millions of universes like this within this material world. And above this material world there is another sky, which is called spiritual sky. And in that sky the planets are all eternal. And there life is eternal also.

This manifestation, this material manifestation, is only three-fourth part of the whole manifestation, both spiritual and material. You'll find in the Bhagavad-gītā, ekāṁśena sthito jagat [Bg. 10.42]. Ekāṁśa means one-fourth part. These manifestations are one-fourth part. And three-fourth part manifestation is beyond this material sky. This material sky is covered. The… When you see to the sky you'll find that ball-like covering. That is the covering. So millions and millions of miles, the covering is there. And after penetrating that covering, you can enter into the spiritual sky. That is open sky.

So here you get the information that paras tasmāt tu bhāvaḥ anyaḥ [Bg. 8.20]. Bhāvaḥ means the nature, another nature. Just like you have got experience of this material nature, similarly, there is another, spiritual nature. Just like the material nature and spiritual nature you have got experience here also. What is that? Just like you are yourself combination of material and spiritual. You are yourself spirit. So long you are within this body, within this matter, it is moving. And as long, as soon as you are out of this body, it is as good as stone. So as you can perceive here, within yourself, what is matter and what is spirit, similarly, there is spiritual world also. The two natures are there, as you can experience two natures here, the material nature and spiritual nature. This we have discussed in the Seventh Chapter of Śrīmad-Bhāgavata, er, Bhagavad-gītā. The spiritual nature is called superior nature, and this material nature is called inferior nature. So this material nature, beyond this material nature, there is spirit, superior nature, spiritual nature. This information we have got.

Now, it is not possible to understand this, these things, by experimental knowledge, just like although you are seeing by microscope and other instrument, astronomical instruments, there are millions and millions of stars-actually you are seeing-but you cannot approach. Your senses, your means, are so insufficient that you cannot approach. What to speak of other planets, you cannot approach even the moon planet, which is the nearest. So just try to understand how much incapable you are. So being incapable, don't try to understand God and God's kingdom by experimental knowledge. This is foolishness. It is not possible. You have to understand by hearing Bhagavad-gītā. And there is no other way. Just the same example: you cannot understand who is your father by experimental knowledge. You have to simply believe your mother. Similarly, you have to believe this Bhagavad-gītā. Then you can get all this information. There is no possibility of experimental knowledge. But if you become advanced in Kṛṣṇa consciousness, you'll realize. You'll realize. Just like whatever we are speaking, we are firmly convinced. We are not blindly speaking. So you'll also be… Svayam eva sphuraty adaḥ. If… This knowledge will be revealed to you. If you stick to the Kṛṣṇa consciousness, this knowledge you'll actually understand: "Yes, there is spiritual kingdom. There is God, and I have to go there, and I must prepare there," just like you understand everything while you go to some other country.

So these are all practical things. If you take up this Kṛṣṇa consciousness, you'll understand all these practical, and the whole problem of your life will be solved.

Thank you very much. If you have any question, you can put.

Devotee: Swamiji, night and day… The day that's the birth of the universe and night, the dissolution, is that also Brahmā's day and night?

Prabhupāda: Just like day and night differs. Now, it… Suppose you take a small germ. At night… Of course, I do not see here. In India we find some small worms. Their duration of life is only a few hours in the night. They, they, they get their birth, they grow, and they beget children and in the morning you'll find so many worms, dead, you see, on the floor, in this month especially. It is called divali poga(?). So that is also a living entity. But if you speak to them, "Oh, there is a human being whose life is… Our duration of life, within that, he has got… That is only night. He has got day. And that day and ni…" (end)

661118BG.NY

Bhagavad-gītā 8.20-22

New York, November 18, 1966

Prabhupāda:

paras tasmāt tu bhāvo 'nyo

'vyakto 'vyaktāt sanātanaḥ

yaḥ sa sarveṣu bhūteṣu

naśyatsu na vinaśyati

[Bg. 8.20]

Now, this verse we have been discussing from the last day. There is another nature, paras tasmāt tu bhāvaḥ. Bhāva means nature, and para, para means superior. So there is another, superior nature, avyaktaḥ avyaktāt sanātanaḥ. Vyakta means what you see manifested. Now, this material universe you are seeing manifested… Practically not seeing, but at least at night we can see how the stars are twinkling, so many planets innumerable. This is manifested. And beyond that manifestation there is covering of the universe. Vyakta-avyakta. And beyond that avyakta there is another, material nature, er, spiritual nature…

So Kṛṣṇa is pointing out that, that nature… Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ. Sanātana means eternal. This nature, this material nature, it has got its beginning and end. But that spiritual nature, that has no beginning and no end. How it is? You can understand by simple example. Just like this sky, and in some insignificant part of the sky there is some cloud, and the cloud covers us. When there is cloud or snowfall we see everything is covered. But that covering is only an insignificant part of the whole sky. That covering is not for the whole sky. Because we are very minute, small, so a few hundred miles, if it is covered, this sky, we see that everything is covered. Similarly, this material sky is within the covering, with the covering of mahat-tattva, matter. And as this cloud, when it is clear, the original sky you can see, similarly, this covering of material matter, when it begins… Just like cloud has beginning and end, similarly, this material nature has beginning and end. Just like your body. It has got its beginning and end-simply for some time. We get our birth of this body, we stay for some time, it grows, it gives some by-products, then it dwindles, then vanishes-these six transformations. So similarly, anything material, manifestation that you are seeing, observing, that is under these six kinds of transformation. So at the end it will be vanquished.

So Kṛṣṇa says, paras tasmāt tu bhāvaḥ anyo 'vyakto 'vyaktāt sanātanaḥ: [Bg. 8.20] "Beyond this vanquishing, cloudlike material nature, there is another superior nature which is sanātana, eternal. It has no beginning, no end." And yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati: "When this material manifestation will be annihilated, that will remain." Just like the cloud, when it is vanquished, when it is annihilated, the sky remains, similarly, spiritual sky will remain; the material covering of the spiritual sky will be vanquished. This is called ghaṭākāśa-poṭākāśa.

So there are many volumes of knowledge of this material sky and spiritual sky. In Śrīmad-Bhāgavatam, Second Canto, you will find description of the spiritual sky, what nature it is, what kind of people remain there, what is their feature-everything. Even we get information that in spiritual sky there is aeroplane, spiritual aeroplane in the spiritual sky. And the living entities, they are liberated. They travel on the spiritual sky on that plane, and it is so nice, just like lightning. The description is… They travel just like lightning. So everything is there. This is only imitation. This material sky and everything, whatever you see-all imitation, shadow. It is shadow. Just like in cinematographic picture you see the shadow of the real thing behind, similarly, this is only shadow. And in Śrīmad-Bhāgavatam it is said that janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ, yatra tri-sargo 'mṛṣā [SB 1.1.1]. This material world is a combination of matter. Just like you have seen a nice girl's doll in the showcase of the shopkeeper's exactly just like a nice, beautiful girl. But that is imitation. Imitation. Every sane man knows, "Oh, this is imitation."

So whatever we are seeing here, beautiful, they are all imitation of the real. As the doll is imitation of a beautiful girl, similarly, yasya satyatayā nityāpi satyam eva abhipadyate. Śrīdhara Svāmī says, "Because the spiritual world is real and this unreal manifestation appears to be real, appears to be real, but it is not real, we can understand reality will exist; reality will not vanquish." That is… Reality means eternal. Therefore real pleasure, that is Kṛṣṇa. The material pleasure is temporary, not actual. Therefore those who are after reality, they don't take part in this shadow pleasure. Shadow pleasure, they don't take part. So Lord Kṛṣṇa says that yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati. That is reality. "When everything will be vanquished, that spiritual nature will continue to remain." That remains always.

So our aim is, the human life's aim is, to reach that spiritual sky, but they do not know. Bhāgavata says, na te viduḥ: "They do not know that there is reality." There is reality. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. They do not know their self-interest, that this human life is meant for understanding that reality and prepare for being transferred into that real reality, not to remain. The whole Vedic literatures instructs us like that. Tamasi mā jyotir gama: "Don't remain in this darkness." This material world is darkness. We are artificially making it illuminated with electric light and fire and so many things, but the nature is dark. But that nature, that spiritual nature, is not dark. That is full of light. Just like the sun planet, there is no possibility of darkness, similarly, every planet there, they are self-illuminated, so there is no darkness. This description we'll get from Bhagavad-gītā:

na tad bhāsayate sūryo

na śaśāṅko na pāvakaḥ

yad gatvā na nivartante

tad dhāma paramaṁ mama

[Bg. 15.6]

Lord Kṛṣṇa says, "Oh, that spiritual sky, there is no need of sun; there is no need of moon; there is no need of electricity." Na tad bhāsayate sūryaḥ. Sūrya means sun. Na śaśāṅkaḥ: "Neither moon." Na pāvakaḥ. Pāvakaḥ means fire, electricity. These things are not required there. Yad gatvā na nivartante tad dhāma paramaṁ mama: [Bg. 15.6] "That is My abode. Anyone who goes there, he doesn't come back again." We get eternal life.

So Kṛṣṇa says, avyakto 'kṣara ity uktas tam āhuḥ paramāṁ gatim [Bg. 8.21]. That nonmanifested… Because in the material eyes, material science… It is not possible to, I mean to say, disclose by material science. What is material science? We cannot go even to this moon planet, what to speak of the spiritual planet. It is not possible. It is not possible. So avyakto 'kṣara ity uktas tam āhuḥ paramāṁ gatim. That is the… If we want to penetrate the outer space, we should be able to penetrate this outer space or this covering, then enter into that spiritual sky, and there it is called paramāṁ gatim. That sort of journey is called supreme. Not that you go up 25,000 away from this planet and again come back. This is not very heroism. Oh, you should have to penetrate the whole material space and then penetrate the cover and then reach the real sky. Yes. And that information is here also in the Bhagavad-gītā. Paramāṁ gatim. That is the superior journey. That you cannot do with your tiny sputniks. It is not possible. That you have to do by Kṛṣṇa consciousness. Sadā tad-bhāva-bhāvitaḥ [Bg. 8.6]. One who always absorbed in Kṛṣṇa consciousness, and if by fortune at the time of death he thinks of Kṛṣṇa, he is at once transferred within a second. That is the process.

Therefore if we at all want to go, that spiritual sky, and attain real life, eternal life, blissful life, and full of knowledge, sac-cid-ānanda-vigrahaḥ… Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. The Lord has got this body, sac-cid-ānanda-vigrahaḥ. We have also that sort of body, but it is very small. Now it is covered by this matter, by this dress, and if we some way or other able to give up this false dress, then we reach that spiritual kingdom, God's kingdom. That is paramāṁ gatim. Yaṁ prāpya: "If you can reach there, if you can achieve that perfection," yaṁ prāpya na nivartante, "if at once you go, you cannot…, no more to come back. No more to come back." Yaṁ prāpya na nivartante tad dhāma paramaṁ mama: "That is My superior abode."

So everyone should try to go there. God Himself comes to call you, He sends His son to call you, and the literatures are there, the scriptures are there. We should take advantage of this. This is meant for human body, human life, not for the cats and dogs. So we should take advantage of it. Human life is meant for that achievement. When we finish all this trouble… This trouble of repeating birth and death, the cycle of birth and death, this should be stopped. This is the information of Bhagavad-gītā. This is the perfection. Any system, either yoga system or jñāna system or bhakti system-anything, if you… Whatever you like, you can accept, but the ultimate goal is this paramāṁ gatim. If this is not achieved, then all yoga exercise and all philosophical speculation-all nonsense, simply waste of time, simply a waste of time. Ārādhito yadi haris tapasā tataḥ kim. If you can achieve this stage, that there is no other necessity of philosophizing or yogic practice or anything, if you receive that, if you reach that perfection. And if you do not reach that perfection, then it is all useless.

So ārādhito yadi haris tapasā tataḥ kim. Nārādhito yadi haris tapasā tataḥ kim: [Nārada-pañcarātra] "One who reaches there, for him, all kinds of penances, austerities-no more required. And one who does not reach that place, all these austerities, penances-useless, simply waste of time." So this should be the aim of human life. Human civilization, human society, should be so formed that they should have the opportunity. The human form of life is the opportunity to get this boon. So it is the duty of the state, duty of the parents, duty of the guardians, duty of the husband, duty of the father-everyone's duty is how to elevate a living creature who has got this fortunate human form of life to understand this paramāṁ gatim, highest perfection of life. That should be the mode of thing. Simply have some eating and sleeping and mating and some defense and quarreling like cats and dogs-this is not civilization. The human civilization is this, that he should properly utilize this human form of life and take advantage of this knowledge and prepare himself in Kṛṣṇa consciousness so that always, twenty-four hours, cent percent, he will be absorbed in Kṛṣṇa and at the time of death at once transferred there. This should be the process of life. Therefore we have taken this movement, Kṛṣṇa consciousness. Join us. Cooperate with us. You'll… Yourself will be benefited, and the world will be benefited, this Kṛṣṇa consciousness.

So yaṁ prāpya na nivartante tad dhāma paramaṁ mama. The Lord says, "That superior place, superior nature, if somebody can go there, then he has no more to come back here. He gets the highest perfection of life." Now, if there… What is there? What is the nature and what are the paraphernalia? Now, here it is said, puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā. Now, if we are at all interested to reach that supreme abode, then the process is bhakti. Bhaktyā. Bhaktyā means devotional service, submission, submission to the Supreme Lord. Bhaktyā means bhaja. It is a Sanskrit word. The root meaning is bhaja-dhātūkti. Bhaja. Bhaja means service. So bhaja-dhātūkti bhakti, bhaktyā.

Here it is clearly said, puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā. Tv ananyayā means "without any other engagement." Bhakti means… The definition of bhakti, devotional service, is given in authoritative books like Nārada-pañcarātra. It is said there that… This is the definition of bhakti: sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. Now we are encumbered with so many designations, designation. This body is Indian-it is a designation. Your body, American-it is a designation. You are not this body, not this designation. Suppose if your university gives you one degree, M.A. or B.A., Ph.D., oh, that degree you are not. It is a designation. So bhakti means you have to get yourself from this designation. Designation. Sarva upādhi. Upādhi means designation. So somebody, if gives me title, Sir Anatole, or this or that, oh, I become very happy: "Oh, I have got this 'sir' title." But I forget that this is my designation. It will exist so long I have got this body. But the body is sure to vanquish, so designation will vanquish. When you get another body, then you get another designation. Suppose in this body I am American and next body you get China. Then you become Chinese designation. So we are changing our designation. We should stop this business of designation. You see? So sarvopādhi-vinir… If one is determined to get out of all these nonsense designations, then he can attain bhakti.

So sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. Nirmalam means complete pure. What is that purity? "Oh, I am spirit. Ahaṁ brahmāsmi. I am Brahman. I am Brahman. I am not this matter. This is my covering. I am now eternal servant of Kṛṣṇa. That is my real identity." So one who is freed from the designation and situated in his real constitutional position, that person, when he is fixed up, when he renders service in that way, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]. Hṛṣīkeṇa. Hṛṣīka means the senses. Now my senses are designated. When my senses will be free from designation and with that freedom, with that freedom, in that purity, when I shall engage in Kṛṣṇa consciousness service, that is called devotional service. So,

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

This is explained by Rūpa Gosvāmī. He says,

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

[Brs. 1.1.11]

Ānukūlyena, favorable. We have to serve Kṛṣṇa favorably, not unfavorably. Anyābhilāṣitā-śūnyam. We want to serve God with some material purpose, some material gain. Of course, that is also nice. If somebody goes to God for some material gain, he is far greater than the person who never goes to God. That is admitted in the Bhagavad-gītā. Catur-vidhā bhajante māṁ sukṛtino 'rjuna, ārto arthārthī. That is a better man. But we should not be… We should not go to God with some purpose of material benefit. We should be free from this. Anyābhilāṣitā-śūnyam [Brs. 1.1.11]. And jñāna-karmādy-anāvṛtam. Jñāna-karma. Karma means work with some fruitive result. "I am working in Kṛṣṇa consciousness just to get some profit out of it"-no, this should not be done. And jñāna. Jñāna means I am trying to understand Kṛṣṇa. Of course, we shall try to understand Kṛṣṇa, but God, or Kṛṣṇa, is so unlimited, we cannot actually understand. We cannot understand. It is not possible for us. Therefore we have to accept whatever we can understand. Just like this Bhagavad-gītā is presented for our understanding. We should so far understand.

So jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇānuśīlanam [Cc. Madhya 19.167]. Anuśīlanam, culture of Kṛṣṇa favorably, that Kṛṣṇa, how Kṛṣṇa is pleased, we should do like that. We should know how Kṛṣṇa is pleased. How you can know? The Bhagavad-gītā is there, and take the right interpretation from a right person. Then you'll know what Kṛṣṇa wants and do accordingly. Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā. Then you are elevated to the first-class devotional service. You see? First-class devotional service. Everything should be anukūla. Anukūla means favorable.

So these things are there. It is a great science, and we have got immense literature for this. If we have got time, we can utilize. We can understand this science and prepare ourself for the supreme benefit.

So puruṣa… So in that spiritual planet, puruṣaḥ sa paraḥ pārtha, there is the Supreme Personality of Godhead. In the spiritual planet there are… Just like you see here millions of planets or stars within this universe. This universe is a small particle only. There are many universes like this. And in the spiritual sky there are three… This is only one-fourth manifestation of the planets. There are other. Three-fourth is there in the spiritual sky. That information is there in the Bhagavad-gītā. Ekāṁśena sthito jagat [Bg. 10.42]. So each and every spiritual planet, there is expansion of Kṛṣṇa, and they are differently named. In that picture we will find, our Bhāgavata. Innumerable. So puruṣa. They are all puruṣa. Puruṣa means the person. They are not imperson. Puruṣa. Puruṣaḥ sa paraḥ. But superior. Puruṣaḥ sa paraḥ pārtha bhaktyā labhyaḥ. You can approach that puruṣa simply by devotional service, not by challenge, not by philosophical speculation or not by exercise of this yoga and that yoga. No. Simply by surrender and devotional service. It is clearly stated. It is not stated that you can reach there by philosophical speculation, mental concoction or by some physical exercise. This is not possible. You have to reach there bhaktyā, by devotion, ananyayā, ananya-cetāḥ, without deviation to this karma, fruitive activities, or the philosophical speculation or this exercise. No. Simply, simply this devotional service, unalloyed devotional service without any mixture. If you can adopt that, then…

And how is that puruṣa? Yasya antaḥsthāni bhūtāni yena sarvam idaṁ tatam. He is such a puruṣa, He is such a person, that everything, whatever you see, is within Him, and He is without, all-pervading. He has got such energy. How it is, that? Just like the sun is fixed up in one place located, but the sun rays is, all over the universe is distributed, similarly, although God is there, still, His energy is distributed everywhere. And He is not different from His energy. Just like the sunshine and the sun is not different, the same, same illuminating substance, similarly, He is distributed all over by His energies, different energies, and He is not different from His energy. Just like if there is electric energy, you can light up any lamp from anywhere, similarly, if we are progressive, if we are advanced in devotional service, we can see God everywhere, anywhere. We require to be qualified. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. Those who developed that love of God, they are constantly, twenty-four hours, seeing God before him. Santaḥ sadaiva. Sadaiva means twenty-four hours, constantly. Not that "Oh, I have seen God yesterday night. Now He is not." No. He is always with you. God is everywhere. You can see Kṛṣṇa everywhere. But we have to develop that eyes.

So these are the process of Kṛṣṇa consciousness. We should invite you to come and cooperate with us. This is a great science. And let us take advantage of it.

Thank you very much. Now, if there is a question, you can put it. (end)

661119BG.NY

Bhagavad-gītā 8.21-22

New York, November 19, 1966

Prabhupāda:

avyakto 'kṣara ity uktas

tam āhuḥ paramāṁ gatim

yaṁ prāpya na nivartante

tad dhāma paramaṁ mama

[Bg. 8.21]

This verse we have been discussing last day, that avyaktaḥ akṣaraḥ. Avyakta means which is not manifested. This material world is manifested, but the spiritual world is not manifested before us. But, although not manifested, that part of this creation is eternal. Akṣara. Akṣara means "which has no annihilation." In the material world everything is born, it stays for some time, it develops, it gives some by-products, then it dwindles and then vanishes. These six forms of changes of the material form-ṣaḍ-vikāra. This is called in Sanskrit word ṣaḍ-vikāra, six kinds of changes. But the spiritual world, avyakta, which is not manifested at the present moment before us, that is akṣara. Akṣara means it is eternal. It does not annihilate.

Now, this spiritual vision at the present moment, because we are covered by the material dress, or material senses, therefore the spiritual world or anything spiritual is not conceivable due to our material senses. But we can feel that there is something spiritual. That is possible. Although we are fully in ignorance of the spiritual matter, still, we can feel. If you analyze yourself silently, "What I am? I am this finger? I am this body? I am this hair?" you'll deny, "No I am not this." So beyond this body, what is, that is spiritual. That we can feel. Similarly, as we cannot find our self within this matter, although I'm here, that we can distinguish, the distinction between dead body and living body, something minus. That something is spirit. That something is spirit. Although we have no eyes to see, but the spirit is there. That is the beginning of Bhagavad-gītā. Avināśi tu tad viddhi yena sarvam idaṁ tatam. That spiritual existence is eternal, whereas this body is not eternal.

Now, here it is said that avyaktaḥ akṣaraḥ: "That nonmanifested, spiritual atmosphere is nonmanifested." But how it can be manifested? We have little feeling of it, but how it can be manifested? Yes. It can be manifested. And that is Kṛṣṇa consciousness, which we are preaching. In the Vedic literature it is said that ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. Indriya means the senses. We perceive or we get knowledge through the instruments of different senses-eyes, ear, or smelling, tongue, touch. These are our five sense for gathering knowledge. And there are five senses for working. So we have got ten senses. And the ten senses are being conducted by the mind. So ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ.

Now, because Kṛṣṇa, Kṛṣṇa is complete spirit and He's absolute, therefore His name is also spirit; His name, His form, His quality, His, I mean to say, opulence, His paraphernalia-everything is spiritual. But at the present moment, due to our material bondage or condition, we cannot understand what is spiritual. But this ignorance can be moved by this process, chanting Hare Kṛṣṇa. How it is? I'll give you example. Just like a man is sleeping. A man is sleeping. How you can awake him? By vibration of sound. "Mr. such-and-such, just get up. Get up! The time is up." Although he is now practically unconscious, he cannot see, he cannot, er, still, that hearing process is so prominent that a sleeping man can be awakened by vibration of sound. Similarly, the spirit soul, although it is now overpowered by this material bondage or material conditions, that spiritual consciousness can be revived by this transcendental vibration, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And for practical example, we are experiencing, and some of you…

Now, this is Sanskrit word. Some of you do not know what is the meaning of this Hare Kṛṣṇa. This meaning of Hare Kṛṣṇa is… It is just addressing the Supreme Lord and His energy, Harā. Harā is the energy, and Kṛṣṇa is the Supreme Lord. So we are addressing, Hare Kṛṣṇa, Hare Kṛṣṇa: "O the energy of the Lord, O the Lord, please accept me." That's all. "Please accept me." We have no other prayer. "Please accept me." Lord Caitanya taught that we should simply cry, and we shall simply pray for accepting us. That's all. So this vibration is simply a cry for addressing the Supreme Lord, requesting Him, "Please accept me. Please accept me."

ayi nanda-tanuja kiṅkaraṁ

patitaṁ māṁ viṣame bhavāmbudhau

kṛpayā tava pāda-paṅkaja-

sthita-dhūlī-sadṛśaṁ vicintaya

[Cc. Antya 20.32, Śikṣāṣṭaka 5]

This prayer was offered by Lord Caitanya. He's praying, "O my dear Kṛṣṇa, the son of Nanda…" Kṛṣṇa appeared as a foster son of Nanda Mahārāja. And Kṛṣṇa is very delighted when He is connected with some of His devotees' names. So Lord Caitanya addresses Him, "O the son of Nanda, somehow or other, I have now fallen in this ocean of nescience, ignorance. Please pick me up and fix me as one of the atoms of Your lotus feet." That's all. Just like a man fallen in the ocean, the only survival is… If somebody goes and picks him just one inch above the water, he feels immediately relieved. Immediately. So as soon as we are fixed up in Kṛṣṇa consciousness, the immediate relief. Immediately. There is no question about it. It is such a nice thing.

So although we cannot perceive the transcendental nature of the Supreme Lord, His name, His fame… Simply by speculating that what is the name of God, he cannot understand what is the name of God. Simply by speculating what is the form of God, it is not possible to understand. But as soon as you become situated in Kṛṣṇa consciousness, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234]. If you engage yourself in this Kṛṣṇa consciousness business, then gradually God will reveal Himself before you. Oh, you cannot see God by your own endeavor. But if you qualify yourself, God will reveal Himself and you'll see Him. This is the process. You cannot order, "O God, please come before me and dance before me." No. He cannot be order-supplier. But you have to do in such a way that He'll be pleased to reveal Himself before you and you'll see Him fully.

So here it is said, avyaktaḥ akṣaraḥ. The transcendental, there is. Because it is spoken in the Bhagavad-gītā and the Supreme Personality of Godhead is speaking Himself, there is no cause of doubting. There is no cause of doubting. The only thing is how to feel it, how to understand it. That understanding will gradually be developed, and it will be…, the truth will be revealed to you if you go on with this chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma… This is simple process, very simple process. Even children can take part in it. Even a child of six months took part in it. Perhaps in the last meeting you have seen. There was a small child, sitting on the lap of his father, and he was also (claps) joining. You see. Because automatic. A dog will dance, a cat will dance, a child will dance. There is no necessity of preliminary qualification for understanding, because it is from the spiritual platform. It is from the spiritual platform.

So this simple process will reveal before you what is spiritual kingdom, what is God, what you are, what is this material world, why you are conditioned, what is the remedy. Everything will be… Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam [Cc. Antya 20.12]. Gradually, step by step by step by step.

So avyakto 'kṣara ity uktaḥ: "It is in the Vedic literature it is said that that spiritual world and the spirit, everything is nonmanifested, but still, that is eternal, eternal." We have to see through the books of knowledge. We have to believe. And it will be revealed, if you follow. Just like you purchase a ticket for going to India, some India Airline or Pan American Airline, you purchase. But why do you purchase? You can disbelieve. So what is the evidence that I shall go to India by purchasing the ticket? But still, with faith, because people are going there, the company's running, under certain circumstances, you create some faith, "Yes, it will take me." And actually, when you purchase ticket and sit down on the plane, ah, next morning you get down. So you have to be… But faith, why you are accepting that faith? Because it is a company which is authorized, which is recognized, and therefore you are creating faith. Faith you must have. Without faith, you cannot go a step forward, even in your ordinary life. But faith, what faith? Ah, the belief and faith should be in the authorized, authorized place. That is the process. Faith we must have. Without faith, we cannot make progress, but not blind faith, but to accept something which is recognized.

So here Bhagavad-gītā is recognized. Bhagavad-gītā is recognized, so far India is concerned, cent percent. Either they may be theist or atheist, that doesn't matter. Bhagavad-gītā is accepted by all classes of men in India. And so far outside India is concerned, all scholars, all religionists, all philosophers, they have accepted this Bhagavad-gītā as authority. So there is no doubt about Bhagavad-gītā's being authority. Even Professor Einstein, he was reading regularly this Bhagavad-gītā, such a great scientist. So there are many evidences. So you believe this, that there is a spiritual atmosphere and that is the kingdom of God. And here it is stated that yaṁ prāpya na nivartante, if you somehow or other, you can reach that spiritual atmosphere, then the result is na nivartante, you'll have no more to take this material body, na nivartante. Tad dhāma paramaṁ mama. So you'll become quietly and happily situated in your eternal life. Don't you think?

Now, suppose if you are placed in some country where you can understand that "In this country I'll have no more death, no more miseries, no more old age, no more disease," will you not be happy? Suppose you are transferred to a country where these things are available… Oh, yes, I shall, I must be happy. If I can get some place where going I'll have not to die again or not to become old and not to have any diseases, oh, certainly I shall accept it. That is my desire, heart's desire. I want. I want that. Why you want that? Because you have got the right to have that prerogative. You have got the right. Therefore you want. You are eternal. You are blissful. You are full of knowledge. Simply you are covered by this material entanglement. Therefore you have forgotten yourself. Now, here is the chance. Here is the chance to take advantage and revive my original status of life, original status of life. Here it is clearly said, yaṁ prāpya na nivartante: "If you somehow or other can approach that spiritual atmosphere, then you haven't got to return again in this land of miseries of the atmosphere."

We have already discussed that we are trying to become happy by transferring ourself to the moon planet. Now the present movement is going there. We are thinking that if we can transfer ourself to the moon planet, we shall be happy. Oh, it is useless. Bhagavad-gītā has already informed you that even if you go to the highest planet, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16], even if you go by some way or other… You cannot go. That is a dream only. But still, if you go by your sputnik or by aeronautic means, but still, the four principles of material miseries, namely birth, death, old age and disease, you cannot avoid. So it is not our business to have our place anywhere within this material world. Either this country or that country or this planet or that planet, you'll never be happy. Here is information. Avyaktaḥ akṣara ity uktas tam āhuḥ paramāṁ gatim. If you can reach that highest perfectional stage of life, then only you'll no longer be required to come back again to this nonsense material world. Yes. This is the information you get.

And where you shall do, what you shall do there? Some philosophers think that that spiritual atmosphere must be impersonal, impersonal, void. There are some philosophers, they think like that, that "There is. We accept the spiritual atmosphere." The impersonalists, Śaṅkarites, even the Buddhists, they also, some way or other, they accept that there is the voidness. But the Bhagavad-gītā does not disappoint you in that way. That voidness philosophy has created atheism. Because, just try to understand clearly, I am spiritual being. I want enjoyment. That is my life. I want enjoyment. But as soon as my future is void, I must be inclined to enjoy this material life. Therefore they simply discuss this voidness impersonalism, but they enjoy as much as possible this material life. Simply armchair philosophical discussion. But as soon as we see their behavior, they're too much attached with the material enjoyment. So that is simply you can enjoy some speculation. That's all. But there is no benefit. But really if one has any spiritual sense, he'll at once cease from all this nonsense enjoyment. That is the symptom of any idea of spirituality. Bhaktiḥ pareśānubhavo viraktir anyatra syāt [SB 11.2.42]. The test is… If you have developed your Kṛṣṇa consciousness, if you have developed your devotional spirit, spiritual realization, the result will be that you'll be at once detached from these all kinds of material enjoyment. How it is? The example is given that just like a hungry man, if he's given nice foodstuff, and as soon as he eats and feels satisfaction, he says, "No, I don't want anymore. I am satisfied." Svāmin kṛtārtho 'smi varaṁ na yāce [Cc. Madhya 22.42]. This is also stated in the Bhagavad-gītā. You'll find.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

Oh. One who is spiritually realized, his symptom will be full satisfaction. He'll no longer be hankering after this nonsense material enjoyment. That is spiritual realization. Paraṁ dṛṣṭvā nivartate. Rasa-varjaṁ raso 'py asya [Bg. 9.59]. Raso 'py asya.

Now, just like… It is very clearly stated in the Bhagavad-gītā. Just like a diseased man, he's forbidden by the doctor, "Oh, you don't eat. You don't have sex life. You don't, don't…" So many don't's. But he is forced to accept that don't, but inner side he feels, "Oh, if I get, I'll be happy." Inner side is want. But a spiritualist, inner side is strong. He's not impotent, but he'll don't like sex intercourse. Doesn't like. He hates. That is spiritual life. Inner side is strong enough. He can marry thrice, but he has got a detachment. That is spiritual life. Paraṁ dṛṣṭvā nivartate. Just like if you get something superior, naturally, you give up all inferior things.

So we want enjoyment, but this atheism or this voidness, this impersonalism, they have created such an atmosphere that we are simply speculating, but we are addicted to these material enjoyments. That is not the process. Here it is said, puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā. If you accept this principle of Kṛṣṇa consciousness, the devotional path, and if you worship that Supreme Personality of Godhead, then you can have the spiritual realization and you prepare yourself and you become detached from this material enjoyment. Your life becomes sublime. Oh. That is the process of Kṛṣṇa consciousness. Puruṣa. Here it is clearly said, puruṣa, puruṣa, the Supreme Personality of Godhead. Puruṣaḥ sa paraḥ. Paraḥ means Supreme. Paraḥ: "O My dear Arjuna, that in that spiritual atmosphere, there is the Supreme Personality." He's a person just like you and me. Just we have got talking face to face, when you'll reach there you'll talk face to face with God. You'll play, you'll eat, everything. Puruṣaḥ sa paraḥ pārtha.

How can I attain that state? Bhaktyā. Not by speculating, but bhakti. You have to submit. You have to render transcendental loving service. That is the way. Bhaktyā tv ananyayā. Tv ananyayā means without any adulteration. Adulter… What is that adulteration? "Now I love God for some material benefit." That is adulteration. "I love God to become one with Him." That is adulteration. This adulteration in devotional service will not help you. Unadulterated. Tv ananyayā. Ananyayā. Yasyāntaḥsthāni bhūtāni yena sarvam idaṁ tatam. And that Supreme Personality, although He's just like a person, like you and me, still, He's so widespread that everything is within Him and everything in Him, He's outside and inside. That is the conception of God. God is everywhere, but still, He has got His kingdom, abode. He has got His association, everything. Just like the sun. The sunshine is all over the universe, but it has got his own planet, his own residence, localized, everything.

So that is the conception of God. And that God, or Kṛṣṇa, is in that spiritual atmosphere. If we approach, then our life will be successful, our aims will be fulfilled, and we'll be happy, and we'll be prosperous eternally, not for temporary, but eternally.

Thank you very much. Any questions? (end)

661120BG.NY

Bhagavad-gītā 8.22-27

New York, November 20, 1966

Prabhupāda:

puruṣaḥ sa paraḥ pārtha

bhaktyā labhyas tv ananyayā

yasyāntaḥsthāni bhūtāni

yena sarvam idaṁ tatam

We have been discussing about the transcendental world. The transcendental world is above this material sky. The material sky is also a part of the transcendental sky or spiritual sky-it is covered only. This thing we have already explained. Just like the sky, some part of the sky is covered by cloud. The cloud cannot cover the whole sky. That is not possible. That is not in the power of the cloud. Only insignificant portion of the cloud, er, sky, is covered by cloud. Similarly, the unlimited sky, spiritual sky, and some portion of it, when it is covered by mahat-tattva or a spiritual cloud, the portion which is covered, it is called material sky.

This material sky is meant for the conditioned soul. Just like the prison house. What is this prison house? The prison house is a certain area of the state, walled, all sides walled and protected, so that the prisoners may not come out. That is called prison. But it is within the state, within the city, under insignificant portion. Similarly, this material manifestation is only a very insignificant portion of the spiritual sky, and it is covered so that we may not go to the spiritual sky. That is not possible. We cannot go. We cannot travel even in the outer space of this material sky. So we have got very limited potency. But this is the situation.

So there, in the spiritual sky, there are spiritual planets, and on each planet the Lord is manifested. There are innumerable planets. So here it is, that information is given in the Bhagavad-gītā, that puruṣaḥ sa paraḥ pārtha: "That spiritual sky, the predominating Personality of Godhead is transcendental." Just like here, in every country, in every planet, there is a predominating personality. In your country, the predominating personality is President Johnson. Similarly, in every country there is a predominating personality. Similarly, every planet there is a predominating personality. So the same system is there also. But there is no rival. Puruṣaḥ sa paraḥ pārtha. There, the Personality of Godhead, there is nobody rival. Just like here, the predominating personality, President Johnson, when the next election will come, there will be so many rivals. But in the spiritual sky there is no rival. In the spiritual sky the Supreme Lord is the Supreme. And those who wanted to become rival, they are put into this material sky, under condition of the material nature. This is the difference between spiritual sky and material sky.

So puruṣaḥ sa paraḥ pārtha. There the predominating Personality of Godhead is transcendental. Because there is no rivalry, there are also inhabitants; in those planets, there are inhabitants. They are liberated souls. In the Bhāgavata we get information that their feature of the body is exactly like God. In some of the planets the God is manifested in two hands; and some of the planets, the God is manifested in four hands. And the living entities, they are also of the same feature. The inhabitants or citizens, they are also of the four hands. And one cannot distinguish who is God and who is not God. This is called sārūpya-mukti, liberation of the same feature.

There are five kinds of liberation: sāyujya, sārūpya, sālokya, sārṣṭi, sāmīpya, five kinds of liberation. So sāyujya-mukti is to merge into the impersonal effulgence of God. That is called sāyujya-mukti. If you like, you can merge your identity with the impersonal feature of the Supreme Lord, which is called Brahman, brahmajyoti. That you can do. But that is not very palatable. That we have discussed many times. But others… There are two schools of philosophers. One likes to merge into the existence of the Supreme and close his identity, individual identity-no more individuality. That you can do. You close your identity. But that sort of merging is risky also. That we have several times discussed. But if you enter into some planets, spiritual planets, then you can have five kinds of liberation. One kind of liberation is sārūpya. You can have body exactly like God. Sārūpya. Sālokya. You can live in the same planet, sālokya. Sālokya, sālokya and sārṣṭi. Sārṣṭi means you can have similar opulence as God has, similar opulence. So much powerful you can become that you are as powerful as God is. That is called sārṣṭi. And sāmīpya. Sāmīpya means you can always remain with God as one of the associates. Just like Arjuna. Arjuna is always with Kṛṣṇa as friend. This is called sāmīpya.

So there are different kinds of liberation. Now, any one, any of these five kinds of liberations you can have. But out of the five, the sāyujya-mukti, or the liberation by becoming merged into the existence of the Supreme, is not accepted by the Vaiṣṇava philosophers. We belong to the Vaiṣṇava philosophical school, Vaiṣṇava. Vaiṣṇava means we want to worship God as He is, and we keep our separate identity eternally to serve Him. That is Vaiṣṇava philosophy. And the Māyāvāda philosophy and impersonalist philosophy is that they want to close their individual identity and merge into the existence of the Supreme.

Now, here Lord Kṛṣṇa does not advise you… That is a suicidal policy. That policy is neither recommended by Kṛṣṇa, the Supreme Personality of Godhead, in the Bhagavad-gītā, neither the Vaiṣṇava philosophers, they accept it, to merge. They don't wish to close their individuality. They…Lord Caitanya, the stalwart amongst the Vaiṣṇava philosophers, He said that, He prayed that

na dhanaṁ na janaṁ na sundarīṁ

kavitāṁ vā jagadīśa kāmaye

mama janmani janmanīśvare

bhavatād bhaktir ahaitukī tvayi

[Cc. Antya 20.29, Śikṣāṣṭaka 4]

The pure Vaiṣṇava, unadulterated devotee of the Lord, they do not want even liberation. They don't want. They don't care for liberation also. What they want? Just like in this prayer, Lord Caitanya says, mama janmani janmanīśvare bhavatād bhaktir

ahaitukī: "I may remain Your pure devotee birth after birth." That means, when there is birth after birth, there is no liberation. So He doesn't expect even liberation. When you are liberated, there is no birth. Either you remain in the spiritual planet or you merge into the existence of the Supreme, there is no more birth in this material world. But Caitanya Mahāprabhu prays that "Birth after birth." That means He doesn't care whether He is liberated or not liberated; He wants simply to be engaged in Kṛṣṇa consciousness, to serve the Lord, Supreme Lord. That is His philosophy. Never mind where He is. The devotee doesn't mind whether he's born in the animal society or human society or demigod society or any society. He simply prays to God that "I may not forget You. I may be always engaged in Your transcendental loving service." This is the symptom of pure devotion. Of course, a devotee, wherever he remains, he remains in the spiritual kingdom, even in this material body. But from his side he does not demand from God anything for his personal superiority or personal comfort.

So Lord Kṛṣṇa says that if you want to become one of the associates in that spiritual planet, then you have to become a pure devotee. Puruṣaḥ sa paraḥ pārtha bhaktyā labhyaḥ. Bhaktyā labhyaḥ means you can attain that perfection by devotional service. And ananyayā. Ananyayā means "without any deviation." Ananyayā. What is that deviation? The deviation is that we are sometimes inclined to become a devotee for some material benefits. So here it is said that ananyayā, ananya-bhakti, without any deviation, without any material profit, you have to become a pure devotee. Then you can attain that spiritual planet.

Now, what is the nature of God? That is also… Mmmm. Yasyāntaḥsthāni bhūtāni yena sarvam idaṁ tatam. The Supreme Lord, although He's person, just like exactly a person like you and me, still, He's so, I mean to say, great that all this manifestation, spiritual or material, that is within Him. And He is also all-pervading, all-pervading by His different… Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport], by His different energies, He's all-pervading everywhere. You can… If you develop pure Kṛṣṇa consciousness, you can see Kṛṣṇa always before you. Premāñjana-cchurita-bhakti-vilocanena [Bs. 5.38]. These stages are there. So these are explained in the Śrīmad-Bhagavad-gītā. Then again Lord Kṛṣṇa explains. This is for the devotee.

Now, for ordinary persons, there are some chances how to enter into that spiritual kingdom. Here it is said,

yatra kāle tv anāvṛttim

āvṛttiṁ caiva yoginaḥ

prayātā yānti taṁ kālaṁ

vakṣyāmi bharatarṣabha

Now Kṛṣṇa is explaining that "My dear Arjuna, there are different time indication of passing away from this material world. That I am explaining to you." Yatra kāle, the time. Now suppose at a particular… There are different… Of course, in your country I do not know what is the astronomical almanac, but in India there is very minute calculation of astronomical situation. When a man is born, his horoscope is made, and when a man dies, how does he go, where he is going, what is his situation, by astronomical calculation they can say. So Kṛṣṇa also, accepting that principle, and He's confirming herewith that yatra kāle tu anāvṛttim. If some, at some particular time I leave this body, then I may become liberated. That means no more my birth in this material world. Similarly, if I die at a particular moment, I may…, I'll have to come back again in this material world. It is all chance. But that chance, accidentally or by some way or other one may have. But, for the devotee, there is no such chance. He is surely, he is surely. Because devotee… Sadā tad-bhāva-bhāvitaḥ [Bg. 8.6]. A devotee is always in Kṛṣṇa consciousness. So there is no question of chance. He does not give any chance to think otherwise. Therefore he is guaranteed. But for others there are some chances like that, that in particular moment if he dies, if he leaves this body, then he can enter into the spiritual kingdom.

agnir jyotir ahaḥ śuklaḥ

ṣaṇ-māsā uttarāyaṇam

tatra prayātā gacchanti

brahma brahma-vido janāḥ

You know that the sun's movement are different, six months on the northern side and six months on the southern side. The sun is also moving according to Vedic calculation, and in Śrīmad-Bhāgavatam we get information that the sun is in the center of the universe. And it is also moving. As all other planets are moving, the sun is also moving. And the movement, I have seen, it is calculated that it is sixteen thousand miles per second. The sun's movement is like that. So, if we believe… And we can see the sun's movement, northern side and southern side. So when a person dies during this movement of the sun on the northern side, then he can attain liberation. That is stated in Bhagavad-gītā; in other Vedic scriptures also.

dhūmo rātris tathā kṛṣṇaḥ

ṣaṇ-māsā dakṣiṇāyanam

tatra cāndramasaṁ jyotir

yogī prāpya nivartate

And if somebody dies at night, and in cloud, and it is the season during the six months when the sun is on the southern side, then the yogi, a person who dies in that particular time, he comes back again in this material world.

śukla-kṛṣṇe gatī hy ete

jagataḥ śāśvate mate

ekayā yāty anāvṛttim

anyayāvartate punaḥ

In this way, either this side or that side, that is accidental. That nobody can say, "When I'm going to die." It is simply accidental. If somebody dies accidentally during this period as stated, so somebody can attain liberation and somebody may not attain. And that is doubtful.

naite sṛtī pārtha jānan

yogī muhyati kaścana

tasmāt sarveṣu kāleṣu

yoga-yukto bhavārjuna

[Bg. 8.7]

But one person who is bhakti-yogī, who is always in Kṛṣṇa consciousness, for him there is no question of such chance. It is sure. It is sure. Even he dies at the time of this southern or northern, he has nothing to concern about that chance. Because we have already discussed that at the time of death if you can think of Kṛṣṇa, then at once you are transferred to the Kṛṣṇaloka, Kṛṣṇa platform.

So therefore Kṛṣṇa advises, tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna: "You always remain in Kṛṣṇa consciousness. Always remain in Kṛṣṇa consciousness." And that is not very difficult. If you practice this Kṛṣṇa consciousness, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, then this practice will help you to be, remain, because this Kṛṣṇa and the Kṛṣṇa in His spiritual kingdom is no different, Absolute. The Kṛṣṇa, this sound vibration, and Kṛṣṇa, the original Personality of Godhead, the same. By sound vibration, you can have Kṛṣṇa associated with you. Just like we are associating, we are sitting together, similarly, while, I mean to say, you are walking on the street, if you are chanting Hare Kṛṣṇa, Hare Kṛṣṇa, that means Kṛṣṇa is going with you. Just like you have seen. While walking on the street, you see up on the horizon. You'll see the moon is going with you. The sun is going with you. And a long… I remember…, very long… It is about fifty years before. When I was householder, my second son-he was about four years old-he was walking with me on the street, and he was ask me, "Father, why the moon is going with us? Why the moon is going with us?" Yes. The moon is… As you find that the moon is going with you, similarly, by chanting, if the moon has got such power-it is a material thing; it can go with you-don't you think the Supreme Lord, who is all-powerful, He cannot remain with you? Yes. He can. By His potency, He can remain with you, provided you are also qualified to keep His company. If you are a pure devotee and if you are always merged in the thought of Kṛṣṇa, you should always remember that Kṛṣṇa is with you. Kṛṣṇa is with you.

Lord Caitanya has confirmed this version, absolute version, in His prayer,

nāmnām akāri bahudhā nija-sarva-śaktis

tatrārpitā niyamitaḥ smaraṇe na kālaḥ

etādṛśī tava kṛpā bhagavan mamāpi

durdaivam īdṛśam ihājani nānurāgaḥ

He is praying, "My dear Kṛṣṇa, my dear Lord, Your name is always invested with all the potencies of Your person." Nāmnām. "You have got all the potencies in name, and You have made it so easy that we can chant without any hard-and-fast rules and regulations." Suppose if you have to establish one temple of Kṛṣṇa. You have got to observe so many rules and regulations. You have to spend money. You have to see its management. But here, by chanting, any man can have the same benefit of becoming nearer or in company with Kṛṣṇa always and derive all the benefits out of it. Of course, there is benefit when you are associated with Kṛṣṇa. So the same benefit… Just like Arjuna is deriving the benefit, being associated with Kṛṣṇa, similarly, you can also derive the same benefit as being associated with Kṛṣṇa simply by chanting this Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is possible.

So Lord Caitanya says… It is not my version… Lord Caitanya says who are realized soul, who is considered to be the authority and incarnation of Kṛṣṇa, Kṛṣṇa Himself is saying that "You have been… The Lord, You have become so kind to these people of this material world or of this age especially that they cannot have any facility for understanding God." But God has descended in the form, in the sound, in the sound form, transcendental sound form. Simply by vibrating, you associate with God. Simply by vibrating, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. It is so much kindness of the Supreme Lord, that He wants to associate with you. So you should receive Him.

This is… It is not expensive, no loss on your part. Why don't you take this advantage? If there is any profit, why do you not care for it? Take this. Always chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. Tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna: [Bg. 8.7] "Therefore, My dear Arjuna, you should always be engaged in this yoga system, yoga-yuktaḥ, in this transcendental form of yoga." You haven't got to do anything, controlling your breathing system or some gymnastic system, nothing. Simply… You haven't got to acquire any specific qualification to chant this Hare Kṛṣṇa. Just like in your country-this language is Sanskrit, and some of you do not know the meaning. Still, it is so attractive when we chant Hare Kṛṣṇa in the park or any public place, oh, all ladies, gentlemen, boys and girls, they take part.

So there is no rule, or hard-and-fast rule, for chanting. You just take to it as recommended by Kṛṣṇa here: sarveṣu kāleṣu-always, twenty-four hours. You'll be completely safe even in this dangerous position. You, you, you should always know that this material world is always dangerous position. Just like you started the peace movement. Why? You were thinking that danger is coming, danger is coming. Yes, at any moment, there may be danger of war declaration and all these innocent youths may be called to fight. So it is always, however you may think that "I am independent nation" and this and that, you should always remember that this material world is full of danger. It is a dangerous spot. Therefore, who are Kṛṣṇa conscious, who are devotee of Kṛṣṇa, for them, this dangerous place is not suitable. This dangerous… Padaṁ padaṁ yad vipadāṁ na teṣām [SB 10.14.58]. Padaṁ padam. In every step there is danger. This place is not suitable for the devotees of the Lord. Padaṁ padaṁ yad vipadāṁ na teṣām. In the Bhāgavata… They are not meant for remaining this miserable, dangerous place. Yes.

So we have got this nice body, human form of life, with an advanced consciousness. Just merge it into Kṛṣṇa consciousness and be happy. This is the sum and substance of this movement. You take advantage of it and be happy.

Thank you very much. [break]

Student: What is the function of the chanting? Because the chanting seems to serve a function, at least to me, of-which may be my own individual weakness, but nevertheless-is an experience I have been shown…

Prabhupāda: Chanting, the chanting process is just to cleanse your mind. You have got so many misunderstandings about yourself, about this world, about God, and about our interrelationship between these things. We have got so many misgivings. We are in the position of complete ignorance. This chanting will help you to cleanse your mind. Then you'll understand that this chanting Hare Kṛṣṇa is not different from Kṛṣṇa.

Student: Yes. No, I, I, I…

Prabhupāda: Yes. Yes. Yes. So in the beginning we have to chant. We may be in whatever position we are; that doesn't matter. If we begin chanting then our, the first benefit will be ceto-darpaṇa-mārjanam: [Cc. Antya 20.12] "The mind will be clear of all dirty things." Ceto-darpaṇa-mārjanam. And then next stage will be bhava-mahā-dāvāgni-nirvāpaṇam. The next stage will be that the sufferings, the miseries of this material world, will subside. So we'll have to, I mean to say, make progress stage after stage. But any stage you can adopt this means, any stage. There is no necessity of preliminary qualification, that "You have to come to this stage and then chant." From any stage you can chant. Yes.

Student: Well, secondly, I don't quite understand what material world is, because…

Prabhupāda: Material world is full of suffering and miseries. Don't you understand it? Are you happy?

Student: Sometimes I'm happy and sometimes I'm not.

Prabhupāda: No. You are not happy. That sometimes is your imagination. Just like a diseased man says, "Oh, yes, I am well." What is that "well"? He's going to die and he's well?

Student: I don't claim any ultimate happiness…

Prabhupāda: No, you do not know what is happiness.

Student: …(indistinct) but it's greater or lesser…

Prabhupāda: Yes. You do not know what is happiness.

Student (2): Well, of course, that sorrow or that suffering might add the spice to make that suffering that goes in between happiness.

Prabhupāda: No. The thing is that there are different kinds of miseries. That we understand. That is our…, due to our ignorance. We don't care for it. Just like a man who is suffering from very, since a long time. He has forgotten what is happiness. He has forgotten what is real happiness. Similarly, the sufferings are there already. Now take for example, you are now young man. Now, would you like to become old man?

Student: I will become an old man in the process of…

Prabhupāda: Now, you will become. You'll be forced to become old man, but you don't like to become an old man.

Student: I'm not going to be forced to become old man.

Prabhupāda: Yes. Yes. Forced. You'll be forced.

Student: I don't see why…

Prabhupāda: If you don't like to become old man, you'll be forced to become old man.

Student: It's one of the conditions of…

Prabhupāda: Yes. That condition is miserable.

Student: I find it not miserable.

Prabhupāda: No. You don't because you are young man, but ask any old man how he's suffering. You see. A diseased man-do you want to be diseased?

Student: I wouldn't search it out.

Prabhupāda: Eh?

Student: I wouldn't search it out.

Prabhupāda: No, no. Just answer me. Do you like to be diseased?

Student: What is…?

Prabhupāda: Just answer.

Student: What is disease?

Prabhupāda: Oh? You have never suffered from disease? You have never suffered from disease?

Student: I've had, I've had the mumps and the measles and whooping cough, (laughter) which is what everyone has, and you get over…

Prabhupāda: Everyone has, that does not mean because…, that does not mean… Everyone is now suffering from this winter season, but that does not mean that is not suffering. So we have to admit that we are always in suffering.

Student: If I've never known happiness, I feel sure I've never known suffering either.

Prabhupāda: That is due to your ignorance. We are in suffering. We don't want to die. The death is there. We don't want to be diseased. The disease is there. We don't want to become old. The old age is there. So we don't…, so many things we don't want, but they are forced upon us. And any sane man will admit that these are sufferings. But if you are accustomed to these sufferings so you say, "It is all right," that is a different thing. But naturally, any sane man, he won't like to be diseased. He won't like to be old. He won't like to die. You see. Why this movement? Because if there is war, there will be death. So people are afraid. They're making agitation, "There should be no war." So don't you… Do you think that death is very pleasurable thing?

Student: I have never experienced…

Prabhupāda: You have experienced, forgotten. You have exper… Several times you have died, you have experienced, but you have forgotten. Forgetfulness… Forgetfulness is no excuse. Forgetfulness is no excuse. Suppose a child forgot some suffering. That does not mean that he did not suffer.

Student: No, I agree. I agree. But…

Prabhupāda: Yes. So suffering's there. You have to take version from realized souls, from, I mean to say, authorities that this… Just like in the Bhagavad-gītā it is said that duḥkhālayam aśāśvatam: [Bg. 8.15] "This place is full of miseries." So one has to realize it. Unless we understand that this place is miserable, there is no question how to get out of it.

Student: So we have to…

Prabhupāda: Similarly, a person who does not develop this miserable condition of this world, he is not fully developed. Just like the animals. Animals, they do not understand what is misery. They do not understand. They are satisfied… (end)

661121BG.NY

Bhagavad-gītā 8.28-9.2

New York, November 21, 1966

Prabhupāda: The Lord says that the purpose of all Vedic instruction is to achieve the highest goal of life, back to Godhead. Any scripture of any country, not only of this Bhagavad-gītā, but any scripture, they are aiming simply how to get us back to Godhead. That is the purpose. Take for any ex… Take for example any of the great religious reformers or ācāryas of any country. In your country, Lord Jesus Christ or Lord Buddha. Of course, Lord Buddha, he advented himself in India, but later on his philosophy was broadcast all over Asia. Then Lord Kṛṣṇa, or Hazrat Muhammad-anyone take. Nobody will say that "You make your best plan in this material world and live peacefully." That is a common factor. There may be little difference according to country, climate and situation in the scriptural injunction, but the main principle-that we are not meant for this material world, we have our destination in the spiritual world-that is accepted by everyone.

Therefore Lord Kṛṣṇa says,

vedeṣu yajñeṣu tapaḥsu caiva

dāneṣu yat puṇya-phalaṁ pradiṣṭam

atyeti tat sarvam idaṁ viditvā

yogī paraṁ sthānam upaiti cādyam

Ah, the yogi, the transcendentalist, his chief aim of life is how to get into the spiritual kingdom. That is the highest ambition of the yogi, of the transcendentalist.

Now we begin the Ninth Chapter. We have finished the Eighth Chapter. We are beginning the Ninth Chapter of the Bhagavad-gītā. Śrī bhagavān uvāca. The Personality of Godhead, Kṛṣṇa, is speaking. Śrī Bhagavān. I have several times described what this word bhagavān means. Bhaga means "opulence," and vān means "who possesses." So bhagavān. There is… Everything has definition. So in the Vedic scripture we'll find the definition of God. We have got some conception of God, but in the Vedic literature you'll find definite description, what do we mean by "God." That what do we mean by "God" is described in one word: Śrī bhagavān. Bhagavān. Bhaga means opulence, and vān means "one who possesses."

So what are the opulences? The opulences are that riches, wealth, and strength and influence and beauty, education, knowledge, and renunciation. These are opulences. Therefore Vedic literature says,

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhaga itīṅganā

(Viṣṇu Purāṇa 6.5.47)

Bhaga. These are opulences. Aiśvarya means opulence and… Aiśvaryasya samagrasya vīryasya. Vīryasya means strength. And yaśasaḥ. Yaśasaḥ means fame. And aiśvaryasya vīryasya yaśasaḥ śriyaḥ. Śriyaḥ means beauty. And jñāna. Jñāna means knowledge. And renunciation, vairāgya. Renunciation. These six opulences, when you find presented in a personality in full, He is God. He is God. That is the description of God. You have many rich men here in your New York City, but nobody can claim that he is the richest of all, he has got all the riches of the world. Nobody can claim. But if you find somebody who claims that "All the riches of the world or the universe belongs to me," He's God. He is God, just like Kṛṣṇa claimed.

In the Bhagavad-gītā you'll find,

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

The Lord says that "I am the enjoyer. I am the enjoyer of all kinds of activities." He's the benefactor of all kinds of activities. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: "I am the proprietor of all planets." Loka means planets. We are proprietor of certain extent of land here, and we are very much proud. But God says that "I am the proprietor of all the planets." And suhṛdaṁ sarva-bhūtānām. And He is the friend of all living entities. And suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati: "When a person understands that God is the proprietor of everything, God is the friend of everyone, God is the enjoyer of everything, by knowing these three things, one becomes very peaceful." That is the peace formula. You cannot become in peace so long you think that "I am the proprietor." You are not actually the proprietor. You cannot claim proprietorship. Just like take for example this land of America. Say four hundred years before, the Red American, Red Indians, they were the proprietor. Now you are the proprietor. Now, after, say, four hundred years or thousand years, somebody will come. They'll become proprietor. So actually, we are not proprietor. The land is there, we come here, and we claim falsely that "I am proprietor."

So this philosophy, as it is stated in the Īśopaniṣad that īśāvāsyam idaṁ sarvam [Īśo mantra 1], "Everything belongs to God…' Everything belongs to God. Nothing belongs to me. Actually, this is the fact. But under illusion we are thinking that "I am the proprietor." So God is proprietor. Therefore He is the richest man. He is the richest man. He's not man, of course; He's God. But He is the richest. So if you find somebody… There are many incarnations of God. Nowadays you'll find, especially in India, there are dozens of incarnations of God. But if you ask him, "Are you the proprietor of everything?" oh, that is very difficult to answer.

These are the checks, how you can understand that who is God. God must be the proprietor of all, everything. And He must be powerful than anyone. When Kṛṣṇa was present on this earth, nobody could conquer Him. There is not a single instance that Kṛṣṇa was defeated. So He belonged to the kṣatriya family. He identified Himself as kṣatriya. The kṣatriyas are meant for giving protection to the poor, to the weak. So He belonged to the royal family. So there were so many fightings in His so long He remained on this earth, but in no fight He was defeated. Therefore He was the most powerful. And so far His opulence is concerned, from Bhāgavatam we find that He married 16,108 wives, and every wife had a different palace. The palaces are described. And He expanded Himself into 16,108 divisions also. These things we have got in the Śrīmad-Bhāgavatam. If you believe, it is all right, but great ācāryas, great scholars of India, they have accepted this fact, that Kṛṣṇa is God.

Therefore, bhagavān uvāca. Vyāsadeva… This Bhagavad-gītā was written by Vyāsadeva, spoken by Lord Kṛṣṇa. It was noted by Vyāsadeva, and therefore Vyāsadeva says, śrī bhagavān uvāca: "The Supreme Personality of Godhead said." What does He say?

idaṁ tu te guhyatamaṁ

pravakṣyāmy anasūyave

jñānaṁ vijñāna-sahitaṁ

yaj jñātvā mokṣyase 'śubhāt

"My dear Arjuna, now I shall speak to you the topmost part of knowledge." Idaṁ tu te guhyatamam. Guhyatamam means "most confidential." There are different kinds, grades of knowledge. But here the Lord says, "Just now I am going to explain what is the most confidential part of knowledge." Idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave. Anasūyave. This very word is used. Anasūyave means "who does not envy." Does not envy. Just like the Lord says, "I am the proprietor of all planets." Somebody may say, "Oh, Kṛṣṇa is claiming the proprietorship of everything. How is that?" Because in the material world we are always envious. If somebody is greater than me, I am envious: "Oh, he's…, in that way, he has so much progressed." We are envious. This is the disease of material world, envious. So we are envious of God also. When God says that "I am the proprietor," we disbelieve it.

So here this very word is used, anasūyave. Arjuna is hearing from Lord Kṛṣṇa without any enviousness. He's accepting what does He say. This is the way of understanding. We cannot understand by our mental speculation what is God. We have to hear, and we have to accept. Otherwise there is no way to understand what is God. So God says that "Because you are not envious, therefore, I speak to you about the most confidential part of knowledge." Jñānaṁ vijñāna-sahitam. Vijñāna-sahitam means this knowledge is not theoretical, but it is scientific. Whatever knowledge we get from Bhagavad-gītā, we should not think that it is sentimentalism or fanaticism. No. They're all vijñānam, science. Jñānaṁ vijñāna-sahitaṁ yaj jñātvā: "If you become well versed in this confidential part of knowledge, then the result will be mokṣyase aśubhāt." Aśubhāt. Aśubha means inauspicious. Our stage of life, our existence in this material world, is aśubha, inauspicious, always miserable. Mokṣyase: "You shall be liberated from this miserable life of material existence if you understand this knowledge."

So let us carefully understand what the Lord says to Arjuna about this knowledge. He says,

rāja-vidyā rāja-guhyaṁ

pavitram idam uttamam

pratyakṣāvagamaṁ dharmyaṁ

susukhaṁ kartum avyayam

[Bg. 9.2]

Now, this process of knowledge or this process of activity which we are trying to propagate as Kṛṣṇa consciousness… Knowledge means, the topmost knowledge means Kṛṣṇa consciousness according to Bhagavad-gītā. Because in the Bhagavad-gītā you'll find that a person who is learned, who is actually in knowledge, his symptoms will be that he has surrendered unto God. That is the symptom of knowledge. So long we go on speculating about God but do not surrender, that is not perfection of knowledge. Perfection of knowledge is bahūnāṁ janmanām ante: [Bg. 7.19] "After many, many births' mental speculation, philosophical speculation, when one understands what is actually God, God, then he surrenders there. He surrenders there." So long we do not surrender, we cannot understand God. So bahūnāṁ janmanām ante jñānavān māṁ prapadyate. The Lord says, "One who is actually in knowledge, that knowledge is achieved after many, many births, not all of a sudden."

Of course, if we accept that "God is great. Let me surrender," then we can accept in a second. But our present position is to become envious of any greatness. So we are also envious of God: "Why shall I surrender unto God? I am independent. I shall work independently." These things are there. Therefore for rectifying these misgivings we have to wait many births. And Lord says, "After many, many births, one who is actually in knowledge, he surrenders unto Me. He surrenders." Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19].

How? How does he show? Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ: [Bg. 7.19] "Because after many, many births' philosophical research, he can understand, 'God is everything. God is everything.' " The whole Bhagavad-gītā teaches this very science. God is everything. We are also part and parcel of God. So vāsudevaḥ sarvam iti: [Bg. 7.19] "One who understands that 'Vāsudeva, God, or Lord Śrī Kṛṣṇa…' " Śrī Kṛṣṇa means God. If there is any perfect name of God, that is Śrī Kṛṣṇa. Why?

kṛṣir bhū-vācakaḥ śabdo

ṇaś ca nirvṛti-vācakaḥ

tayor aikyaṁ paraṁ brahma

kṛṣṇa ity abhidhīyate

Kṛṣi. Kṛṣi means cultivation, and kṛṣi means very great. Kṛṣ-dhātu. So kṛṣṇa or kṛṣ means who repeated repetition of birth, repetition. So kṛṣi-"repetition of birth;" ṇa means "one who checks it." He is Kṛṣṇa. "Repetition of birth, one who checks," He is Kṛṣṇa. Therefore our repetition of birth can be checked only by God. Otherwise not possible. Hariṁ vinā na mṛtiṁ taranti: "Nobody can stop his repetition of birth and death without having the causeless mercy of God."

So therefore Kṛṣṇa, Kṛṣṇa is a scientific name of God. So Vāsudeva, that Kṛṣṇa's another… Kṛṣṇa has many names. Vāsudeva. Vāsudeva means "all-pervading." So vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. After many, many births, if one comes to this understanding that "Vāsudeva, the Supreme Personality of Godhead, is everything," that is his perfection of knowledge. That is his perfection of knowledge. And at that time he surrenders. Sa mahātmā sudurlabhaḥ. That sort of, I mean to say, great soul, mahātmā… Mahātmā means great soul. You have… Perhaps you have heard mahātmā, the word, Indian word. Mahātmā is a designation of a person who is a surrendered soul to the Supreme Personality of Godhead. He's called mahātmā. He's not… Mahātmā means "great," "expanding, expanded." Ha. So one who becomes a devotee of the Lord, automatically he becomes expanded. Therefore mahātmā means one whose heart is expanded.

Here Kṛṣṇa says that rāja-vidyā, rāja-vidyā: "The knowledge which I am just trying to impart, this is rāja-vidyā, the king of all knowledge." Rāja-vidyā. Rāja means "king," and vidyā means "knowledge." There are… Just like in our ordinary course of life we find somebody king, somebody subject, similarly, He's comparing this knowledge as the topmost, the king of all knowledge. Rāja-vidyā rāja-guhyam. Rāja-guhyam means "very confidential." And pavitram. Pavitram means "very pure," idam, "this knowledge." And uttamam. Uttamam means "which is transcendental." Ut means "trans-," and tama means "darkness." So uttama means "the knowledge which is beyond this material darkness." This material world is called darkness, and when the knowledge surpasses this material world, material knowledge, that is really called uttama. Udgata-tamaṁ yasmāt: "from which the darkness has been separated." Light, the knowledge of light…

So uttamam. Pratyakṣa avagamam. Pratyakṣa avagamam means if you follow this path, then you will personally understand how far you are advancing. How far you have become on the path of perfection, you yourself will understand. Nobody will require to certify that "You have advanced so much." You'll understand yourself. Pratyakṣa avagamaṁ dharmyam. Dharmyam means the religious principles. Pratyakṣa avagamaṁ dharmyaṁ susukham. Susukham means that it is very happy to execute. Very happy to execute. Susukhaṁ kartum avyayam [Bg. 9.2]. And if you perform it, it will have never any lapse. It is permanent, permanent. We do many things which is, has no permanent effect, which has no permanent… Suppose we work in this material world for some perfection of education, or perfection of business. We get, amass a vast amount of money. But that is not avyayam. That is not eternal. As soon as your body is finished, everything is finished. Your education finished, your M.A. degree finished, your bank balance finished, and everything, your family finished-everything finished. Now again begin life. Vāsāṁsi jīrṇāni yathā vihāya [Bg. 2.22].

So therefore anything, whatever you are doing in this material world, that is not avyayam. That is not eternal. Temporary. Temporary. So this knowledge is not like that. Svalpam apy asya dharmasya trāyate mahato bhayāt: "The Kṛṣṇa consciousness knowledge is so perfect that even if you do one percent, two percent execute, then it can help you to…, help you protection from the greatest danger." Svalpam apy asya dharmasya. And besides that, suppose in this life I perform work in Kṛṣṇa consciousness, say twenty-five percent. I am not perfect. My next life will begin from twenty-sixth point. So much, what I have acquired in this life, that is not lost.

These are the formulas we get from authoritative scripture. But material achievement, that is due… Because it is pertaining to this body, this designation, therefore it finishes with the finish of this designation. These are our all designations. This body… I am thinking, "I am American." I am thinking, "I am Indian." These are all our designations. So designation will finish, and there is no certainty what sort of body I am going to have in my next life. There are… Any thing, any material acquisition, that is not permanent. But this knowledge, this devotional service of the Lord, to act in Kṛṣṇa consciousness, is permanent, whatever you do. If you can do it perfectly, this is the…, in this very life you get entrance into the kingdom of God. But even if you are not able to make it perfection, still, whatever you do, that will go with you, because you are spirit soul.

So your spiritual activities will be with you. And because the matter, material body, will remain in this material world, therefore any work, an assessment of this material body, will remain in this material world. This is the formula. So Kṛṣṇa will explain by and by about this formula which is described here as the king of knowledge and the very confidential and transcendental and very happily done. Happily done.

Now, to act in Kṛṣṇa consciousness, the devotional service, you can understand it, how happily it is done. Now, take for example what we are doing here. We are singing, we are dancing, we are taking nice prasādam offered to Kṛṣṇa and chanting and discussing Bhagavad-gītā philosophy. Oh, these are the processes. These are the processes. We are not meant for any stringent rules and regulation or gymnastic or breathing control, so many things, as they are described and they are performed by many different sections. But here it is very easy and happily done. Everyone wants to dance. Everyone wants to sing. Everyone wants to eat. Through this formula-dancing, singing and eating Kṛṣṇa prasāda and hearing philosophical discussion, transcendental topics from Bhagavad-gītā-so don't you think it is very happy? Susukham. And whatever we acquire, it is permanent. Whatever knowledge you acquire, that is permanent. That is not going to be finished with the finish of your body. It is such a nice thing. So we are trying to impart this philosophy in your country. So we invite your cooperation. As Lord Kṛṣṇa says, it is very nice thing. Susukhaṁ kartum avyayam [Bg. 9.2]. And vijñānam. Vijñānam means it is scientific. It is not a sentiment or fanaticism. It is scientific. So try to understand this philosophy of Kṛṣṇa consciousness from Bhagavad-gītā and help yourself, help your countrymen, help the world. There will be peace and prosperity.

Thank you very much. Any question? (end)

Bhagavad-gītā Chapter - 9: Lectures

750417BG.VRN

Bhagavad-gītā 9.1

Vṛndāvana, April 17, 1975

Prabhupāda: (recites line by line/with devotees responding)

śrī-bhagavān uvāca

idaṁ tu te guhyatamaṁ

pravakṣyāmy anasūyave

jñānaṁ vijñāna-sahitaṁ

yaj jñātvā mokṣyase 'śubhāt

Śrī-bhagavān uvāca. Now we will explain. So śrī-bhagavān uvāca. Bhagavān, this word, I have explained many times. Bhagavān means the supreme authority. So far authoritative power is concerned, that is analyzed by Śrīla Rūpa Gosvāmī. Cent percent power or cent percent qualification is in Kṛṣṇa. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. There is… This is called saviśeṣa, personal analysis, not that …Even somebody is sometimes addressed as Bhagavān, that does not mean he is also equal to the Supreme Person. Just like sometimes Nārada Muni is also addressed as Bhagavān. Lord Śiva is also addressed as Bhagavān, not only viṣṇu-tattva, but also others. Sometimes they are addressed as Bhagavān.

But in order to particularly point out Kṛṣṇa, it has been said in the Śrīmad-Bhāgavatam, kṛṣṇas tu bhagavān svayam. Kṛṣṇa… Actually, Bhagavān is Kṛṣṇa because He has got cent percent qualities of Bhagavān. That is analyzed in Caitanya-caritāmṛta. He is cent percent Bhagavān. Others, they are also Bhagavān, viṣṇu-tattva, Nārāyaṇa, He is also Bhagavān. But Śrīla Rūpa Gosvāmī has analyzed; He is 94%, not cent percent. Or, in other words, you can take it that ṣaḍ-aiśvarya pūrṇaḥ, that is Kṛṣṇa. And They are also ṣaḍ-aiśvarya, but it is not displayed. Not that… Just like Lord Rāmacandra. Lord Rāmacandra… Madhva has approved, He, also Bhagavān. Rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs. 5.39]. Lord Kṛṣṇa, the Supreme Personality of Godhead, is existing as the Supreme Person along with Rāma, Nṛsiṁha, Varāha, many thousands of avatāras. They are also Kṛṣṇa. Keśava dhṛta-rāma-śarīra jaya jagadīśa hare. Keśava dhṛta-mīna-śarīra jaya jagadīśa hare. So Keśava, Kṛṣṇa, He is existing with all the incarnation, not that He is existing as Kṛṣṇa. So when we speak of Kṛṣṇa, we take it that all His expansion and incarnation.

Therefore it is said rāmādi-mūrtiṣu kalā. They are kalā. Kalā means partial expansion, not full expansion. Full expansion means pūrṇa. So they are also Bhagavān. But kṛṣṇas tu bhagavān svayam means bhagavatva, the authority of Bhagavān, is fully expressed in Kṛṣṇa, not in others. Therefore in the Śrīmad-Bhāgavatam it is said… After making the list of different incarnation, it is summarized that ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam: [SB 1.3.28] "All these incarnations mentioned," rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs. 5.39], "they are partial expansion and expansion of the expansion or expansion of His power, śaktyāveśa-avatāra."

Just (take) Lord Buddha. He is śaktyāveśa-avatāra. Many śaktyāveśa-avatāra. So in this way Kṛṣṇa is always existing along with His expansion and incarnation. But the real original Personality of Godhead is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Therefore Bhagavad-gītā is being spoken by Kṛṣṇa. But in order to distinguish Him, Vyāsadeva is writing śrī bhagavān uvāca. He does not say, śrī kṛṣṇa uvāca just to make it distinguished that kṛṣṇas tu bhagavān. So we are pledged to receive knowledge from the Supreme Personality of Godhead. That is our mission, Kṛṣṇa consciousness. Here is knowledge given by Kṛṣṇa. Idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave. "Now I am giving you this knowledge, very confidential knowledge." Guhyatamam. Guhya means confidential and guhyatama, more confidential. Comparative, superlative. Positive, comparative and superlative. Guhya is positive. Guhyatara is comparative. And guhyatamam. So this brahma-jñāna, Brahman, is guhya, is very confidential because if you achieve brahma-jñāna, immediately you become the most important person within this material world. Brahma-bhūtaḥ. Brāhmaṇa. And brahma-bhūtaḥ means above brāhmaṇa or brāhmaṇa. So that is guhya. Guhya means confidential. To become brahma-bhūtaḥ, brahma-jñānī, that is guhya.

And brahmeti paramātmeti. When you understand Paramātmā… Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. Paramātmā means ātmā and Paramātmā. There are two different souls. One is… Paramātmā means He is present everywhere. That is Paramātmā. The Māyāvādīs say there is no difference between ātmā and Paramātmā, but that is not the fact. Ātmā means present within this body. I am ātmā; you are ātmā. Dehino 'smin yathā dehe [Bg. 2.13]. Asmin dehe, in this body. I am ātmā, you are ātmā, but I am not Paramātmā. Paramātmā is different thing. Paramātmā is Kṛṣṇa, or the Supreme Personality of Godhead, situated in everyone's heart. So that is guhyataram. First of all, to understand brahma-jñāna, or self-realization, that is very confidential. That is not ordinary knowledge. It is above ordinary knowledge. Therefore it is said guhya. Guhya means very confidential. Nobody understands even ātma-tattva. Ātma-tattvam.

śrotavyādīni rājendra

nṛṇāṁ santi sahasraśaḥ

apaśyatām ātma-tattvaṁ

gṛheṣu gṛha-medhinām

[SB 2.1.2]

Gṛheṣu gṛha-medhinām. Those who are living within the family life, they cannot understand what is ātma-tattva. Apaśyatām. Apaśyata. Nṛṇāṁ santi sahasraśaḥ. Śukadeva Gosvāmī is advising to Parīkṣit Mahārāja that "There are many things. They are busy." Just like ordinary man, worldly man, he purchases huge volumes of newspaper, and he is interested. But he is not interested to understand Bhagavad-gītā where ātma-tattvam is described. Dehino 'smin yathā dehe [Bg. 2.13]. They are not interested. Therefore Śukadeva Gosvāmī said to Parīkṣit Mahārāja śrotavyādi, subject matter for hearing. Nṛṇāṁ santi sahasraśaḥ: "For ordinary man there are thousands and thousands of news." We can see so many magazines-technical, musical and cinema and ordinary news and so many editions of every newspaper in every city. So this is a fact. Śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ [SB 2.1.2]. Sahasraśaḥ means thousands and thousands and thousands. Why they are busy with so many newspapers, and why they are not interested in hearing Bhagavad-gītā and Śrīmad-Bhāgavatam? Because apaśyatām ātma-tattvam; [SB 2.1.2] "They do not know that the real purpose of life is to understand ātma-tattva." Apaśyatām. Why you are forget? Gṛheṣu gṛha-medhinām. They have made it vow, that, to maintain the family and to have some enjoyment from family life. Family life means society, friendship and love.

That (is) Vidyāpati's song. What is that? Can you remember? Tatala seikate vari-bindu-sama, suta-mitā-ramaṇi-samāje. Suta-mitā-ramaṇi-samāje.(?) The exact English equivalent is "society, friendship and love." Everyone is busy-society, family, friends, country, nation, community, in this way, suta-mitā-ramaṇi-samāje. And what is the composition? Now, children, suta; mitā means friends; and ramaṇi, some woman. If they are beautiful woman, that is also very nice. So they are busy. They are busy. The other day we had been guest in Hyderabad. He is very busy with this suta-mitā-ramaṇi-samāje. Everyone is. Everyone is busy with suta-mitā-ramaṇi-samāje.

So somebody can say, "Unless there is happiness, why people should be interested?" There is happiness certainly. So that happiness is compared by Vidyāpati, the great Vaiṣṇava poet, that it is just like tatala seikate vari-bindu sama.(?) Just like desert. You have seen desert. Desert means it requires huge quantities of water. Nowadays, practically, in every country, especially in India, every land is just like desert for want of water. So you see in Vṛndāvana so much land lying vacant, no agriculture. Why? There is want of water. There is no sufficient supply of water. So in this way, if there is scarcity of water, then gradually these places will be converted into desert. Converted into desert. So the "desert" word is used because it requires huge quantity of water. Similarly, we are, in this material world, we are trying to be happy in the society, friendship and love. Suta-mitā-ramaṇi-samāje. But the happiness we are getting, that is compared with a drop of water in the desert. If in the vast desert, Arabian desert, if we say that "We want water," and somebody brings a drop of water and take it, it will be very insignificant, has no meaning.

Similarly, we are… Our heart is desiring real pleasure, transcendental bliss. So if we are put into this desert, suta-mitā-ramaṇi-samāje, where is the benefit? This song is confirmed in the Śrīmad-Bhāgavatam that apaśyatām ātma-tattvam [SB 2.1.2]. They do not know what is the aim of life. They are satisfied with this drop of water in the desert. It will never mitigate. Desert is very vast tract of land dry, and if somebody says, "All right, take one drop of water," then what is the meaning? It has no meaning. Similarly, we are spirit soul. We are hankering after Kṛṣṇa. That is our inner desire. And what happiness we shall get with this society, friendship or love? This is not possible. That is not possible. There is some happiness, temporary happiness, very small quantity, so-called happiness. It will never satisfy you.

Actually we are trying to get because we are eternal. We are trying to get eternal happiness. That is… Kṛṣṇa is speaking here. Jñānaṁ te 'haṁ sa-vijñānaṁ pravakṣyāmy anasūyave [Bg. 7.2]. Anasūyave. Asūya means envious. Envious. Everyone is envious of Kṛṣṇa. That is demon. Just like Kaṁsa. In this tract of land, Mathurā, there was Kaṁsa. He was so envious that he ordered to his servant that "As soon as Kṛṣṇa is born, please bring the child. I shall kill Him." This is asūya. So at the present moment, practically the whole world, they want to be godless. The scientists and the…, everyone is trying to prove that "There is no God. There is no Kṛṣṇa. This is all sentiment." Especially in the Communist countries. So if you become demon, Communist, or in favor of them, then you are also infected with asūya, envious of Kṛṣṇa. Then you cannot understand. Then you cannot understand. Kṛṣṇa is very strict. But the devotees are very lenient. Kṛṣṇa doesn't want to speak even with demons. But the devotees are so kind, they go to the demons and pray, "Kindly hear. Kindly hear about Kṛṣṇa." This is…

Therefore a devotee is more merciful than Kṛṣṇa. Kṛṣṇa doesn't speak to the demons. Unless you are one who is bhakta… just like Bhagavad-gītā was spoken to Arjuna, bhakto 'si sakhā ceti. Kṛṣṇa never speaks. Kṛṣṇa was very strict. But the devotees, Kṛṣṇa has said, ya imaṁ paramaṁ guhyaṁ mad-bhakteṣu abhidhāsyati. About Bhagavad-gītā He says, "One who speaks this confidential knowledge amongst the bhaktas…" He recommends the bhaktas. But the devotees, they are so merciful, they go to the abhakta, transgressing the order of Kṛṣṇa because they are so merciful: "All right, Kṛṣṇa has rejected them. Let me try. Let me try." This is the position of a bhakta. They are not only unenvious to God, but they are also unenvious…

Therefore their name is kāruṇikāḥ, kāruṇikāḥ, most merciful. The describe… What is that? Titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-bhūtānām [SB 3.25.21]. Devotees are always tortured by the demons. They (the demons) are prepared to torture even Kṛṣṇa, the Supreme Personality of Godhead, and great devotees also. So they (the devotees) tolerate all these tortures. Therefore the devotees are described as titikṣavaḥ. And Caitanya Mahāprabhu also teaches, tṛṇād api sunīcena taror api sahiṣṇunā. A devotee should learn this śloka of Śrī Caitanya Mahāprabhu that he should be tolerant more than the trees. Kāruṇikāḥ. And they take the risk of preaching amongst the demons, nondevotees, because they are kāruṇikāḥ, very merciful, more merciful than Kṛṣṇa. More merciful than Kṛṣṇa.

Kṛṣṇa says, "Don't speak this Bhagavad-gītā to the nondevotees," because nondevotees will not accept. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. Who will accept unless he is devotee? The Māyāvādī, karmī, jñānī, yogi they cannot accept. They are envious, "I am Kṛṣṇa. I am God. Why I shall surrender to Kṛṣṇa? Why shall I accept Kṛṣṇa as God?" This is the position of the bhukti-mukti-siddhi-kāmī. Therefore you will find so many yogis; they can play jugglery, magic, but they are not devotees. They will not surrender to Kṛṣṇa. This is their… So such persons cannot understand Kṛṣṇa. They cannot understand the science of Kṛṣṇa. They cannot understand because Kṛṣṇa does not disclose Himself to the nondevotees. So by their own attempt, however big yogi or jñānī or karmī he may be, he cannot understand Kṛṣṇa. Kṛṣṇa discloses, reveals Himself, to the anasūyave, one who is not envious. And that is devotee. Anasūyave means devotee, who does not, who is not envious of Kṛṣṇa. Others, they are envious, Karmī, jñānī, yogi.

The karmīs will say that "You work hard, and get the result and enjoy. Why you are going to the temple to pray?" This is the philosophy of the Communists. "Why should you go to the church? Why should you go to the temple? Forget all these things. Work hard, earn money and enjoy life." But that is demonic. Because there is envy against God, they are demons. So the science of God or science of Kṛṣṇa, kṛṣṇa-tattva, is never disclosed or revealed amongst the nondevotees demons. It can be revealed, it can be understood by a person like Arjuna. Therefore it is said anasūyave, jñānaṁ te 'haṁ pravakṣyāmi. Anasūyave, this very word. We should never be envious to Kṛṣṇa and his devotee. If you think that "I will become… I am envious to the devotees, but I am not envious to Kṛṣṇa," no, no, Kṛṣṇa does not accept that kind of business. You… First of all, you should be nonenvious to the devotee. Mad-bhaktaḥ pūjyābhyadhikaḥ. "If you are envious to My devotee and if you become a devotee, that is not." That is stated that one who is directly devotee of Kṛṣṇa, he is not devotee. One who is devotee through His devotee, he is devotee.

This philosophy you should learn. You cannot say, "But why shall I go through guru or through Vaiṣṇava to Kṛṣṇa? I can go directly. I am so qualified." No, you are not qualified. If you jump over like that, that is not… That is… In Bengal it is said, honar din ke ghaska (?). There is grass before the horse. If you think that I shall jump over the horse and eat the grass, that is not possible. So one should be devotee first of all. Tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. We must approach a bona fide guru in order to understand the science of Kṛṣṇa. Abhigacchet. This I have explained several times. So anasūyave. If you want to learn Kṛṣṇa, then you should be very much humble and submissive to Kṛṣṇa and His devotee, anasūyave.

Jñānaṁ vijñāna-sahitam. Jñāna, this knowledge, most confidential knowledge, it is not sentiment. Vijñāna-sahitam. It is science. Just like in scientific knowledge you must know theoretically and practically. Not only that, you simply know that so much oxygen, so much hydrogen produces water by mixing… That is theoretical. You have to make water by mixing these two chemicals-that is practical. So in the B.A.C. examination they take examination, test, theoretical and practical. So theoretical is,, Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. But when you really surrender, that is practical science. That is practical. If you decide to surrender-that is called śaraṇāgati-then you have to learn the science how to become surrendered. That is vijñāna. Jñāna means theoretical knowledge and vijñāna means practical knowledge. So we have to do it practically, not that "I have read Bhagavad-gītā and Bhāgavata. So I have become a devotee." No. You should practically demonstrate in your life that you are actually devotee. That is called vijñāna-sahitam. Jñānaṁ vijñāna-sahitam.

And yaj jñātvā. If you learn this science, yaj jñātvā mokṣyase aśubhāt, the result is you become liberated from this aśubha, inauspicious condition of life, aśubha. What is that inauspicious condition of life? This materialistic life. If you want to get out of this materialistic way… This is aśubha. There is no śubha. People are thinking, "We shall make it śubha." Śubha means auspicious by material adjustment. By having nice car, nice road, skyscraper building and so many machine and bodily comforts which is known as material advancement. But the śāstra says it is all inauspicious, all inauspicious. If you want to become free from this inauspicious kind of life, then you should learn the science which Kṛṣṇa is teaching, jñānaṁ vijñāna, not this vijñāna, the so-called materialistic science. You should learn the real science, sa-vijñāna. That is how to surrender to Kṛṣṇa, how to become not envious to Kṛṣṇa. This is a great science. We have to learn. And that is spoken in this chapter, Ninth Chapter, the science of Kṛṣṇa consciousness. If you become expert in that science, then you become free from this inauspicious science, this material science. Thank you very much. (end)

760419BG.MEL

Bhagavad-gītā 9.1

Melbourne, April 19, 1976

Prabhupāda: So we have advertised Bhagavad-gītā, so we can read from the ninth chapter or from the beginning, as you like. Which one will be nice?

Madhudviṣa: Ninth Chapter.

Prabhupāda: That's all right? Yes. The Ninth Chapter is the most confidential knowledge. Śrī bhagavān uvāca, (devotees repeat)… All right, you repeat. Idaṁ (devotees repeat) tu te guhyatamaṁ pravakṣyāmy anasūyave. Idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave, jñānaṁ vijñāna-sahitam, jñānaṁ vijñāna-sahitaṁ yaj jñātvā mokṣyase aśubhāt, yaj jñātvā mokṣyase 'śubhāt. (Recites verse responsively with devotees). Śrī bhagavān uvāca. Bhagavān, the Supreme Being, Bhagavān. In your English dictionary the word God is explained as "the Supreme Being." "Supreme Being" means who is great, greater, or the greatest, of all other beings. We are beings. We are individual persons. It is not very difficult to understand. Every one of us, individual. We think individually. We dress individually. We have got our egotism, individual. Everything… I don't agree with you; you don't agree with me. Voluntarily sometimes we agree. That means every one of us has individuality. This is called being, "I am."

Similarly, God is also being like us, but He is Supreme Being. That is the difference between God and me. I am also being, you are also being, but we are not Supreme Being. We are under some control. But God is not under control. He is the controller, but He is never controlled. (aside:) Make it louder. That is explained in the Vedic literature, the definition of God. The definition of God is given there, īśvaraḥ paramaḥ. The Supreme Being is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. And He is… Vigraha means He has form. He is person, sac-cid-ānanda-vigraha. But His person, His form, is different from our form, our present form. Our present form, as we have got the material tabernacle, that is temporary. Your form, my form, this is changing. We are not existing in the same form.

Just like we have got this form, human form of life. It is not permanently I shall be able to enjoy. Just like you have got a particular dress now. It is not permanent. You can change your dress any moment. Similarly, this body, material body, is considered… Actual fact… It will not endure. We'll have to change. Therefore it is not sac-cid-ānanda-vigraha. But Kṛṣṇa's form is sac-cid-ānanda. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Vigraha means form. So everyone has got form. There are 8,400,000 forms of living entity. In the water there are 900,000 forms. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Amongst the trees, plants, there are two million forms. So there are hundred and thousands of forms in the material world. But in the spiritual world the form is sac-cid-ānanda-vigraha. Every form is eternal, full of knowledge and full of bliss. That is the difference between material world and spiritual world. Material world means… Although the varieties are there in the spiritual world… There are also trees, as we have got here trees. But there the forms are spiritual form, and here they are material form. Material form and spiritual form, what is the difference?

The difference is that just like a living being. I can ask any of my disciple to do something. He'll do it. But this microphone, it has also a form, but if I want microphone, "Please do this," he cannot, it cannot do because it is material. It can mechanical, give some mechanical service, one only, but it cannot do any other thing. A man can speak or he can dance or he can become a thief, he can become so many-because he's living. That is the difference between material form and spiritual form.

Therefore in the Bhagavad-gītā the material forms, they have been described as inferior, and spiritual forms… There is spiritual world also. That is called parā-prakṛti. There is another nature. So we have no information. But information means we have in the Vedic literature. In other literatures also there are slight information, but in the Vedic literature you'll find described information of the spiritual world. So Bhagavad-gītā is the nutshell, cream of all spiritual knowledge. Here, therefore, Bhagavān, the Supreme Personality of Godhead, Kṛṣṇa, He is speaking. He is giving spiritual knowledge directly. Now, śrī-bhagavān uvāca. So there cannot be any argument. The word used here…

Actually this Bhagavad-gītā is described by Vyāsadeva. So Vyāsadeva recorded it, writing. Otherwise it was being received through hearing. Before this Kali-yuga Vyāsadeva, he kept all Vedic literature in writing. Before that, there was no book. The knowledge was received through the ear, aural reception, śruti. Therefore it is called śruti. Śruti means the knowledge which is received by hearing. And the memory was very sharp. In those days, five thousand years ago, any man… Not any man, but the intelligent class of men… They were called brāhmaṇas. They used to receive knowledge from guru by hearing. They could memorize everything, once heard. In the Kali-yuga the memory is being reduced. The duration of life is being reduced. Peoples' mercifulness is being reduced. This is the symptom of Kali-yuga. Bodily strength-reduced. Therefore Vyāsadeva preferred it that the Vedic knowledge should be kept recorded in writing. So he first of all then wrote all this Vedic knowledge into writing, and the writings…

There are the four original Vedas, Sāma, Yajur, Ṛk, Atharva, and then the Upaniṣad, then the essence of Vedic knowledge, Vedānta-sūtra, then Rāmāyaṇa, Mahābhārata… Mahābhārata is the greater history of this planet, Bhārata. In this way immense literature are available. If we like, we can read them. We are presenting in English translation so many books. The purpose is people of the world may know the Vedic knowledge. So essence of Vedic knowledge is this Bhagavad-gītā. Not only that, it is being spoken by the Supreme Personality of Godhead. Therefore it is said, śrī-bhagavān uvāca, so nobody could argue.

Vedic knowledge means you cannot argue. You have to accept authoritative. Just like the government literature, government regulation, when it is published, gazette, you cannot argue. Whatever the government has decided, you have to accept because government is the authority. Similarly, Vedic knowledge means you cannot argue. You can argue, but that argument is not to defeat. That argument is for understanding. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. If you cannot understand, then you have to put questions very humbly, praṇipātena, not by challenging. Praṇipāta. Praṇipāta means very humbly submitting oneself. Praṇipātena paripraśna. Otherwise there is no need of questioning. If you have no praṇipāta… Praṇipāta means prakṛṣṭa-rūpeṇa nipātena, fully submissive. The answers… You should approach to a person, questioning, with praṇipāta, means you cannot challenge him. Whatever answer he gives, you must be prepared to accept it. Otherwise don't put question. That is the system, Vedic system. Tad viddhi praṇipātena paripraśnena [Bg. 4.34]. First of all you cannot argue because it is settled fact. Vinirṇītam.

Just like some law is passed after much discussion in the legislative assembly, but when the law is passed, enacted, you cannot argue anymore. "Under such and such law you have to do this section." Then you cannot argue. Similarly, Vedic knowledge, it is nirṇītam. It is already established. Simply you have to know it submissively. If you are lacking in that submissiveness, then don't put question. That will be simply waste of time. That is Vedic system. First of all you should approach a person whom you think that he is the right person; he can give the answer. Then you put question. If you have doubt that "This man may be or may not be able to answer my question," then don't put question because you are not prepared to take his answer. Therefore here it is said, bhagavān uvāca. You cannot put any question. That is the way.

Because Bhagavān means… Every word has got meaning. Bhaga means opulence. So one of the opulence is nobody is wiser than Him. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). Bhagavān means one who possesses six kinds of opulences, richness, aiśvaryasya samagrasya, total richness. You are rich, I am rich, he is rich, but nobody can claim that "I am the only rich," or "Nobody is richer than me." That is not possible. But if you find somebody who is the richest-nobody is richer than him-then he is God. Then he's God. God is not so cheap thing that in every street, every village, there is incarnation of God. Don't accept that. You must know what is meaning of God. At least we followers of Kṛṣṇa consciousness, we do not accept such cheap God. The God's description is there in the śāstra. Just like one of the description is given in the Brahma-saṁhitā,

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

viṣṇur mahān sa iha yasya kalā-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.48]

So it is described here that yasyaika-niśvasita-kālam athāvalambya, that you… Just like we are breathing, exhaling and inhaling, so God is also being. We have already explained. So we are also being. We are breathing. He is also breathing. But our breathing is for a moment, but His duration of breathing is described in the śāstra that when He is exhaling, innumerable universes are coming out, and when He's inhaling, innumerable universes are going into Him. Yasyaika-niśvasita-kālam athāvalambya [Bs. 5.48]. This breathing period, taking advantage of the breathing period of Mahā-Viṣṇu, millions of universes, jagad-aṇḍa-nāthāḥ… Not only universes, the chief person of the universe, Brahmā, they are coming and going, coming and going. And the Brahmā's duration of life, that is described in the Bhagavad-gītā, sahasra-yuga-paryantam ahar yad brahmaṇaḥ [Bg. 8.17]. We cannot calculate even the twelve hours day period by our mathematical calculation.

So that is meaning of God. And this God, Mahā-Viṣṇu, is partial representation of Govinda. Viṣṇur mahān sa iha yasya kalā-viśeṣo govindam ādi-puruṣaṁ tam ahaṁ bhajā… So sometimes cheap gods in the Western country. They cheat you. But God is not so cheap. This is one of the description of God, that within the breathing period of God, Mahā-Viṣṇu, who is not directly God-He is an expansion of God, Mahā-Viṣṇu-the total material energy is being created an annihilated. That is God. So that aiśvaryasya samagra. This is one opulence. If we possess one house, we become very opulent. If another possesses two house or three house… Now, here, in the breathing period of God, there are innumerable universes. You cannot calculate what is the opulence. One universe you cannot calculate. The one universe you are daily experiencing. What is the position of the sun? What is the position of the moon? What is the position of other planets? You cannot calculate. And there are innumerable universes. And that is depending on the breathing period of God. So we say, "God is great." We should try to understand how great He is, not that the Dr. Frog's greatness, no. That is not greatness, no, my calculation, "God may be like this. God may be like that." You have to understand about God from the authorized person who knows things as they are. Then you can also know.

Therefore Kṛṣṇa says here in the Ninth Chapter, śrī-bhagavān uvāca, idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave: "My dear Arjuna, I shall speak to you…" He is giving him so many instruction because Arjuna has submitted to Kṛṣṇa. Śiṣyas te 'haṁ śādhi māṁ prapannam: [Bg. 2.7] "I am now perplexed. I am therefore submitting myself unto You." Kṛṣṇa was his friend. There was no submission. A friend does not submit to another friend. Then there is no meaning of friendship. But here Kṛṣṇa voluntarily, er, Arjuna voluntarily said that "I am submitting. Don't treat me as Your friend. Now You treat me as Your disciple. I am submitting." So therefore Kṛṣṇa says, "My dear Arjuna, now I shall speak to you the most confidential part of knowledge." Idaṁ tu te guhyatamam. Guhya means confidential. And there is comparative, superlative degree. That is guhya, guhyatara, and guhyatama. So Kṛṣṇa said, "I'll speak to you the most confidential part of knowledge." Pravakṣyāmi. Pravakṣyāmi means "I shall explain to you." Vakṣyāmi means "I will speak," and pra means prakṛṣṭa-rūpeṇa, "Very explicitly I shall speak to you." Another word is used here, anasūyave. Asūya means envious, envy. "I am speaking to you because you are not envious." This is the qualification.

If you are envious of God-"Why? Who is God? I am God. Why shall I hear from God? I know better than Him…" These are enviousness. But Arjuna is not envious. We are envious. This material world is enviousness. I am envious of you; you are envious of me. I cannot see you very opulent; you cannot see me very opulent. That is the reason there is rivalry, competition, in this world, man to man, friend to friend, even father and son. The competition is there because we are envious. Suppose I am your neighbor, and I become rich. So although there is no enmity, still my neighbors will be envious: "Oh, this man has become so rich? I could not become." This is the nature. So if we try to understand Bhagavān, the Supreme Personality of Godhead, the Supreme Being, the our first qualification should be: we should not envious.

Therefore in the Śrīmad-Bhāgavatam, in the beginning it is said that dharmaḥ projjhita-kaitavaḥ atra paramo nirmatsarāṇām [SB 1.1.2]. Nirmatsara. Matsaratā means to become envious. So that is one of the qualification to understand God, not to become envious. But our enviousness is beginning from God. As soon as we present Kṛṣṇa as the Supreme Personality of Godhead, so many persons will protest, "Why Kṛṣṇa, the Supreme Personality of Godhead?" Why not? First of all answer why not. if you think Kṛṣṇa is not the Supreme Personality of Godhead, then you present who is the Supreme Personality of Godhead. Either you do not know or you cannot present. If you do not know who is the Supreme Personality of Godhead, then take it from me, Kṛṣṇa. And if you know, then you present more than, more efficient, more expert, more powerful, more rich than Kṛṣṇa. This is practically a challenge. So actually it has been challenged, and it has been scrutinizingly examined, and the verdict is īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ, anādir ādir govindaḥ… [Bs. 5.1]

Devotees: …sarva-kāraṇa-kāraṇam.

Prabhupāda: This has been decided. Nṛpa-nirṇītam. It is already considered and decided. So any part… Suppose Bhagavān means the supreme rich. Supreme Being means everything supreme. In richness He is supreme. In bodily strength He is supreme. His knowledge is supreme. In beauty He is supreme. In renunciation He is supreme. That is the description, definition of God, that He must be supreme in every respect. Therefore He is called Supreme Being in the dictionary. Nobody can be rival to Him. Asamaurdhva. Asama means equal. Nobody is equal to Him. If I become equal to Him, how He can become Supreme? If there is rivalry between the Supreme, then there is not meaning of Supreme. Supreme means there is no rivalry. He is the Supreme, means nobody is greater than Him; nobody is equal to Him; everyone is under Him. That is called Supreme. Asamaurdhva. Nobody can be sama. Sama means equal. If I am God, and another competitor God, you are also God, then neither I am God nor I am God. There cannot be any competition. That is called Supreme. So Arjuna is to that position. He does not challenge Kṛṣṇa that "There is another Supreme Being than Yourself." There cannot be. But sometimes we foolishly challenge. That is our foolishness. But God is always Supreme. So therefore this is the qualification of understanding confidential knowledge about God. Anasūyave. Pravakṣyāmy anasūyave.

Jñānam. Jñānam means knowledge. And vijñānam means particular knowledge. Just like in scientific word there are knowledge and scientific knowledge or theoretical knowledge and experimental knowledge, two kinds of knowledge. Science… In the field of scientific knowledge there are things, just like observation and experiment. Things are going on. The scientists are observing that "This things is being done." Now there are so many observation, atomic observation. Proton, neutron, they are observing. And now, when that observation is complete, when they are put into experimental knowledge, that is called vijñānam. So Kṛṣṇa says that "I shall explain to you jñānam, theoretical knowledge, with practical experiment." Not that you have to accept this knowledge blindly. Practical experiment. Jñānaṁ te 'haṁ pravakṣyāmy anasū… Jñānaṁ vijñāna-sahitam.

Just like the controversy is… The modern scientists, they say that "Life is generated from matter." We are protesting. We are protesting because… We are not scientists, of course, but we are scientists so far our knowledge is concerned. Because here it is said… Kṛṣṇa says, jñānaṁ te 'haṁ sa-vijñānam [Bg. 7.2], so Kṛṣṇa is the authority. He is the opulent, most opulent, the wisest. So if we receive from Him knowledge, then that is perfect. I may not be perfect, but the knowledge I receive from Kṛṣṇa, that is perfect. That is perfect. Therefore we should receive from Kṛṣṇa knowledge. That is perfect knowledge. A small child, he does not know what is this watch, and the father explains to him, "My dear child, this is called watch. It is moving by this machine," and as far as the child can understand, it is explained. So when the child says, "This is watch, and it is working like this. I have heard it from my father," that is perfect knowledge. That is perfect. He may be imperfect, but his knowledge is perfect because he has received the knowledge from the perfect person. This is a crude example. Similarly, any knowledge you receive from the Supreme Personality of Godhead, it is perfect.

Therefore Kṛṣṇa said that

idaṁ tu te guhyatamaṁ

pravakṣyāmy anasūyave

jñānaṁ vijñāna-sahitaṁ

yaj jñātvā…

And if you learn this knowledge, if you actually assimilate this knowledge-yaj jñātvā mokṣyase aśubhāt-then you become liberated from this inauspicious life, aśubham. Śubha mean auspicious, and aśubha inauspicious. So our, this material existence is inauspicious because we are full of ignorance, full of miserable condition, and this body is perfect. Our existence, body, should have been like Kṛṣṇa. Because Kṛṣṇa is the original father, the son's body is as good as the father's body. But when we learn from the śāstra that īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1], His form is eternal, full of bliss and knowledge, and when we compare our, this body, material body, it is neither eternal, neither full of knowledge, neither full of bliss.

This is aśubha. The aśubha means it is not śubha. If his body would have been auspicious, then this body would continue to exist because we are eternal. These things have been described very vividly in the second chapter. Na hanyate hanyamāne śarīre [Bg. 2.20]. Because we are dull brain… There is no education actually. The modern education means simply a craftsmanship. If you can prepare a nice motor car, oh, that is advancement of the… And what is this? This is craftsmanship. It is the blacksmith's work. It is not knowledge. Knowledge is different. Therefore it is called jñānaṁ vijñāna-sahitam. This is knowledge,"What I am? I am this body or something else? Why I am suffering? If there is any remedy? I do not wish to die, neither I am subjected to death." Nityaḥ śāśvato 'yaṁ na hanyate han… This is knowledge, that "If I am eternal, if I do not die after annihilation of this body, then why I am subjected to this body?" This is knowledge. And to manufacture a motor car, that is not knowledge. That is craftsmanship. Knowledge is here, that "I am eternal. Why I am put into this condition of temporary body, not only one kind of body, but there are 8,400,000 different forms of body, and I have to accept one of them, tathā dehāntara-prāptiḥ [Bg. 2.13], according to my karma. This is my position. How to get out of it, to inquire about it? If there is any science to accept it?" That is knowledge.

Therefore Kṛṣṇa says, jñānaṁ sa-vijñānam, vijñāna-sahitaṁ yaj jñātvā: "If you are fortunate enough to understand this knowledge, then mokṣyase. You become liberated from this inauspicious condition of repeated birth, death, ignorance and suffering, so many things." So we shall try to explain one after another. This is the beginning. Thank you very much.

Devotees: Jaya Śrīla Prabhupāda! [break]

Guest (1) (young man): Śrīla Prabhupāda, I was inquiring about how the minad (?), or spiritual self, of an animal, or beast, how that enters into a human being.

Puṣṭa Kṛṣṇa: How does the spirit soul of a beast enter into the form of a human being?

Prabhupāda: Just like a thief in the prison house. How he becomes liberated? When his term of suffering in the prison house is finished, then he is again free man. And again if he is criminal, he is put into jail. So human form of life is meant for understanding, as I am explaining, what is the problem of my life. I do not wish to die; I am put to death. I do not wish to become old man; I am obliged to become old man. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. So he… Just like the same example, a thief. When he is free, if he thinks, ponders, that "Why I was put into this miserable condition of six month prison life? It was so botheration," then he becomes actually human being. So similarly, the human being has got advanced power of deliberation. If he thinks that "Why I am put into this miserable condition?" Everyone has to admit that he is in miserable condition. He is trying to become happy, but there is no happiness. So how that happiness can be achieved? That chance is in the human being. But if we receive, by the mercy of the material nature, a human being and we do not utilize it properly, if we misuse this benediction as cats and dogs or other animals, then we have to accept again the animal form, and when the term is finished… It takes long, long duration of time because there is evolutionary process. So again you'll come to this human form of life, when the term is finished. Exactly the same example: A thief, when he has finished his term of imprisonment, he's again a free man. But again he commits criminality; again he goes to the jail. So there is cycle of birth and death. If we utilize our human form of life properly, then we stop the cycle of birth and death. And if we do not use this human form of life properly, again we go to that cycle of birth and death.

Guest (1): Yes, I wanted to know what processes happen to the spiritual soul between a beast and human life.

Prabhupāda: That will depend on his work. Karmaṇā daiva-netreṇa jantur deha upapatti [SB 3.31.1]. According to the association of the material nature, you get the next body. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu [Bg. 13.22]. We have got different types of bodies. That is due to our association, past association with the different modes of material nature. Therefore, in this life, if we associate with the modes of goodness, then there is possibility of being promoted to the higher planetary system, or if we become God conscious, then we go back to home, back to Godhead. This chance is there. Now it is up to us to utilize it properly.

Guest (2) (young woman): Śrīla Prabhupāda, most of us or some of us on earth are lucky enough to have…

Prabhupāda: That is already explained. According to past karma, you get different position. Sad-asad-janma-yoniṣu. Sad-asat, abominable life and pleasing life, that is due to our past association with different modes of material nature.

Guest (2): Some of us are lucky enough to have realized.

Prabhupāda: That is lucky or unlucky. That means according to our past association.

Guest (2): There is such injustice…

Prabhupāda: Just like if you… In this life also, if you are properly educated, then you get good position in the society, same as a lucky or a lucky position. But the lucky position was due to your personal association of being educated. It depends on you to get this lucky or unlucky position.

Guest (2): There are so many children in the world that are suffering.

Prabhupāda: The same law is working. Law is one. Just like you infect some disease; you must suffer from the disease. There is no excuse. Because you are children, you are child, nature will not excuse. If the child touches fire, the fire will not excuse. It will burn. Similarly, as soon as you put yourself under the control of the material nature, then, according to your association, you have to accept the result. There is no question of child or elderly person.

Puṣṭa Kṛṣṇa: Other questions?

Guest (3) (young man): I, I… I'm talking about, from a Christian point of view…

Prabhupāda: No, don't put any question from any particular… You try to understand the philosophy. If "two plus two equal to four," that doesn't matter whether he's a Christian or Hindu or Muslim. Two plus two equal to four everywhere.

Guest (3): All right. Well, the point is that you say or members of the society say that "I am not this body," and in Christianity this is my body and this is my blood.

Prabhupāda: "This is my blood." You are not blood. That is all right.

Guest (3): Right.

Prabhupāda: "This is my blood," you can say, just like I say, "This is my body." But you are not this body. If I say this, "My microphone," does it mean that I am microphone? Why do you put this question?

Guest (3): Well, that's all right. That's all very well.

Prabhupāda: So that is to be understood. You can say, "My blood," but you don't say, "I blood." That is foolishness.

Guest (3): Yeah, I didn't say, "I blood."

Prabhupāda: Then you say, "My blood." Therefore the blood is different from you. As soon as say, "My blood," then "my house," then house is different from you.

Guest (3): The point is that it makes it one. It makes body and soul one if one says, "This is my body and this is my blood."

Prabhupāda: No.

Guest (3): And in this society I've heard people saying that "This is not my body," so, okay…

Prabhupāda: It requires little intelligence. Just like you are breathing. So when the breathing is stopped, you say, "The man is dead." But what is this breathing? This breathing is nothing but a little portion of air passing. So you can artificially make that arrangement, air passing, but does it mean that it will bring life? So therefore breathing is not life. Life is different from breathing. You have to study scientifically. Because breathing can be produced. This respiration of… Even in the, what is called, bellow there is breathing, "Hans, phans, hans, phans…" (laughter) Does it mean life? No. Therefore you have to study every part of your body. You'll find there is no life.

Guest (3): Well…

Prabhupāda: So therefore life is different from this combination of matter. This is intelligence.

Guest (3): Then… I do understand it. [break]

Prabhupāda: …that you are different from your body. Analyze your body part by part. Then you come to understand. Don't jump over. Your question was: "The body's not different from the life." That was his question.

Puṣṭa Kṛṣṇa: Yes.

Prabhupāda: So it is different. You analyze this body. You'll find in every part of body. Take this and you study it. You'll find no living force there. So how the living force is equal or identical with the body?

Guest (3): All right, I agree. I…

Prabhupāda: Then you agree. Then you accept that the soul is different from the body.

Guest (3): Yeah, I understand. So you call that Kṛṣṇa. But God is God. God's name is God, not Kṛṣṇa. You may call Him Kṛṣṇa if you want.

Prabhupāda: So who is God?

Guest (3): God is God.

Prabhupāda: Who is that? You do not know. You do not know.

Guest (3): God is God.

Prabhupāda: "God is God," you say. Man is man. But who is that man you do not know.

Guest (4) (man): I think what he's getting is that there's a basic division of three, spirit, soul and body, and the spirit is…

Prabhupāda: Different from the body.

Guest (4): …what is the part that's not you.

Puṣṭa Kṛṣṇa: I think he also has a misunderstanding. Prabhupāda is not saying that each individual soul is God.

Guest (4): Yeah, that's why I wanted to say that.

Puṣṭa Kṛṣṇa: He had a misunderstanding himself.

Prabhupāda: No.

Guest (5) (Indian woman): If God is a word, it is part of the language. So you call it God; I call it Kṛṣṇa. There is no difference at all.

Prabhupāda: Hm? What she…? (laughter) First of all try to understand. This is the beginning of knowledge, that "I am not this body."

Guest (3): All right, I can understand.

Prabhupāda: Then other things will follow.

Guest (3): All right, furthermore, I have another question. All right? This is actually a statement which comes from the Bible, which is one… If you'll pardon me, I'm going to refer to it. The Supreme Lord… It is said, "I am the Lord, thy God." And I am not meaning who I am, we are, standing here (?). That is the statement of the Supreme Lord. "And thou shalt have no strange gods before Me. You must not make images or idols to bow to or worship in any other way. You may worship no other god than Me?" Well, then how is it that…?

Prabhupāda: But that is not any other way. You have to worship God. I have to worship God. Then where is any other way? Worshiping God is there, either you or in me. So where is other? There is no difference. The worship of God is there. I worship God; you worship God. You follow Bible; I follow Bhagavad-gītā. But the worship of God is there. Where is the difference? Why do you make difference?

Guest (3): Well, churches…

Prabhupāda: I eat; you eat. Eating is there. So in your country I eat in different way; I eat in different way. But eating must be there. Similarly, worship of God must be there. Either you worship through Bible or Bhagavad-gītā, but worship of God must there. That is wanted.

Guest (3): Yes.

Prabhupāda: Then that done, finish. Then there is no question of deter… Just like here we are hundreds of men. We are differently dressed but that does not mean that we are not human being.

Guest (3): No, I see no cause to…

Prabhupāda: Yes. So then there is no question. When there is, worship of God is there, either in the Bible or in Bhagavad-gītā, then there is no controversy.

Guest (3): So if there's a new religion in the world, which may come, you know, so if that happens, then the…

Prabhupāda: It is not new religion. Why you take it new? We say worship of God. That is not new. That is very, very old.

Guest (3): All right, but why I say is because it is new to a lot of people who have been brought up…

Prabhupāda: That is up to you. You may accept or not accept. There are different kinds of dresses in the shop. Why you have accepted this kind of dress? But you must be dressed. That is wanted. You may make your choice in a different way than myself, but you must be dressed as a gentleman. Similarly, worship of God must be there. Either you do it in Christian way or Hindu way, that doesn't matter.

Guest (3): All right, well, then does that mean that you assume or propose that the world would all become one in one religion?

Prabhupāda: Yes, God is one, and if you worship God, then it is one.

Guest (3): All right, but then men differ in different…

Prabhupāda: Differ? That I have already explained that there are so many dresses. You have got particular dress. You like it. But that does not mean that you are not dressed.

Guest (3): I don't say… No, I wouldn't go about… But the point I'm trying to make is that you call God Kṛṣṇa. Christians call God by whatever name they call God. (laughter) The point is…

Prabhupāda: Christian? Christian have… I don't think that they have any particular name of God.

Guest (3): All right, then Christ…

Prabhupāda: So if you, if you get… Suppose you have heard the name of the…, "There is a president," but if you hear from somebody, "The president name is this," so what is the harm? You become advanced in knowledge. Suppose you go to a country. You know that that government has got a president. But if somebody says, "The president's name is this," then where is the wrong there?

Guest (3): Nothing wrong.

Prabhupāda: Then? You do not know the name of God, but if I give you the name of God, what is the wrong there?

Guest (3): Well, the point is, as I said before, that there is one God and that I suggest…

Prabhupāda: Yes, one God is there, but you do not know what is His name. That is the difficulty.

Guest (3): I un… I know, all right.

Prabhupāda: That you say. What is that name? You say me.

Guest (3): The point is that I would like to suggest…

Prabhupāda: No, no suggestion. God names cannot be suggested. Then He is not God. God's name cannot be suggested. Then He's not God. You cannot suggest God's name.

Guest (3): Well, then you make God into a person called Kṛṣṇa.

Prabhupāda: God is person. I have already said. It is described in the dictionary, "the Supreme Being." You are being, I am being, but He is the Supreme Being. You are not Supreme; I am not Supreme.

Guest (3): One Supreme Being, just one.

Prabhupāda: Yes, one. Supreme means one. Otherwise there is no meaning of Supreme.

Guest (6) (young man): Is that Jack in the…(?) (laughter)

Prabhupāda: If there is equal, then that is not… That's all right. Now chant.

Devotees: Hare Kṛṣṇa! (end)

661122BG.NY

Bhagavad-gītā 9.2

New York, November 22, 1966

Prabhupāda:

rāja-vidyā rāja-guhyaṁ

pavitram idam uttamam

pratyakṣāvagamaṁ dharmyaṁ

susukhaṁ kartum avyayam

[Bg. 9.2]

This is called… (aside:) Bruce! Come on. Sit down. Yes… Rāja-vidyā. Vidyā means education, and rāja means king. So what is the king of education? Just like we have got a different status of life in the material world, similarly, in the education also, somebody is M.A., somebody is B.A., somebody is school-leaving certificate, somebody is three years, somebody is four years. There are different grades of education. Now, what is the summum bonum, highest, topmost education? This topmost education is Kṛṣṇa consciousness, topmost education. Rāja-vidyā. Jīvātmā yathātmādi-rahasyānāṁ rājaḥ. Real knowledge is: "So what I am?" This is real knowledge. Unless we come to this point, that "What I am?" that is not knowledge.

Just like Caitanya Mahāprabhu, when He began His preaching, His first disciple was Sanātana Gosvāmī. He was a finance minister of Nawab Hussain Shah, but being attracted with Caitanya Mahāprabhu's movement, he retired from service and he joined Lord Caitanya. So at that time, when he came to Caitanya for the first time, his inquiry was that "What is education? What is education?" He was educated. He was highly educated. In those days Persian language was being taught in England, er, in India. Just like during British rule English language was taught to us, similarly, during Pathan rule, Persian language was state language. Besides that, Sanātana Gosvāmī was a great scholar in Sanskrit also. Still, he inquired that "What is education? What is education?" Why he inquired like that? He placed before the Lord that "People in general, they call me very educated, and I am also so fool that I accept that I am educated." So the next question is: "Then why do you think that you are not educated? You are great scholar in Sanskrit, you are great scholar in Persian language. Why do you think that you are not educated?" He replied that "I am thinking 'not educated' because I do not know what I am. I do not know what I am. I do not wish to be a suffering member, but these material miseries is enforced upon me. I do not know wherefrom I have come, where I have to go, and still people, they think that I am very much educated and they designate me that I am a great scholar, and I am satisfied. But I am such a fool that I do not know what I am."

Actually, this is the position of our present situation. We are very much proud of our advancement of education. But if you inquire from various persons that "What you are?" hardly some will answer what he is. Everyone is under the conception of this body. But we are not actually this body. This question we have discussed various times, many times. So this after passing this examination that "I am not this body," then one who, one comes into the real knowledge. That is real knowledge, "What I am." That is the beginning. So the knowledge about which Lord Kṛṣṇa is now imparting, giving instruction to Arjuna, He says, "This is rāja-vidyā." Rāja-vidyā means to know oneself what he is and act accordingly. That is called rāja-vidyā. If I do not know what I am, what is my position, then if I am in mistaken about my situation, then all activities, what I am doing, they are all mistaken. They are all illusion. Therefore this position, rāja-vidyā, means one should know himself, what he is, and act accordingly. Simply by knowing that "I am not this material body," that is not sufficient. You must act accordingly, that you are not material; you are spiritual. That spiritual activity is called Kṛṣ…, act in Kṛṣṇa consciousness, and that is called rāja-vidyā, the king of all education.

Rāja-vidyā rāja-guhyam. Rāja-guhyam. Rāja-guhyam means confidential, very confidential. It is not possible to accept this Kṛṣṇa consciousness very easily, but by the mercy of Kṛṣṇa and by the mercy of Lord Caitanya, it is very easily delivered to us through this chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. Lord Caitanya has discussed a very analytical study of the living entity. He has analyzed that the living entities… There are innumerable living entities all over the universe. If you dig earth, you'll find many living entities. If you make a study of the air, you'll find many living entities. If you go deep into the water, you'll find living entities. So all over the universe there are full of different types of living entities. And He has divided all these living entities into two classes. Some are moving and some are not moving. Just like trees, plants, grass, they cannot move. Stone. Stone has also life, but it is not developed conscious. It is too much covered, stone life. Similarly, a person, even in human body, if he does not understand his position, he's almost stonelike. So these are stones, trees, grass and so many others. They are "not-moving" living entities. And there are moving entities just like aquatics, beasts, birds, reptiles, human being, demigods, oh, celestial angels, so many. There are moving. So out of the moving entities, very small number are human beings. There are 8,400,000's of species of life. Out of that, only 400,000 species of life are this human body.

So Lord Caitanya says, "Out of these 400,000 species of life, some of them are civilized. And out of many civilized persons, they are actually devoted to the scriptures, not all." Some of them, they agree that "I belong to Christian religion," "I belong to Hindu religion," or "I belong to Muhammadan religion," but at the present age, mostly they simply claim that "I belong to this religion" but do not believe in the scripture, mostly. So those who are believing in the scriptures, they are mostly attracted by pious, philanthropic activities. They, some of them, those who actually believe that charity is very good thing, and… Religious means these three things: yajña-dāna-tapaḥ. Yajña-dāna-tapaḥ. Yajña means sacrifice, dāna means charity, and tapaḥ means penance. Just like brahmacārī. It is tapasya. Tapasya. A sannyāsī, it is tapasya. Tapaḥ. Tapaḥ means penance, voluntarily accepting very rigid principles of life. That is called tapasya. And charity. Charity means voluntarily giving away his material possessions. That is charity. And yajña, sacrifice. Sacrifice, of course, you have no experience. Not you, but we all. Nowadays, in the present days, there is no sacrifice.

But we get information from such historical literature as Mahābhārata. Mahābhārata is called history in the Vedic literature. So kings were performing very big sacrifices. Millions of rupees, millions of valuables, gold and silver, they were distributed. Oh, that is not possible. That was being done by the kings. Kings used to collect tax from the citizens but at the same…, at the time when they performed sacrifice, they were distributed to all the citizens, all of them. So that process is not. Nowadays the state simply collects taxes but never distributes. So we have no idea what is yajña. But this yajña is the performance of kings or the heads of the state, and dāna of the general householders, and tapasya for brahmacārī, sannyāsī, vānaprastha. So these are different kinds of rules in religious life.

So those who believe in scriptures, they adopt, not all. Just like I explained that mostly people, they simply accept a certain faith. Mouth, in mouth only. Actually, they do not do anything. Do not do anything. So out of that many, millions of people like that, somebody are religious, really religious, who perform this sacrifice, charity, and penances. So Lord Caitanya says, "Out of many millions of persons who are actually engaged in charity, and," I mean to say, "penance and sacrifice, some of them become in perfect knowledge what he is." So this knowledge is… Just see how He's making analytical study of the living entities. Beginning from eighty-eight, er, eight hundred, 8,400,000 species of life, He's selecting only few human civilized life; then addicted to the, I mean to say, certain kind of faith; then extracting them who are actually believing; and then those who are actually believing. Out of them, those who are sacrificing, making charities and adopting penances, out of many millions of like, persons like that, some of them are actually in knowledge what he is.

You'll find in your country also. There are many foundations. They are making charities. But hardly you'll find amongst them that he knows that what he is. So out of many millions of these religious persons, some of them know what he is, "I am not this body." Now, simply theoretically knowing that "I am not this body; I am spirit soul," that is not perfect. You have to actually become liberated from the material entanglement. That is called mukti, liberation. So out of many thousands of persons who are in the knowledge what they are or what he is, some of them are actually liberated. Liberated. And out of many thousands of people who are liberated, they can understand what is Kṛṣṇa. So Kṛṣṇa understanding is not very easy job. But Kṛṣṇa is so kind because He knows that in this age, in this age of Kali, it will be very difficult for persons to become liberated under the process-first to become civilized, then to become religious, then to perform this charity, sacrifices, then come to the platform of knowledge, then, after coming to the platform of knowledge, you come to the platform of liberation, and after being liberated, you can know what is Kṛṣṇa.

That is stated in Bhagavad-gītā,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

This is the sign of liberation. A man who is liberated, his signs are explained in the Bhagavad-gītā, brahma-bhūtaḥ prasannātmā. His first symptom is that he's very happy. One who is liberated, his first symptom is that you'll never find him morose. He is happy. Prasannātmā. Na śocati na kāṅkṣati. He has no anxiety. "Oh, this thing I haven't got. I have to secure this thing. This bill I have to pay. Oh, this I have to do." So many anxieties. We are full of anxieties. So he has no anxieties. And then does it mean, because he has no anxieties, he is very rich man? No. Not necessarily. He has no anxiety. Then he has no lamentation. He does not think, "I am poor." Why he should think poor? Poor, when I think that "I am this material, some, I am a part of this material world, I haven't got this possession, material possession," then I think, "I am poor" or "rich." But one who is liberated from the material conception of life, then he has nothing to do, what he's possessing, what he's not possessing. He has nothing to do. That is liberation. If one is free from the material conception of life, then factually, either he possesses or not possesses, he has nothing to do with them. Therefore he's prasannātmā, he's joyful: "Oh. I have nothing to lose, nothing to gain. I am completely separate from here." This is liberation.

And samaḥ sarveṣu bhūteṣu. And his vision of life is that he does not see anybody rich, poor, or fool, or educated, or so many dualities there are in the material world. He has nothing. His vision is completely on the spiritual platform. He sees that every living entity is a part and parcel of Kṛṣṇa. Therefore he tries to take them back to Kṛṣṇa consciousness. He has no distinction that "He is brāhmaṇa. He is śūdra. He is Indian. He's American," or "He's black. He's white," or "He's educated. He's noneducated." No. "Everyone should come to Kṛṣṇa consciousness." That is his viewpoint. Samaḥ sarveṣu bhūteṣu. When one is qualified in that way, then mad-bhaktiṁ labhate parām [Bg. 18.54]. Lord Kṛṣṇa says "Then he becomes eligible for becoming a pure devotee of Kṛṣṇa." So practically this process, under regulative principles, is not very easy, especially in this age. In this age, the description of the people are that prāyeṇa alpāyuṣaḥ: "Their duration of life is very short." And prāyeṇālpāyuṣaḥ mandāḥ. Manda means very slow. Sleeping, out of twenty-four hours, sleeping twelve hours, and out of twelve hours, they're busy in earning money ten hours. Then two hours left. What he can do for spiritual understanding. There's no time. So mandāḥ sumanda-matayaḥ. And if somebody has got some intention to make spiritual progress, then there are so many pseudo-spiritual, I mean to say, societies. They're entrapped by some of them. So manda-matayaḥ, sumanda-matayaḥ, manda-bhāgyāḥ: "And most of them are unfortunate, unfortunate." Most of them. If you count the population, take a statistic, they are so unfortunate that the primary principles of life-eating, sleeping, defending and mating-they haven't got sufficient arrangement. Oh. These are only primary principles. They are available even in animal life. But in this age even these primary principles… No one has got shelter, no one has arrangement for eating nicely, no one has got the mating or wife, and everyone is afraid of "When there will be war declared, and I'll have to go to the warfield?" This is the position.

Mandāḥ sumanda-matayo manda-bhāgyāḥ [SB 1.1.10]. Unfortunate. And upadrutāḥ: "In spite of all this, he's always disturbed with diseases and so many other things." This is disturb. This is the position. Therefore Lord Kṛṣṇa, He thought that if these people are allowed, if they have to come to the point of liberation under the regulative process, it is impossible. So out of His causeless mercy, He came as Lord Caitanya, Lord Caitanya, and distributed this highest perfection of life, ecstasy, spiritual ecstasy, by chanting this Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. This is practical. This is practical. It does not depend whether you are now liberated or non-liberated, what is your position, what is your condition. Doesn't matter. Just come and take part in it, and you'll feel spiritual ecstasy. Therefore it is called rāja-vidyā rāja-guhyaṁ pavitram. Pavitram: "It is very pure." Anyone who takes to this process, he becomes immediately purified. Or the purification process begins immediately. Immediately. Pavitram.

And uttamam. Uttamam means the highest, or transcendental. Last day we have already explained uttamam. So the commentator, he says, aprārabdha

aprārabdha-phalaṁ pāpaṁ

kūtaṁ bījaṁ phalonmukham

krameṇaiva pralīyante

viṣṇu-bhakti-ratātmanā

Viṣṇu-bhakti-ratātmanā. That means one who is in this Kṛṣṇa consciousness, then the, eh, gradually his the seed of all reaction of his sins, that becomes vanquished. Just like in the Bhagavad-gītā, we have studied. Just like in the fire, if you put anything… You go on putting everything. It makes into, turns it into ashes. Similarly, this fire of Kṛṣṇa consciousness, as soon as it is begun, then all our reactions of sinful activities in our past life… Mind that. Our suffering is due to sinful activities. And sinful activities are due to our ignorance. Ignorance. Sinful activities are done by persons who do not know what is what. Just like a child. A child does not know what is the result of catching fire. Because he is ignorant. But as soon as the child catches fire, his hand becomes burned immediately. The fire does not allow any concession for the child. It will act as fire. Similarly, we do not know how this material world is going on, what are the laws, who is the controller, how it is being controlled. Due to our ignorance, we act in some way, but nature is so stringent that it will never excuse you, either you do it knowingly or unknowingly. Just the same example: the child does not know that the fire will burn, but if the child catches the fire, the fire will not excuse because it is child. Therefore ignorance is the cause of suffering.

And one should be put into proper knowledge. Proper knowledge means to know things as they are: "What I am, what is this world, what is God, what is our relation." These things we should know, not that simply becoming a technical expert or some departmental expert, we become a man of knowledge. That is not knowledge. Here is knowledge. You should know what you are and how you act. And this knowledge can be achieved in this human form of life, not in the animal form of life. Therefore, to give you knowledge, to give you proper direction, there are so many scriptures in all parts of the civilized world. They should not be neglected. Caitanya Mahāprabhu says, kṛṣṇa bhuliyā jīva, er,

anādi bahir-mukha jīva kṛṣṇa bhuli' gelā

ataeva kṛṣṇa veda-purāṇa karila(?)

The meaning of this stanza is that people are forgetful since time immemorial about his relationship with the Supreme Lord. Forgetful. Bhuli' gelā. Bhuli' gelā means he has forgotten. Ataeva kṛṣṇa veda-purāṇa karila. Therefore Lord has sent so many representatives to give them these literatures, these scriptures.

So we should take advantage of these scriptures, especially the Bhagavad-gītā, which is accepted as the prime scripture in the modern world, and you'll find everything nicely. You can put your arguments, you can try to understand with your knowledge, with your intelligence. Everything will be clear. So we should take advantage of this Bhagavad-gītā and our power of intaking will be increased if we begin with this transcendental sound vibration, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. Thank you very much. Any questions? (end)

720307BG.CAL

Bhagavad-gītā 9.2

Calcutta, March 7, 1972

Prabhupāda: …read today from verses from the Ninth Chapter, Bhagavad-gītā.

rāja-vidyā rāja-guhyaṁ

pavitram idam uttamam

pratyakṣāvagamaṁ dharmyaṁ

su-sukhaṁ kartum avyayam

[Bg. 9.2]

This bhakti-yoga, devotional service, is rāja-vidyā. Raja means king, and vidyā means education, knowledge, learning. As there are common men and there are kings also, as the king is important, the most important person in the state, or the president is the most important person in the state, similarly, of all learnings, this is the king of learning, rāja-vidyā. And rāja-guhyam…, rāja-vidyā rāja-guhyaṁ. Guhyam means confidential. Confidential, anything confidential is not to be disclosed to the common man. Or after many, many research, one can found…, one can find out the confidence or the confidential nature of devotional service. Bahunam janmanam ante [Bg. 7.19], it is stated in the Bhagavad-gītā. It is most confidential because one comes to this knowledge after cultivating other knowledges for many, many births. One comes to this knowledge. What is this knowledge, devotional, rāja-vidyā? What is the symptom? Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. This is the symptom: that one has surrendered to Kṛṣṇa. That means he is in perfect knowledge. So long he is not surrendering to Kṛṣṇa, he is trying to become Kṛṣṇa, or he is posing himself as equal to Kṛṣṇa or sometimes above Kṛṣṇa. There is a very well advertised yogi. They say, at least his disciples say, that he is above Kṛṣṇa. That is not knowledge. That is ignorance. Real knowledge, jñānavān, is to surrender to Kṛṣṇa. That is real knowledge. Bahunam janmanam ante [Bg. 7.19]. If one is actually intelligent, he should not wait for many, many births. If he believes in the Bhagavad-gītā, in the statement of Bhagavad-gītā, then, immediately after hearing this verse, that bahūnāṁ janmanām ante jñānavān māṁ prapadyate, he should immediately surrender to Kṛṣṇa.

That is, that Bhaktivinoda Ṭhākura sings,

mānasa deho geho jo kichu mor

arpiluṅ tuwā pade nanda-kiśor

This is surrender. Mānasa deha geha. We have got our, this mind. Mind is the center of creative force. Therefore we have to surrender, first of all, our mind to Kṛṣṇa, just like Ambarīṣa Mahārāja did. Sa vai manaḥ kṛṣṇa-pādāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane [SB 9.4.18]. He set example that he, first of all, he surrendered his mind unto the lotus feet of Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayor, and vacāṁsi vaikuṇṭha-guṇānuvarṇane, and he engaged his talkings simply on the matter of describing Vaikuṇṭha. Kṛṣṇa's another name in Vaikuṇṭha. Vaikuṇṭha means vigata-kuṇṭha. Kuṇṭha means anxiety. If you surrender to Kṛṣṇa, from that moment you become free from all anxieties; therefore Kṛṣṇa's name is Vaikuṇṭha. Just like, take for example, these Americans and European boys and girls, they were raised very, in a highly comforts of life, not like Indians. Their standard of living is better than Indians'. Everyone knows. When Europeans were in Calcutta, you have…, we have seen how their standard of living. If one has not gone to the Western countries, they could not remember. But I have traveled. Their standard of living is higher than Indian standard of living, so-called material comforts. So now they have sacrificed everything, you can see. How it has been possible? Because their mind has been engaged in Kṛṣṇa consciousness, sa vai manaḥ kṛṣṇa-padāravinda vacāṁsi vaikuṇṭha-guṇānu. If you engage your talking simply on the matter of describing Kṛṣṇa, if you engage your mind always on the lotus feet of Kṛṣṇa, if you engage your legs for going to the temple of Kṛṣṇa, if you engage your hand for cleansing the temple of Kṛṣṇa, if you engage your nose for smelling the flower offered to Kṛṣṇa, if you engage your tongue for tasting prasādam which is offered to Kṛṣṇa, in this way, if your all senses are engaged in Kṛṣṇa consciousness, then you become the topmost yogi. Because yoga perfection means yoga indriya-saṁyamya. The practice of yoga means to control the mind and the senses. This is the purpose of yoga, not for playing any juggling. But sometimes the yogis become so powerful, they get some perfection, aṇimā, laghimā-siddhi, they get. But that is not the prime object of yoga. Yoga, yoga practice means that one becomes controller of the senses and the mind, and then they can perfectly meditate on the Supreme Personality of Godhead. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino. This is yogis' business: dhyānāvasthita, by meditation, tad-gata-manasā, spiritualized mind, or completely absorbed in the thought of Kṛṣṇa. dhyānāvasthita-tad-gatena manasā paśyanti yam…, they can see, they can see God, Kṛṣṇa, Viṣṇu, within the heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Īśvara, the Supreme Personality of Godhead, paramātmā, He is situated in everyone's heart. You haven't got to search out. He is there within your heart. Simply you have to know the method how to see. That is wanted. Dhyānāvasthita-tad-gatena manasa paśyanti.

So therefore this science, the devotional science, devotional service, or bhakti-yoga, is rāja-vidyā. Automatically. Automatically your senses, mind become controlled because it is engaged in Kṛṣṇa; therefore it is purified. And as soon as it's purified, you'll not like to engage your senses in any other activities. That is the taste of bhakti. Bhakti…, one has become bhakta, at the same time he is very much attracted this sense gratification, that is not bhakta. Bhakti means bhakti-pareśānubhavo: realization of the Transcendence. And what is the test? Viraktir anyatra syāt, vairāgya. Many places it is stated, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyam [SB 1.2.7]. Vairāgyam means no more taste for sense gratification. That is called vairāgyam. Vīra, vigatah rāga, no attachment. Our material attachment means material sense gratification. That is attachment. And bhakti means… Bhakti… Therefore another name of bhakti is vairāgya vidyā.

vairāgya-vidyā-nija-bhakti-yoga

śikṣārtham ekaḥ puruṣaḥ purāṇaḥ

śrī-kṛṣṇa-caitanya-śarīra-dhārī

kṛpāmbudhir yas tam ahaṁ prapadye

[Cc. Madhya 6.254]

This is Sārvabhauma Bhaṭṭācārya, a learned scholar, a logician. When he became disciple of Lord Caitanya Mahāprabhu he wrote one hundred… He was a great Sanskrit scholar. So he wrote one hundred verses. Out of, two verses are available, because when these verses were presented to Caitanya Mahāprabhu, He tore it and throw it out, because He did not, did not like. It is His instruction that one should not be very much attached to his self-aggrandizement. No. But His devotees collected only two, three or some such ślokas. Out of these, this is one of them: vairāgya-vidyā-nija-bhakti-yogam śikṣārtham ekaḥ puruṣaḥ purāṇaḥ [Cc. Madhya 6.254]. Kṛṣṇa Caitanya Mahāprabhu is the puruṣaḥ purāṇaḥ. Sri Kṛṣṇa Caitanya Himself, Sri Kṛṣṇa Himself, purāṇaḥ, the oldest person. Who is the oldest person? Kṛṣṇa. Because Kṛṣṇa is…, aham sarvasya prabhavo [Bg. 10.8]. Na me viduḥ sura-ganaḥ [Bg 10.2]. These things are there. So He is the oldest person. Ādi-puruṣam. In the Brahma-saṁhitā it is said, govindam ādi-puruṣaṁ tam aham bhajāmi **. Īśvaraḥ paramaḥ kṛṣṇah sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ [Bs. 5.1]. He is the ādi-puruṣam; therefore purāṇaḥ-puruṣam. Purāṇaḥ means old, the oldest. Who can be older than Kṛṣṇa? Therefore the Sārvabhauma Bhaṭṭācārya said that ādi-puruṣaḥ, that oldest person, Kṛṣṇa, He has come down to teach vairāgya-vidyā. Vairāgya-vidyā-nija-bhakti-yogam. What is that vairāgya-vidyā? Bhakti-yoga. Our difficulty is that we have been entangled with this material world, because we have been attracted by this sense-gratification in the material world. And vairāgya vidyā means unless you become detestful, paraṁ dṛṣṭvā nivartate [Bg. 9.59], unless we find a better position, a better enjoyment, we cannot give it up. So this bhakti-yoga means offering the better position, better gratification, better pleasure, so that one can give up this inferior pleasure in the material world. Therefore bhakti-yoga means vairāgya-vidyā, jñāna-vairāgya. Vāsudeve. That vairāgya can be very easily achieved by bhakti-yoga vāsudeva. The bhakti-yoga means,

śravanaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

The beginning of bhakti-yoga is hearing. So you have kindly come here to hear. This is bhakti-yoga. Caitanya Mahāprabhu approved this bhakti-yoga-simply by, simply by hearing from the realized person. Caitanya Mahāprabhu had talks with Rāmānanda Rāya how one develops spiritual life, sādhu-sadanana(?). So Rāmānanda Raya was answering, and Caitanya Mahāprabhu was questioning. The Rāmānanda Raya felt a little inconvenience that "Caitanya Mahāprabhu is such an exalted person, He is Kṛṣṇa Himself. Apart from that, He's born in high brāhmaṇa family.'' Such a learned scholar Nimāi Pandit He was, and so nice person, a sannyāsī, the topmost order in our Vedic society. "Sannyāsī, brāhmaṇa, scholar and everything complete, and He's questioning; I am answering. Oh, this is very awkward position. I have become teacher and He has become student. How it is possible?'' So he was hesitating. But Caitanya Mahāprabhu encouraged him, "No, no. Don't hesitate, because it doesn't matter that you are a gṛhastha, you are not even a brāhmaṇa.'' Rāmānanda Raya belonged to the Karana society in Orissa. They are supposed to be śūdra. But still he was a very big man. He was governor of Orissa, uh… governor of Benares and very rich man. And very learned scholar, especially in this Vaiṣṇava philosophy. So Sārvabhauma Bhaṭṭācārya was the royal scholar in Mahārāja Pratāparudra's assembly house. Royal scholar. So in the beginning this Rāmānanda Raya and Sārvabhauma Bhaṭṭācārya had some talks on bhakti. Sārvabhauma Bhaṭṭācārya, being great logician, he could not understand the bhakti philosophy, but when he became a student of Lord Caitanya Mahāprabhu, he could understand how much elevated was Rāmānanda Raya. At that time before, "I could not realize,'' but when he become himself a devotee, he could understand. Therefore when Lord Caitanya Mahāprabhu was going to the South Indian tour he recommended, "Sir, if You can meet Rāmānanda Raya, You'll be very much pleased. He's a great, advanced student in Kṛṣṇa consciousness.'' Therefore Caitanya Mahāprabhu met him on the bank of Godāvarī River. And the talk was going on, and Caitanya Mahāprabhu took the position of the student, and he was offered, Rāmānanda Raya was offered the position of the teacher, although he was gṛhastha, governor, and according to our social custom, karaṇa, śūdra. So he was hesitant.

But Caitanya Mahāprabhu said-this is the statement of Caitanya Mahāprabhu:

kibā vipra, kibā śūdra nyāsī kene naya

yei kṛṣṇa-tattva-vettā sei 'guru' haya

[Cc. Madhya 8.128]

"Why you are hesitant? You are guru. It doesn't matter that you are a gṛhastha, you are governor, you are dealing in politics. But I know that you are Kṛṣṇa-tattva-vettā. You know the science of Kṛṣṇa. Therefore, you are guru.'' This is the test. To become guru it doesn't matter that one has to become…, one has to come out from brāhmaṇa family or high family or Hindu family or this family or that family. No. Kṛṣṇa Caitanya Mahāprabhu says, yei kṛṣṇa-tattva: never mind what is. He may be European, he may be American, he may be śūdra, he may be whatever. That is past. That is his past life. Now, when one has become kṛṣṇa-tattva-vettā, really Kṛṣṇa conscious, he comes to the transcendental position. Sa guṇān samatītyaitān brahma-bhūyāya kalpate. Any devotee, any devotee, māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate [Bg. 14.26]. Any devotee who has unflinching faith on guru and Kṛṣṇa, such devotee, yasya deva parā bhaktir yathā deve tathā gurau, such person, bhakti-yogi. Bhakti-yoga, you cannot… Without accepting guru there is no possibility of understanding bhakti-yoga. Naiṣāṁ matis tāvad urukramāṅghrim, niṣkiñcanānāṁ pāda-rajo-'bhiṣekam. Unless one touches the lotus feet of niṣkiñcana vaiṣṇava, there is no question of bhakti-yoga. That is not possible. Naiṣāṁ matis tāvad urukramāṅghrim [SB 7.5.32]. Urukramāṅghrim means Kṛṣṇa's lotus feet. One cannot be attached unless he takes the dust of a niṣkiñcana vaiṣṇava. This is first. So bhakti-yoga…,

māṁ ca yo 'vyabhicārena

bhakti-yogena sevate

sa guṇān samatītyaitān

braham-bhūyāya kalpate

[Bg. 14.26]

Anyone who is engaged in bhakti-yoga, in real process, he is immediately elevated to the brahma-bhūta [SB 4.30.20] stage, transcendental stage. This is material stage, jīva-bhūta stage. I am, when so long I am identifying myself with this body, this is called jīva-bhūta, material life. When I am above this consciousness… Just like Caitanya Mahāprabhu taught, jīvera svarūpa haya nitya kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. When one is firmly convinced that he is eternal servant of Kṛṣṇa and is engaged in His service, Kṛṣṇa confirms, "Yes!'' Brahma-bhuyāya kalpate [Bg. 14.26]. He immediately is elevated to the brahma-bhūta state.

brahma-bhutaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

Bhakti begins when one is on the brahma-bhūta stage, or one who situated in bhakti-yoga, he is in the brahma-bhūta stage. Although he appears like ordinary man, chanting, dancing, but this chanting, dancing or Hare Kṛṣṇa mantra is not so easy thing. Unless one comes to the brahma-bhūta state, it is not possible.

So bhakti-yoga, is the topmost yoga, rāja-vidyā. Rāja-vidyā rāja-guhyaṁ pavitram. Pavitram means without any contamination of material modes of nature. Here in this material world there are three modes of material nature: sattva-guṇa, raja-guṇa, tamo-guṇa. Even in this material world one is situated in sattva-guṇa, or the brahminical qualification-śamaḥ damaḥ, titikṣaḥ, ārjava, jñānam vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. These are the natural symptoms of a qualified brāhmaṇa-śamaḥ, damaḥ, titikṣaḥ, ārjava. These are described all in the Bhagavad-gītā. But still that is material. Even one is śamaḥ damaḥ titikṣaḥ jñānam vijñānam āstikyam, he's possessing, still that is material. But spiritual position is another position, transcendental position, brahma-bhuyāya kalpate [Bg. 14.26]. So bhakti-yoga is so nice that soon as you come to the discipline of bhakti-yoga, you become situated in brahma-bhūta platform. Brahma-bhūta, he doesn't require to make separate effort for becoming brahma-bhūta. Ahaṁ brahmāsmi, this is a theory for the māyāvādī philosopher, ahaṁ brahmāsmi. Actually we are brahma, because we are part and parcel of parambrahma. Mamaivāṁśo jīva-bhūta [Bg. 15.7]. So Kṛṣṇa is paraṁ brahma, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. Arjuna realized Kṛṣṇa like this. So we are brahma, that's a fact. The Veda stresses on this point, that you realize yourself that "You are not this body. You are brahma, spirit soul.'' That is wanted. That is brahma bhūta [SB 4.30.20] state, when one understands that "I am not this body. So long I am thinking in bodily concept of life, I am no better than the asses, animal.'' That is stated.

yasyātma-buddhiḥ kunape tri-dhātuke

svā-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Go-kharaḥ. Anyone who is in bodily concept of life, he is no better than animal, like cows and asses. This is the verdict. So therefore, whence when we are in the animal consciousness of life, there is no possibility of getting Kṛṣṇa consciousness.

So we have to become Kṛṣṇa conscious by the rāja-vidyā process, by the pavitra process. Pavitram idam uttamam. Every word, so nicely spoken by the Supreme Personality of Godhead, every word must be perfect. Rāja-vidyā rāja-guhyaṁ pavitram. Pavitram means above the material modes. Above the material modes. Pavitram, this is described in the śāstra as viśuddha-sattva. Viśuddha-sattva. You are sattva-guṇa. It is, it is there this possibility of being attacked with rajo-guṇa tamo-guṇa here in this material. But when one is not attacked any more by the rajo-guṇa, tamo-guṇa-simply remains in the sattva-guṇa-that is called viśuddha sattva. Śattvam sisuddham vasudeva-sabditam. That is vāsudeva sattva. In that vāsudeva sattva one can realize what is vāsudeva, Vāsudeva, Kṛṣṇa. Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ [Bg. 7.19]. When one come to the platform of vāsudeva-sattva, then he can understand vāsudeva sattva. Vāsudeva is God. Just like from vāsudeva, vāsudeva, Kṛṣṇa, God. Similarly when you come to the stage of vāsudeva sattva, vāsudeva sattva, then we can realize Vāsudeva. Therefore pavitram. Pavitram idam uttamam. Uttamam. Ut means transcendental, above. Utgatam. Just like utpana. So uttama means ut, above, tama. Tama means this material world. This material world is known as tama. Tamasi mā jyotir gamaḥ, the Vedas say. "Don't remain in darkness. Come to the spiritual platform.'' Tamasi mā jyotir gamaḥ.

So this devotional service is rāja-vidyā because it is uttama, utgata tama. There is nothing material contamination, uttama. Therefore Kṛṣṇa is sometimes called Uttama-śloka. Kṛṣṇa is worshiped by verses which is not ordinary poetry, ordinary poetry. Just like Brahma-saṁhitā:

īśvaraḥ paramaḥ kṛṣṇah

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.29]

These are uttama-śloka. These ślokas, these description, are not of the material world. Just like this word, cintāmaṇi-prakara-sadmasu. In the spiritual world, in the…, the houses are made of cintāmaṇi stone. Cintāmaṇi stone you cannot have here. Maybe, but we have no experience. But cintāmaṇi stone means touchstone. If you take that stone and touch in iron, it becomes gold. That is cintāmaṇi. So cintāmaṇi-prakara-sadmasu. The vaikuṇṭha-loka, goloka vṛndāvana, is made of houses, there are. Nirviśeṣavādī, śūnyavādī, they cannot understand that in the spiritual world there are also houses, there are also gardens, there are also rivers, there are also cows. They cannot understand, because they are in the tamaḥ, in this darkness of material world. They are disgusted with this material world. They want to make it zero, nirvāṇa. They want to make it zero. No. Why zero? The Bhāgavata said, nirasta-kuhakam. Nirasta-ku… Satyaṁ paraṁ dhīmahi, janmādy asya. Actually, this material world is born out of the reflection of the spiritual world.

janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

[SB 1.1.1]

These are the description.

So there is spiritual world. There is spiritual world. And there is spiritual body, sac-cid-ānanda-vigraha, Kṛṣṇa, sac-cid-ānanda-vigraha [Bs. 5.1]. So all this to be learned through bhakti-yoga. We cannot learn by speculation. That is not possible. That is jaḍa-vidyā, jaḍa-vidyā. It is rāja-vidyā. Jaḍa-vidyā will not help you to understand Kṛṣṇa. That will not help. No. Bhaktivinoda Ṭhākura said, jaḍa vidyā sab māyāra vaibhava. By advance of material science you are simply increasing the paraphernalia of this māyā, illusory energy. Jada-vidyā, māyāra vaibhava, tomāra bhajane bādhā. The more one become materialistic scientist, he, he defies God: "That is not. We, we believe in science, believe in science.'' But what is your science perfection? That is a different subject matter. But the difficulty is, at the present moment especially, the more one becomes advanced in this material knowledge, he becomes atheist. He becomes disbeliever. Therefore Bhaktivinoda Ṭhākura said, jaḍa-vidyā yata māyāra vaibhava, tomāra bhajane bādhā. It is simply hindrances. anitya saṁsāre moha janamiyā jīva ke karaye gadha. Every word has got meaning. Jīva ke karaye gadha. This gāḍha, Bhaktivinoda Ṭhākura has said… It is not Bhaktivinoda Ṭhākura wordings; it is the Vedic scripture. Kṛṣṇa also said, na māṁ prapadyante mūḍhāḥ duṣkṛtino narādhamāḥ [Bg. 7.15]. Mūḍhāḥ, mūḍhāḥ means gāḍha, "who has no knowledge.'' So anyone who does not surrender to Kṛṣṇa, what he is? He is in the four classes: na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Either he's a narādhama or he's an ass, mūḍhāḥ, or he's full of sinful activities, or if you say that he's so learned scholar, then māyaya apahṛta-jñānā, his knowledge has been taken out by māyā. Otherwise, how he cannot surrender to Kṛṣṇa? How he cannot surrender to Kṛṣṇa? Because he is not surrendering to Kṛṣṇa, he must be classified in either of these categories-mūḍhāḥ, duṣkṛtino, narādhama, māyaya apahṛta-jñānā [Bg. 7.15]. Therefore we have to take shelter of this rāja-vidyā. not the jaḍa-vidyā. Jaḍa-vidyā will not help. Rāja-vidyā, rāja-guhyam. Very confidential, very con… Just like Kṛṣṇa describing in the last, Eighteenth Chapter, guhyatamam: "My dear Kṛṣṇa (Arjuna), I have given you all kinds of knowledge, but I am giving the most confidential knowledge now.'' What is that? Sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66]. This is the most confidential.

So one who has surrendered to Kṛṣṇa without any reservation, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam ānukūlyena kṛṣṇānu-śīlanam [Brs 1.1.11], such person is the perfect, most perfect person. Kṛṣṇa also says in many places in the Bhagavad-gītā, he is the perfect yogi,

yoginām api sarveṣām

mad-gatenāntarātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo (mataḥ)

[Bg. 6.47]

Of all yogis''-there are different kinds of yogis-yoginām api sarveṣāṁ mad-gatenāntarātmanā, "one who is thinking of Me, Kṛṣṇa, always, Kṛṣṇa…,'' kṛṣṇa bha…, sa vai manaḥ kṛṣṇa-padāravinda, "thinking of Kṛṣṇa in the last stage…'' Just like Kulaśekhara Mahārāja:

kṛṣṇa tvādīya-pada-paṅkaja-panjarāntam

adyaiva viśatu me mānasa-rāja-haṁsaḥ

prāna-prayāṇa-samaye kapha-vāta-pittaiḥ

kaṇṭhāvarodhana-vidhau smaraṇaṁ kutas te

[MM 33]

"Kṛṣṇa, now I am healthy and my mind is just like swan. The swan likes to entangle himself with the stem of lotus flower.'' So, kṛṣṇa tvadīya-padapaṅkaja-pañjarāntam adyaiva me viśatu mānasa-rāja-haṁsaḥ. So rāja-haṁsaḥ. The mind is rājahaṁsaḥ. It should be trained to be entangled with the lotus stem of Kṛṣṇa's lotus feet. Otherwise, at the time of death, kapha-vata-pittaiḥ, the three elements, kapha-vāta-pittaiḥ, they will be strong, and we may not remember. If we chant Hare Kṛṣṇa immediately, if we begin, practice this Hare Kṛṣṇa mantra and think of Kṛṣṇa always, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65], this is Kṛṣṇa consciousness. Very simple thing: always thinking of Kṛṣṇa. Because this Hare Kṛṣṇa mahā-mantra teaches how to think of Kṛṣṇa twenty-four hours. Then you'll become perfect. Rāja-vidyā rāja-guhyaṁ pavitram idam uttamam pratyakṣāvagamaṁ dharmyam. In all types of religious system-yoga, jñāna, karma or anything, whatever you have manufactured-you are not certain how much you have advanced. But if you practice bhakti-yoga, you'll be personally feeling, "Yes, I'm making advancement.'' Pratyakṣāvagamaṁ dharmyam. Otherwise how you can make progress? Unless you make progress, unless you are firmly convinced in Kṛṣṇa consciousness, how long you can chant Hare Kṛṣṇa? One day, two days, that's all. Then you'll be disgusted. Therefore, pratyakṣāvagamaṁ dharmyam. One understands, "Yes!''

We receive so many letters from our foreign student how they're feeling. Because they have taken seriously, they're feeling obliged that "We have got life pratyakṣāvagamam.'' Pratyakṣa means direct. Direct. Bhaktiḥ pareśānubhavo. Just like if you eat, you will directly understand whether you are getting strength and whether hunger is being satisfied. You don't require to take certificate, that "I am eating. Am I satisfied?'' You know. Why you want to take satisfaction… uh, certificate from other? You know. Pratyakṣāvagamaṁ dharmyam. This is bhakti process. Ādau śraddhā tataḥ sādhu-saṅga 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt [Cc. Madhya 23.14-15]. These are the different stages. Every stage you will find that "Yes, I am making progress.'' If you have got śraddhā, if you have got little faith, "All right, these people are teaching Kṛṣṇa consciousness. Let us see what they are talking about…'' You come first of all, just like these boys came to me. Now, adau śraddhā, then they little like it, then sādhu-saṅga [Cc. Madhya 22.83], then again came, again came, again came. Then offered themselves, bhajana-kriyā: "Now maybe you kindly accept me as your disciple.'' As soon as the bhajana-kriyā, immediately there is anartha-nivṛttiḥ syāt. All unwanted things: no smoking, no intoxication, no illicit sex, no meat-eating, no gambling. We make this condition before making a student. It is not that "You, you will remain a śūdra, mleccha, and I make you a disciple. I'll never touch you, I'll never touch your food (foot?), and I become your guru.'' It is not this guru business. It is not guru business. Guru must transfer his qualities to the student. How it is there that a man makes one's person as disciple and he remains a śūdra? What is this nonsense? Can śūdra be initiated? No. No śūdra can be initiated. Dvijatvaṁ jāyate nṛṇam, tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām. This is Sanātana Gosvāmī's injunction. Immediately he becomes brāhmaṇa if he's actually initiated. If you are falsely initiated, he remains a śūdra and you remain a rascal. That's all. Why you should falsely initiate a person? If you cannot make him a brāhmaṇa and elevate him to the highest stage of devotional service, why should you cheat others? Initiation means making him dvijatvam. Tathā dīkṣā-vidhānena dvijatvaṁ jāyate nṛṇām. How an initiated person can remain a śūdra? This is going on. Therefore they are thinking that "These American, they are mlecchas and yavana. How they can become sannyāsī?'' This is nonsense. How a sannyāsī can become a yavana? He must be elevated from the yavana position.

kirāta-hūṇāndhra-pulinda-pulkaśā

ābhīra-śumbhā yavanāḥ khasādayaḥ

ye 'nye ca pāpā (yad-apāśrayāśrayāḥ)

śudhyanti prabhaviṣṇave namaḥ

[SB 2.4.18]

This is the process. Therefore it is rāja-vidyā. Unless one comes to this rāja-vidyā state, he has no right to make disciples. He has no right. He's himself a fool. He does not know what is Kṛṣṇa consciousness movement.

So, rāja-vidyā rāja-guhyaṁ pratyakṣāvagamaṁ dharmyam. This is pratyakṣāvagamaṁ dharma. How they are becoming ecstatic in chanting, that you can see. Pratyakṣa. They are surprised. Actually they are surprised how they have become so nicely a devotee. This is pratyakṣa. Pratyakṣāvagamaṁ dharmyam, and su-sukham… Is it very difficult? How they have become Vaiṣṇava? Su-sukham: chant, dance and eat prasādam. That's all. Su-sukham. There is no prescription forced upon them, that "You kneel down yourself, and make your head down, and press your nose, and do this, do that.'' No. Su-sukham. "Please come here! Chant Hare Kṛṣṇa mantra, dance, and when you're tired, take prasādam.'' That's all. Su-sukham. Su-sukhaṁ kartum. Kartum: to execute this devotional service is very pleasure. Pleasure. And avyayam: whatever you do, that is your permanent asset. It will never be lost. Bhakti-yoga process, if you can execute one percent, oh, it becomes asset, and next life you are guaranteed, because you will be given the facility of executing bhakti-yoga further. That is stated in the Bhagavad-gītā, in every śāstra. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sañjayate [Bg. 6.41]. One who could not prosecute… There is other, other passages in Śrīmad-Bhāgavatam also. Tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer patet tato yadi bhajann apakvo 'tha [SB 1.5.17]. If one by sentiments takes to Kṛṣṇa consciousness, tyaktvā sva-dharmam, giving up his own occupation, but maybe, for immature condition he may fall down, yatra kva va abhadram. What is the loss? And śāstra says if person who is executing his religious process, sva-dharmeṇa, but has no devotion service, what does he gain? What does he gain? Suppose a so-called brāhmaṇa or a perfect brāhmaṇa executes his religious process very perfectly, but he does not become a devotee, then what is his gain? These are the śāstric injunction.

So it is rāja-vidyā. This bhakti-yoga is the topmost educational system, and it is open for everyone. Caitanya Mahāprabhu said, pṛthivīte āche yata nagarādi-grama. Does it means He want you to make a first? If every city, every town was to be broadcast to the Caitanya cult… So what is Caitanya cult? Caitanya cult means realization of Kṛṣṇa. That is Caitanya cult. Ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam. This is Caitanya cult. So one who is engaged in Kṛṣṇa consciousness, does he remain a yavana, a śūdra? What is this nonsense? But this against propaganda going on against this Kṛṣṇa consciousness movement, that "Swami Bhaktivedanta is giving sannyāsa to the yavanas, to the mlecchas.'' What is this rascaldom? Can yavana be sannyāsa? Can yavana become a devotee? No. Vaiṣṇave jāti-buddhir, arcye śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhir. The most obnoxious thing, most obnoxious. They all fools, I can challenge. In Hyderabad, so many caste brāhmaṇas came to challenge me. The caste brāhmaṇa. No. No caste brāhmaṇas. Caste brāhmaṇa… Brāhmaṇa means catur varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Śrīdhara Swami says, "Yes.'' (Sanskrit) It is exactly to the point of śāstra. Otherwise it is not possible to make them so perfect. So the propaganda against us is false… (end)

720308BG.CAL

Bhagavad-gītā 9.2

Calcutta, March 8, 1972

Prabhupāda: Rāja-vidyā rāja-guhyaṁ pavitram idam uttamam… Why not this fan?

Devotee: (indistinct)

Prabhupāda: Pratyakṣāvagamaṁ dharmyaṁ su-sukhaṁ kartum avyayam [Bg. 9.2]. This verse we have been discussing last… [break] …similarly, bhakti-yoga-direct connection with Kṛṣṇa-it is not open for everyone, neither everyone can take it. It is stated in the Bhagavad-gītā, yeṣām anta-gatam pāpaṁ: one who is completely free from all sinful activities, pāpam. Anyone who is engaged in sinful activities, he cannot understand Kṛṣṇa, or God. That is not possible. And these are the four principles of sinful activities: illicit sex-life, intoxication, meat-eating and gambling. These are the four pillars of sinful activities. Why at the present moment people have become so godless? Even big, big swamis and yogis, all godless. Why? Because they are engaged in sinful activities. Kṛṣṇa, God, cannot be understood by sinful men. That is not possible. But Kṛṣṇa is so kind, if one takes shelter of Kṛṣṇa, immediately he becomes free from all sinful activities. Sins are there. A person in sinful activities cannot understand Kṛṣṇa. But if anyone voluntarily surrenders himself to Kṛṣṇa, he immediately become free from all reaction of sinful activity. Now it is up to me to make my choice.

Kṛṣṇa says…, Kṛṣṇa comes, therefore, because we are sinful, and at the same time we are part and parcel of Kṛṣṇa. Therefore Kṛṣṇa is more anxious for us than we are anxious for Kṛṣṇa. This is the position. Kṛṣṇa…, just like father. A spoiled child… The father is more anxious for the spoiled child, and the spoiled child does not care for the father. This is the position. We are all spoiled children, anyone who is in this material world. We are all spoiled children. We are all children of Kṛṣṇa. Many places in the Bhagavad-gītā it is stated. Aham bīja-pradaḥ pitā: [Bg. 14.4] "I am the seed-giving father of all living entities, in any form,'' sarva-yoniṣu. There are 8,400,000 forms. In water, on land, on the sky, so many different forms of living entities. Mṛti-ja(?). Deva-tiryaṅ-narādiṣu [SB 1.2.34]. Deva means in the upper worlds there are demigods. In the middle we human beings, and lower than this, the animals. So we are in different forms of life. Soul is one-that is part and parcel of Kṛṣṇa-but according to karma, according to desire for material enjoyment, we have taken different dresses, and we are wandering all over the universe, according to our karma. Sometimes we are becoming demigods, sometimes we are becoming dogs-according to karma. Therefore Caitanya-caritāmṛta-kar, Kṛṣṇadāsa Kavirāja Gosvāmī, says,

ei rūpe bhramāṇḍa bhramite kono bhāgyavān jīva

guru-kṛṣṇa kṛpāya pāya bhakti-latā-bīja

[Cc. Madhya 19.151]

We are wandering all over the universe. When you are doing some pious activities, you are elevated to the higher planetary system, ūrdhvaṁ gacchanti sattva-sthā [Bg. 14.18]. When we are not very much pious, but not impious also-ordinary, following moral principles-then madhye tiṣṭhanti rājasāḥ. And jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ. So in this way, up and down, we are wandering by transmigration of the soul. This is our position.

The nonsense civilization, they do not know that what is our main business. They do not know. Ajñānata. Parābhavas tāvad abodha-jāto. Abodha jāta, these, all these living entities born in this material world in different forms of life, abodha jāta, all rascals. All rascals. We can prove they're all rascal. Nobody is intelligent. As soon as he'll become intelligent, kṛṣṇa ye bhaje seva(?). As soon as he becomes intelligent, he must be Kṛṣṇa conscious. If he's not Kṛṣṇa conscious, then we must accept him as rascal number one. (indistinct) He may be a very big man in the society, but we take him as rascal number one. That is our challenge. Anyone, he may be a ordinary man, he may be so-called swami or maybe so-called yogi or so-called leader, but our test is whether he's Kṛṣṇa conscious. One test. If he's not, then he's a rascal. That is our challenge. How we are challenging? Because we have got the test. Just like in the chemical laboratory, this test paper. Perhaps most of us will know, that urine test paper. If there is sugar, immediately the color of the paper will be different. If there is no sugar, it will remain neutral. Similarly, there is test paper. What is that test? That test is, Kṛṣṇa says, the supreme authority says, that na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Prapadyante narādhamāḥ. Māyayāpahṛta-jñānāḥ āsuriṁ bhāvam āśritāḥ. So anyone who is not surrendering to Kṛṣṇa, he must be duṣkṛtinaḥ. Duṣkṛtinaḥ means he has got brain, but his brain is being utilized for sinful activities. So duṣkṛtinaḥ, mūḍhāḥ, and rascal who does not know anything-what is God, what I am, what is this world-he's a rascal. He's animal. Mūḍhāḥ means ass. As ass does not know what is God, what I am, what is this world, what is our relationship, what is this universe, nothing, no knowledge-mūḍhāḥ-and narādhamāḥ, narādhamāḥ means human being is especially meant for understanding this philosophical aspect of life, but one does not care. He is simply acting where to eat, where to sleep and where to get woman, and that's all. That's his business. This is mūḍhāḥ. This is the business of hogs and dogs. So therefore, mūḍhāḥ, duṣkṛtinaḥ, narādhamāḥ, these description was there.

So our test is there. If one is not Kṛṣṇa conscious, then he must be within these division: narādhamāḥ, mūḍhāḥ, duṣkṛtinaḥ, māyayāpahṛta-jñānā. And one who has surrendered to Kṛṣṇa, then what he is? Aahh, sa mahātmā sudurlabhaḥ. Sa mahātmā su-durlabhaḥ.

bahunam janmanam ante

jñānavān mam prapadyante

vasudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ

[Bg. 7.19]

That is the test. As soon as he has become Kṛṣṇa conscious, he has fully surrendered to Kṛṣṇa. Immediately he becomes the greatest mahātmā. Sa mahātmā sudurlabhaḥ. A mahātmā like me, because, simply by changing dress… That is another thing. Because sometimes this dress gives us good opportunity for easy livelihood. That is another thing. But those who take this dress for begging and for fulfilling the hungry belly, that is…, that mahātmā is different thing. He is not mahātmā; he is durātmā. My Guru Mahārāja used to say that if one is inclined to collect money by showing Deity, it is better to become a sweeper in the street. It is better to become a sweeper in the street, because he's earning his livelihood honestly. And this man who is keeping a temple and doing all nonsense, simply by showing Deity, collecting some money, this class of men, they're most sinful. You cannot do so. You cannot take other's money. You'll be debtor. Therefore gradually, because this class of men are developed at the present moment, they have become… In Vṛndāvana there are so many temples, they have become, made a business by showing temple, collecting money. This is not good. There must be… Temple means people should come, people should learn the science of God. That is temple. Not that to make a business of temple. Therefore everything is, not only in India, all over the world, the churches also, they're dwindled. Now, Europe and America, so many churches are for sale. We have purchased so many churches because people have no more interest. There is no education. Temple means spiritual educational shelter. People should come, they should learn what is spiritual life, what is God, what is my relationship with. That is temple. Otherwise, if you simply came… Therefore two processes should be followed: pāñcarātriki viddhi and bhāgavata-viddhi. We follow both. Bhāgavata-viddhi is the philosophical side of religion, and pāñcarātriki viddhi is the worshiping side of temple-how to worship Deity, how to dress, how to decorate, how to offer respect. Mad-yājī. Man-manā bhava mad-bhakto mad-yājī [Bg. 18.65]. Temple worship is mad-yājī, worshiping the Deity. So this is the test, this is the test.

So anyone who has fully surrendered to Kṛṣṇa, he's the greatest mahātmā. Sa mahātmā su-durlabhaḥ. It is very, very difficult to find out a Kṛṣṇa devotee. Caitanya Mahāprabhu has described that out of many, many human being, common man, one is karmi. Karmi, karmi means honestly working according to the direction of the Veda. Karmi does not mean that a monkey also jumping, that is also karma. No. Karmi means one who is acting according to the direction. Dharma karma. In Bengali this is a common word: dharma karma. Karma means dharma. And what is dharma? Dharma means varṇāśrama-dharma, four castes and four orders of spiritual life: brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. This is the dharma. This is the division of dharma. And according to the dharma, one who is acting, that is called dharma karma. That is dharma-karma. Not that doing anything becomes karma. Karma means just doing. The Vedas are so arranged that we have come here to enjoy material things. So therefore there is prescribed duties. The prescribed duty is that you act, you enjoy life. For example, just like in the Vedas there, everything is there. The propensity of sense enjoyment is sex life, eating meat and drinking. This is the propensity. Material life, these are the propensities. Loke vyavāyāmiṣa-madya-sevā nityā hi jantor na hi tatra codanā. Everyone has got natural, natural instinct for sex life, for meat-eating and for drinking. This is natural instinct. But they are restrained. They are co-ordinated by the Vedic injunctions: "Yes, you'll have sex life, but you get yourself married.'' So there are so many paraphernalia for marry. The subject matter is sex life, everyone knows. Therefore in Western countries they say "legalized prostitution.'' But actually it is not prostitution. It is regulating their sex life. So Vedas describe, "Yes. Sex life you have, but marriage.'' And then drinking: "Yes. Drinking you may have by worshiping Candi, offering him liquor,'' that is all. Not that you go to the liquor shop and drink. No. Restricted. Similarly, eating meat also: "Yes. You can eat meat. Just worship Goddess Kali and have a goat sacrifice.'' So many rules and regulation. Everything is regulated. But they have avoided this. These Vedic injunctions they have avoided. Now they have open slaughterhouse, liquor house, prostitution. That is sinful. It is actually sinful, either you do this way or that way. But if you act according to the Vedic injunction, the sinful activities are restrained. The sinful activities are restrained, so that gradually you come to the spiritual platform. This is the Vedic principle.

So anyway, one has to become freed from the sinful activities. Then one can understand. But the easiest method of becoming free from sinful activity is to accept this Kṛṣṇa consciousness movement. Easiest way. Voluntarily give up. It is not very difficult. If the Europeans, Americans can give up, who are trained up in these activities from their birth, if they can give up, what about Indians? So it is not difficult. Everyone can give up illicit sex life, meat-eating, intoxication and gambling. That's all. This is the restriction of sinful activity. And chant Hare Kṛṣṇa mantra. If these European, American boys can chant Hare Kṛṣṇa mantra day and night while walking in the street, while going in the car, while in the temple, everywhere, where going to sell books, what is the difficulty for the Indians? There is no difficulty. But they will not do it. That is the difference. They'll not agree to do it. If we simply accept these principles, these four restraining principles-no illicit sex, no gambling, no meat-eating and no intoxication-and chant Hare Kṛṣṇa mantra, your life is success. This is Kṛṣṇa consciousness movement. Anyone can accept it, but they'll not do it. Therefore Kṛṣṇa says, na māṁ duṣkṛtino mūḍhāh prapadyante [Bg. 7.15]. Because they are rascals and too much attached to sinful activities, they'll not do it. This is the position. Na māṁ duṣkṛtino mūḍhāh prapadyante narādhamāḥ. And they, they have become narādhamāḥ. Because this human form of life is meant for accepting these principle, they're not accepting, therefore they are the lowest of the mankind.

So in India especially-not only India; everywhere-we have been especially encouraged to go on with these sinful activities. They do not like. In the American countries we see, while passing on the street, two sides of the road they're hoarding, advertising these things, either wine or cigarette or gambling or this or that, or some sinful activity. So our first propaganda is to not only give one Kṛṣṇa consciousness, but also to stop this sinful activity. Just like when you are treated by physician, he gives you some medicine and also ask you some restriction: "Do not do this,'' "Do not eat this, eat this.'' So if you are actually interested to get out of this entanglement of transmigration from one body to another, ei rūpe brahmāṇḍa brahmite kono bhāgyavān jīva, Lord Caitanya says. We are wandering throughout the whole universe. That we do not know. We think that after finishing this body, everything is finished. But that is not the fact. Otherwise, why there are so many varieties of life? The varieties of life are because there are varieties of sinful activities. Because there are varieties of sinful activity, therefore we have got varieties of karma. Otherwise, if there would have been one class of activity, why there are different varieties of body? This is common sense. Who is giving us these different…? My body is different from your body, your body, so now we are sitting here, say fifty or hundred men-everyone's body is different from another body, you'll find. Then you go to other species of life, that is also different from other and other. So why this difference? Because we are differently situated according to our karma. Karmaṇā daiva-netreṇa jantur deha upapattaye [SB 3.31.1]. Karmaṇā daiva-netreṇa. We do, we act according to our whims, but that whims is judged by daiva-netreṇa, by a higher, superior authority, just like Yamarāja. Then we get another body. This is the process. Yaṁ yaṁ vāpi smaran lokam tyajaty ante kalevaram [Bg. 8.6]. Bhagavad-gītā also says. We should be very, very careful. We should be very much cautious to utilize this human body perfectly. That is Kṛṣṇa consciousness movement. We are simply teaching people how to utilize this human form of body properly, so that you can be saved from future danger. Saved from… But they are so fool, narādhamāḥ, duṣkṛtinaḥ, māyayāpahṛta-jñānā. They are thinking that "This Kṛṣṇa consciousness movement is a religious sentimental movement. They're dancing and chanting.'' No. It is the most scientific movement. Any scientist may come and talk with us, we shall convince. It is the most scientific movement, how to save the human society. Therefore it is called rāja-vidyā, the king of all knowledge. And rāja-guhyam.

We do not know how we are passing through the hands by the manipulation of nature.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Ahaṅkāra-vimūḍhātmā, by false, puffed-up position, "I am this.'' This is false, puffed-up position. This is not a permanent position. But we are falsely proud of our position, that "There is no authority. There is no God. Whatever I am doing, it is all right. Nobody can check me.'' This is madman's, crazy.

piśācī paile yena mati-cchanna haya

māyā-grasta jīvera se daśā upajāya

And when a person is ghostly haunted, as he talks all kinds of nonsense, similarly, one who has come under the grip of this material nature, māyā-grasta ye, he's talking all nonsense, all nonsense. All these politicking, all politics, sociology, everything, without reference to the salvation of soul, or self-realization, without knowing our spiritual position, they're all nonsense talks.

piśācī paile yena mati-cchanna haya

māyā-grasta jīvera se daśā upajāya

Therefore Caitanya Mahāprabhu says that ei rūpe brahmāṇḍa bhramite kono bhāgyavān jīva. Bhāgyavān jīva means those who are coming into our contact, they're bhāgyavān, they're getting the opportunity of Kṛṣṇa consciousness, guru kṛṣṇa kṛpāya pāya bhakti-latā-bīja [Cc. Madhya 19.151]. In this temple there is guru and there is Kṛṣṇa, and we call people to take the mercy of guru and Kṛṣṇa. This is Kṛṣṇa consciousness movement. If one is fortunate enough, he'll take this opportunity and make his life successful. This is Kṛṣṇa consciousness movement, rāja-vidyā. All these centers are being opened to give opportunity the people to take advantage of the mercy of guru and Kṛṣṇa. This is Caitanya Mahāprabhu cult, guru-kṛṣṇa kṛpa. Without guru you cannot have mercy of Kṛṣṇa. You cannot jump over Kṛṣṇa like monkey. That is not possible. Kṛṣṇa will not accept. If you think that "Without guru I shall jump over Kṛṣṇa, and He'll be merciful upon me,'' that monkey's business will not be accepted. Caitanya Mahāprabhu therefore says that gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsa-dāsānudāsaḥ. You have to become the servant of the servant of the servant of the servant of servant [Cc. Madhya 13.80]. Then Kṛṣṇa will be pleased. If you jump over Kṛṣṇa, "Kṛṣṇa, I have come to You…'' Kṛṣṇa is not so easy. Therefore guru-kṛṣṇa kṛpāya pāya. If you are sincere, if you're sincere, that Kṛṣṇa will be merciful, first of all. Then Kṛṣṇa will guide you. If you're sincere, Kṛṣṇa will direct you that "Approach such and such guru,'' and if guru is pleased, then you'll get Kṛṣṇa, that guru-kṛṣṇa kṛpāya, both, parallel line.

ei rūpe bhramāṇḍa bhramite kono bhāgyavān jīva

guru-kṛṣṇa kṛpāya pāya bhakti-latā-bīja

[Cc. Madhya 19.151]

Guru-kṛṣṇa-both wanted.

yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ

[ŚU 6.23]

This is Vedic injunction. If you want to be elevated to the, your real constitutional position, then you have to take these principles, guru-kṛṣṇa.

yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ

[ŚU 6.23]

Viśvanātha Cakravartī Ṭhākura says, yasya…, yasya prasādād bhagavat-prasādo **. Guru.

yasya prasādād bhagavat-prasādo

yasya aprasādān na gatiḥ kuto 'pi

dhyāyan stuvaṁs tasya (yaśas tri-sandhyaṁ)

vande guroḥ śrī-caraṇāravindam **

So this is rāja-vidyā rāja-guhyam. This is the secret, guru-kṛṣṇa kṛpāya [Cc. Madhya 19.151]. We should take advantage of this rāja-vidyā, devotional service, and take the mercy of guru and Kṛṣṇa and make our life successful. And it is very easy. It is very easy. Pratyakṣāvagamaṁ dharmyaṁ su-sukhaṁ kartum avyayam [Bg. 9.2]. Su-sukham, very easy and, I mean, very pleasing also, to execute devotional service. Very pleasing. Simply we are doing… What are we doing? We are dressing, śravanaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], simply chanting about Viṣṇu, Lord Kṛṣṇa. We are hearing about Kṛṣṇa, we are decorating Kṛṣṇa, we are feeding Kṛṣṇa, offering nice foodstuff, and the benefit is coming to us. When you see Kṛṣṇa so nicely dressed, how it become…, how pleased we become. Kṛṣṇa has got many dress, but if you dress and see Kṛṣṇa, you become pleased. You become pleased. Kṛṣṇa does not require your dress or coat. If you offer nicest food to Kṛṣṇa, it comes to you. Anyone can do. What we are doing in this temple, everyone can do at home. Where is the difficulty? No. They'll be engaged in sinful activities, these intoxication, meat-eating, gambling and this thing, that thing. They'll not accept. That is the difficulty. Otherwise, anyone who accepts this Kṛṣṇa consciousness movement, his life is successful. Very simple. Su-sukhaṁ kartum. To execute this Kṛṣṇa consciousness movement is very pleasing. And pratyakṣāvagamaṁ, and you'll understand directly how we are advancing. So where is the difficulty? The difficulty is dog obstinacy. They'll not do it. "Oh. Why shall I do it?'' This is the difficulty. Dog's obstinacy. Otherwise, no difficulty. Rāja-vidyā rāja-guhyaṁ pavitram paramam. Pavitram, very pious activities, pavitram. Anything done on account of Kṛṣṇa, that is pious. There is no contamination. Api cet sudurācāraḥ. Even in the public eye it may appear sometime that it is not pious, still it is pious. Man-nimitte kṛtaṁ pāpaṁ, if one does. But we should not do that.

But even, just like Kṛṣṇa, Kṛṣṇa-Arjuna. Arjuna was considering that killing the other party, his kinsmen, "This is pāpa. Why shall I do this pāpa?'' But he did it. But how he did it? For Kṛṣṇa. So that pāpa become puṇya. Is it not? From the Bhagavad-gītā you can understand. He was hesitating to fight with his kinsmen, with his brother, nephews, grandfather. He was concerning pāpa. He said that "I do not want this kingdom which is smeared with the blood of sinful activities.'' He said like that. Actually, killing is sinful, but when he did it for Kṛṣṇa's sake, Kṛṣṇa said that "You must fight,'' and when Arjuna agreed, "Yes, kariṣye vacanaṁ tava.'' After hearing Kṛṣṇa perfectly, he said, kariṣye vacanaṁ tava [Bg. 18.73], "My illusion is over.'' What is that illusion? Illusion means, whatever you do for Kṛṣṇa, that is not pāpa. Yat karoṣi, yat juhoṣi. But you must do according to the order of Kṛṣṇa, or according to the order of Kṛṣṇa's representative. You cannot manufacture your work. That you cannot do. Arjuna did not manufacture. Arjuna acted by the order of Kṛṣṇa. Similarly, if we do by the order of Kṛṣṇa and His representative, there is no question of sinful activities. There is no question of sinful… So this is rāja-guhyam. We cannot understand sometimes rāja-guhyam; therefore it is very confidential.

rāja-vidyā rāja-guhyaṁ

pavitram idam uttamam

pratyakṣāvagamaṁ dharmyaṁ

su-sukhaṁ kartum avyayam

[Bg. 9.2]

Dharma. This is real dharma. To execute the order of Kṛṣṇa, that is real dharma. We cannot manufacture dharma, I have several times explained. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Dharma means the order of Kṛṣṇa. That is dharma. Otherwise there is no dharma. All adharma. Otherwise how Kṛṣṇa says, sarva-dharmān parityajya [Bg. 18.66], "Give up all nonsense dharma. Simply surrender unto Me"? This is dharma. Therefore it is said, pratyakṣāvagamaṁ dharmyam. You are acting some religious activities, you do not know whether it is pious or impious. But when you act under the order of Kṛṣṇa and His representative, it is pratyakṣāvagamaṁ, directly to understand, that is dharma. This is dharma: pratyakṣāvagamaṁ and su-sukhaṁ kartum avyayam. The spiritual master says, that God says, Caitanya Mahāprabhu said,

hare nāma harer nāma harer nāmaiva kevalaṁ

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

This is direct order. We execute this direct order; therefore we know that "I am carrying out the direct order of Kṛṣṇa, of Caitanya Mahāprabhu.'' Then, pratyakṣāvagamaṁ: directly you can understand, "Yes. We are right.'' There is no difficulty.

So then Kṛṣṇa says,

aśraddadhānāḥ puruṣā

dharmasyāsya parantapa

aprāpya māṁ nivartante

mṛtyu-saṁsāra-vartmani

[Bg. 9.3]

This is very important. Mṛtyu-saṁsāra. What is this saṁsāra? Saṁsāra means that you take your birth once and live for some time, then you die, then you accept another body, then again live for some time, then you die, then you accept another body, and that body you do not know what kind of body you are going to accept. Tathā dehāntara-prāptiḥ [Bg. 2.13]. Kṛṣṇa says, dehāntara-prāptiḥ: another…, transfer to another body. But what kind of body, that is not mentioned there. That will depend on your work. You may get the body of a demigod, you may get the body of a dog, you may get the body of a tree, you may get the body of a snake-according to your karma. So here it is said, aśraddadhānāḥ puruṣā [Bg. 9.3]. Those who are not interested in this rāja-vidyā, devotional service, aśraddhadhānāḥ: no faith. Aśraddhadhānāḥ puruṣā dharmasya… This is dharma, real dharma. Devotional service is real dharma, because dharma means dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Bhagavān says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. Bhagavān says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. This is dharma. This is dharma. Otherwise you can manufacture so many other dharmas-that is not dharma; that is your concocted dharma. But real dharma this is: sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66], man-manā bhava mad-bhakto mad-yājī… This is most confidential dharma. So anyone who is not interested in this dharma, but he manufactures his own dharma, then what happens to him? Aśraddadhānāḥ puruṣā dharmasyāsya parantapa aprāpya mām: [Bg. 9.3] "He does not get Me.'' Does not get. This is the mission of human life-to go back to home, back to Godhead. That is the, tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. The real mission of life: how to go back to Kṛṣṇa, how to go back to Vaikuṇṭha-loka, the spiritual world. That is real mission. But that we do not know; therefore is most confidential. People do not know it that there is another world, the spiritual world, there is Vaikuṇṭha-loka. This, this material world is one-fourth creation. Atha vā bahunaitena kiṁ jñātena tavārjuna ekāṁśena viṣṭabhya aham kṛṣṇena. This material world is maintained as one-fourth of the creation. The three-fourths of the creation is the spiritual world. Paras tasmāt tu bhāva anyaḥ [Bg. 8.20]. There is another nature. So we do not know that. There is no education. We are simply interested with this one planet. There are so many material planet, but above that there is another, spiritual world, and there are innumerable spiritual planets also. They are called Vaikuṇṭha-loka, and the topmost Vaikuṇṭha-loka is Goloka Vṛndāvana, Kṛṣṇaloka. So we have no information.

So if we execute this devotional service, rāja-vidyā, then we can go back to home, be transferred to the spiritual world. They do not know. Aśraddadhānaḥ. Then, aprāpya mām: they do not know how to go back to home, back to Godhead. Aprāpya. Then what happens? Aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani [Bg. 9.3]. He remains here in this material world and goes on transforming, transmigrating from one body to another, one body to another. And we should know, we should be very responsible that what kind of body we are getting next. If you don't care… Big, big professors, big, big learned scholars, they say that after finishing the body… Our men in Delhi, New Delhi, they are making some life members amongst the parliamentary M.P.s. So one M.P. said that "We don't believe in this. The last perfection is to become zero, to become zero.'' Because they cannot think, those who are materialist, they cannot think that there is another, spiritual world. They, they cannot think. Therefore this zero theory, śūnyavāda, was propounded by Lord Buddha. Lord Buddha propounded śūnyavāda, because the people are so rascal, they could not understand. There was no necessity. There was no necessity. He simply said nirvāṇa: "Stop this nonsense material life.'' But after material life, what is there, that He did not reveal, because these fools and rascal will not understand. Therefore He did not say. Śūnyavāda: make it śūnya. Just like foolish person suffering from some disease, he wants to kill himself, sometimes commit suicide, because he does not know that after suicide, the policy, there is no stoppage; he will have to become a ghost because you have disobeyed. God has given you certain type of body. You have to stay in that body for certain period. That is obedience to God. If you untimely kill this body, then it is sinful. Just like you are put into prison house for a certain number of months or years. Before that period, if you flee away, then you are again punished. Is it not? Because you did not fulfill the terms of your prison life, then again you become criminal. Similarly, those who kills another body, or those who kill another body, or those who make suicide, they become again criminal. Again criminal. This is the law of nature, but they do not know. Therefore one who does not know the laws of nature, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. The prakṛtiḥ, the laws of nature, is going on under the direction of Kṛṣṇa. One who does not know, aśraddadhānaḥ, one who has no faith, puruṣā dharmasyāsya parantapa aprāpya mām: the result is he does not go back to home, back to Godhead. Then what is? Nivartante: he wanders, he travels within this material world, mṛtyu-saṁsāra-vartmani. Because you cannot avoid mṛtyu. Janma-mṛtyu-jarā-vyādhi [Bg. 13.9], this is the law of this material nature. Mṛtyu-saṁsāra-vartmani. But if you want to avoid this mṛtyu-saṁsāra-vartmani, then you must be Kṛṣṇa conscious, you must surrender to Kṛṣṇa.

daivī hi eṣā guṇamayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

[Bg. 7.14]

Ryaktvā dehaṁ punar janma naiti mām eti… These things are there. So you should (read) Bhagavad-gītā very carefully with attention, as it is, without malinterpretation, with rascal interpretation. Try to understand, make your life successful. This is our propaganda, Kṛṣṇa consciousness. Kṛṣṇa consciousness movement is not a manufactured movement. It is simply based on this Bhagavad-gītā-Kṛṣṇa. Bhagavad-gītā means Kṛṣṇa. Kṛṣṇa, everything Kṛṣṇa. That is Kṛṣṇa consciousness. We are simply placing Bhagavad-gītā as it is. And if we are fortunate enough to understand Bhagavad-gītā, our life is successful. The Bhagavad-gītā is there, the teaching is there, the example is there. Why should we not accept and make our life successful? That is the first law.

Then Kṛṣṇa says, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā [Bg. 9.4]. Avyakta-mūrtinā: the impersonalist. We understand Kṛṣṇa is person. And what is imperson? Imperson is the expansions of Kṛṣṇa's energy. Just like we can understand by this example, that the sun is person, localized. It is a globe. And within the sun there is sun-god. The sun-god is a person. His name is Vivasvān. That is also stated in the Bhagavad-gītā: imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. So Kṛṣṇa spoke this Bhagavad-gītā first to sun-god. So when asked, Kṛṣṇa spoke in this word to Arjuna. Arjuna is a person, and Kṛṣṇa is also person, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Similarly, Kṛṣṇa spoke to sun-god; he is also a person, but that person should go… I may say, sun-god, his bodily rays is the sunshine, and in the sunshine the whole material world exists. Similarly, there is real sunshine, which is called brahmajyoti, that is coming out of the body of Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. So this impersonal brahma, sarvaṁ khalv idaṁ brahma, that is Kṛṣṇa's personal rays. Therefore Kṛṣṇa says here, mayā tatam idaṁ sarvam. Sarvam. Idaṁ sarvam. Sarvaṁ khalv idaṁ brahma. Because it is Kṛṣṇa's bodily rays, therefore in that sense you can take anything as brahma, sarva khalv idam, because nothing is different from Kṛṣṇa. Idaṁ hi viśvaṁ bhagavān ivetaro. The whole creation is also bhagavān, but it is as appears as different. It appears as different. So this is explained here, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā-mat-sthāni sarva-bhūtāni [Bg. 9.4]. "Everything is resting on Me.'' Just like in the sunshine. On the sunshine all these material planets are resting. Similarly, everything, these universes are resting on Kṛṣṇa's bodily shine, brahmajyoti. Yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ. These māyāvādī philosophers say, "Because everything is Kṛṣṇa, then why shall I go to temple? Why shall I say 'Worship Kṛṣṇa'?'' But everything is Kṛṣṇa, why not this Kṛṣṇa? This is also Kṛṣṇa. But their poor brain cannot understand. They simply preach impersonalism. But here it is described, what is impersonalism. Impersonalism means expansion of Kṛṣṇa's energy. That is impersonal. That is also Kṛṣṇa, but indirect. Everything is there, mat-sthāni sarva…, but you cannot find out Kṛṣṇa there. So this material world is also expansion of Kṛṣṇa's energy. Bhūmir āpo 'nalo vayuḥ khaṁ mano buddhir eva ca bhinnā me prakṛtir aṣṭadhā [Bg. 7.4]. "They are also My energy, but they're separated.'' So although separated, because it is coming from Kṛṣṇa, it is also Kṛṣṇa. Because everything coming out of gold, that is also gold. So in higher sense, practically there is no… (end)

760420BG.MEL

Bhagavad-gītā 9.2

Melbourne, April 20, 1976

Prabhupāda: (devotees repeating)

rāja-vidyā rāja-guhyaṁ

pavitram idam uttamam

pratyakṣāvagamaṁ dharmyaṁ

susukhaṁ kartum avyayam

[Bg. 9.2]

So this knowledge, as we have begun yesterday, that idaṁ te,

idaṁ tu te guhyatamaṁ

pravakṣyāmy anasūyave

jñānaṁ vijñāna-sahitaṁ

yaj jñātvā mokṣyase 'śubhāt

Very important chapter, the most confidential knowledge, guhyatamam. And it is spoken by Kṛṣṇa, the Supreme Personality of Godhead. Even those who are liberated from this material contamination, they are called mukta-jīva, liberated soul. And there are nitya-mukta. Nitya-mukta and nitya-baddha. Nitya means eternally, and mukta means liberated. And again, nitya, eternally, baddha, conditioned. So just like there are many persons in the state who have never seen what is the prison life, and there are many persons in the state, the majority of one's life is passed in the prison. Similarly, there are two nature, material nature and the spiritual nature. What we are seeing, this nature, this universe, within the material nature… Similarly, there is another spiritual nature. That is stated in the Bhagavad-gītā, paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ [Bg. 8.20].

There is another nature. You cannot deny it. Where God's kingdom, creation, how far it is, and how widespread it is-by your imagination you cannot determine. The so-called advancement of scientific knowledge is useless in the estimation of the total creation. This creation, material creation, is one-fourth exhibition of the total creation. And the three-fourth exhibition of the total creation is the spiritual world. So there are also… Like here we have got so many planets and each planet is full of living entities, as this planet is full of living entities, similarly, in other planets, upper, middle, down, there are millions, millions of different types of living entities. It is a false statement that "Only on this planet there is living entities; in other planets there are no living entities." That is nonsensical. There are living entities exactly like this. Maybe the climate, the situation, little different. Just like your climate, India climate… Even on this planet there are different climatic situations, European, American, Australian, Asian. So that is God's varieties of creation.

So we have to take knowledge from the perfect person. So what is the difference between this material world and the spiritual world? In the material world we are conditioned, and in the spiritual world we are liberated. This is the difference. In material… What is conditioned life? Conditioned life means subjected to the rules and regulation of the material nature. That is conditioned life. Just like we have got this body. This is also a condition of the material nature. We have got different types of bodies, why? Because we are conditioned. According to our karma we have got different types of body, 8,400,000's of bodies. So liberated life means not to go under the condition of this material nature. That is liberated life. In the conditioned life there are four defects. Out of many other conditions, so far our knowledge is concerned, that is defective. Why? Because we commit mistakes. Every one of us, we commit mistake, we are illusioned, our senses are imperfect, and we have a tendency to cheat. This is four defects of conditioned life. But the liberated life they have no such conditions.

And another condition is you have to live under threefold miseries, that miserable conditions pertaining to the body and mind… Even if you are opulent externally, if you are sick, if your mind is not in proper condition, you suffer. That is called adhyātmika. And there are other miseries offered by other living entities. Just like some friend all of a sudden becomes your enemy and he tries to inflict some injuries upon you. You are full of anxieties. This is called adhibhautika. Even there is no enmity, there are so many living entities, just like bugs, mosquitos, other animals. They are always prepared to give us trouble. This is called adhibhautika. Adhyātmika, adhibhautika, and adhidaivika, which is beyond your… Every miserable condition is beyond your control, but especially adhidaivika, famine, pestilence, overflood, no rain, scarcity. This is called adhidaivika. So this is called conditioned life.

So if you have got perfect knowledge, that is described here that jñānaṁ vijñāna-sahitam, if you have got perfect knowledge, then the result will be yaj jñātvā. If you possess that perfect knowledge, then mokṣyase aśubhāt. These conditions we don't want. That is the real fact. We don't want any miserable condition due to my mind, due to my body, or due to other living entities or natural disturbances, birth, death, old age, disease. We don't want. These are inauspicities of life. But if you have got perfect knowledge, then Kṛṣṇa says that you become liberated from all these inauspicities. That is the subject matter of this chapter.

Therefore Kṛṣṇa says that this knowledge is rāja-vidyā. We have got different departments of knowledge, university and institutes. But nowhere this subject matter is discussed, or there is any department. There are… Suppose medical department. What is the medical department? To give us relief from diseased condition. But there is no department which discusses how to become free from all diseases. That is not found. There is no such department. There is department how to give you relief from disease, there is department how to manufacture very effective medicines, but there is no department where knowledge is given that no more disease. Is there any department? Therefore this knowledge which is given by Kṛṣṇa, it is called rāja-vidyā. Rāja-vidyā means the king of knowledge. If you learn this knowledge, then you become completely freed from the conditioned stage of this material world. Therefore it is called rāja. Rāja means king, and vidyā means knowledge.

Rāja-vidyā rāja-guhyam. And at the same time, it is the most confidential knowledge, guhyam, guhyatamam, very confidential. It is not disclosed to ordinary man. This knowledge is not meant for. Suppose we are discussing this knowledge, and when we say, "By understanding this knowledge there is no more birth, death, old age, and disease," ordinary person with less brain substance, they will laugh. They will say, "Ha, how it is possible?" Therefore it is very confidential. It is not open to everyone. It is meant for selected person. If I say that "I shall give you relief from birth, death, old age and disease," you'll not believe it. Therefore it is rāja-guhyam. Guhyam means very, very confidential.

Rāja-vidyā rāja-guhyaṁ pavitram. Pavitram means very pure. Because unless we are purified, we cannot be free from these four miserable conditions especially, namely birth, death, old age, and disease. Birth, death, old age is meant for this body, and the body is obtained by the spirit soul. The spirit soul is pure; there is no doubt about it because it is part and parcel of Kṛṣṇa or God. So God is pure. Just like gold is gold. And the fragments of gold is also gold, the same quality. But the fragments of gold sometimes becomes mixed up with dirty things. So we are in the same condition. Becoming fragments of God, we are sometimes put into this material world and we are materially contaminated. So this knowledge, rāja-vidyā, most confidential. If we can learn it, then we become pure, completely pure.

Pavitram idam uttamam. Uttamam. Ut mean udgata, transcendental, and tama means this material world, darkness. In the material world the nature is darkness. Just like at night it is darkness. This is the nature of this material world. But it is… There is illumination on account of the sun. So God has created the sun to give us light. Sometimes we have heard that on account of absence of the sunshine they commit suicide. In Switzerland, no, where?

Devotee: Scandinavia.

Prabhupāda: Scandinavia, they say. So the darkness is very, very disgusting. But this material world is dark. To give us little relief, Kṛṣṇa, God, has given us the sun. The day before yesterday, I think… Yesterday, in the morning, we saw, while coming on the path, how the sun was coming through the sea nicely. Within a second the whole light came. So this is God's arrangement. Don't think that this arrangement… Exactly in the time, six o'clock in the morning, immediately the sun comes out of the sea and gives you light. Because this material world is dark, so in order to give you relief… Otherwise you'll commit suicide. God is so kind, He is giving you light. So uttamam.

So if we can go back to home, back to Godhead, there is no darkness. It is all illuminating. It is stated in the śāstra that there is no need of sun, there is no need of moon, there is no… Na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ [Bg. 15.6]. In the spiritual world there is no need of sun; there is no need of moon; there is no need of electricity or fire. That is the description. Here in the Bhagavad-gītā you'll find. Na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ. We cannot imagine how without sun, without moon, without electricity, without fire, one can live. Yes, but there is a world like that. You do not require sunshine. You do not require. They are all illuminated. So that is uttamam. Udgata tama yasmāt, the Sanskrit word, "from which the darkness is completely eradicated." There is another Bengali verse,

kṛṣṇa-sūrya-sama; māyā haya andhakāra

yāhāṅ kṛṣṇa, tāhāṅ nāhi māyāra adhikāra

The meaning is that just like… "Kṛṣṇa is just like sun, and māyā, illusion, is just like darkness. So as the sun being present, there is no access of darkness, similarly, if you keep Kṛṣṇa always within your heart, there is no more darkness of this material world." Kṛṣṇa-sūrya-sama māyā andhakāra, yāhāṅ kṛṣṇa tāhāṅ [Cc. Madhya 22.31]. The example is given. If you keep yourself always, Kṛṣṇa within your heart…

Kṛṣṇa is within your heart. It is not that you have to create a Kṛṣṇa or God or you have to call. He is there. But due to darkness we cannot see Him. But by chanting this Hare Kṛṣṇa mantra, ceto-darpaṇa-mārjanam [Cc. Antya 20.12], by cleanings the core of our heart, you will be able to see Kṛṣṇa within yourself. Yena mām upayānti te. The instruction is how he can come back, go back to home, back to Godhead-mokṣyase aśubhāt-being free from all inauspicity. That stage can be attained. How? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam [Bg. 10.10]. If you engage yourself always in His service. Satata-yuktānām. Satata means always, always engaged in His service. Bhajatāṁ prīti-pūrvakam. And worshiping the Lord with prīti, love, prīti… Bhajatāṁ prīti-pūrvakam. So this is being instructed to the students who have entered this institute, how to worship the Deity. The Deity worship is there just to give chance to the devotee satatam, satata-yuktānām-always engaged in Kṛṣṇa's service. From early morning, half past three, four, up to night, ten, they are engaged. That is called satata-yuktānām. Only a few hours given to them for taking rest because, after all, we have got this material body. It requires little rest. Otherwise there is no question of resting. Twenty-four hours engaged in the service of Kṛṣṇa.

So that is possible as you become advanced. Just like the six Gosvāmīs. They attained that stage. They were not sleeping at night. Giving service. It is said, nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau lokānāṁ hita-kāriṇau. Nidrāhāra-vijitau. This is spiritual life. The more you conquer over the necessities of this body. Our necessities, the created necessities, they are necessities of the body. The body requires to eat. The body requires rest. The body requires sex. The body requires defense. But the soul does not require. So more you become advanced in spiritual consciousness, the material necessities become minimum. Nidrāhāra-vihārakādi-vijitau **. That is possible. That is not story. There are many instances, and the more you become advanced in Kṛṣṇa consciousness, spiritual life, these necessities of life, necessities of body… Because body is different from the spirit soul. The necessities of the body is material, and the necessities of the soul is spiritual. But unfortunately, although the spirit is there, we are so much absorbed in material consciousness, we do not understand what is spirit soul. We are simply busy in taking care of the body. So this is not very good condition. This is material condition. And it is very risky if we simply… Simply to take care of the body means creating different desires. "I shall be happy in this way. I shall be happy in this way." So nature's mercy is that as soon as you think that you will enjoy life like this, she will give you good opportunity. That means changing a body wherein you can enjoy the material facilities very easily.

I have several times given example. There are different types of bodies: animals, birds, beasts, demigods, human being, many varieties of life, 8,400,000, higher life, lower life. So those who are associating with the base qualities of material nature, they get lower life. That is natural. Just like you contaminate a kind of disease. It will become manifest in due course of time. So this is going on. But if we understand this knowledge as Kṛṣṇa is speaking, rāja-vidyā rāja-guhyaṁ pavitram idam uttamam, then pratyakṣāvagamaṁ dharmyam. Dharma. One meaning of dharma is the basic principle of our life or the occupational duty of our life, dharma. Occupational duty of our life, that is called dharma. Generally in the English dharma is translated by the word religion, a kind of faith. But actually dharma means the characteristic. That is real meaning of dharma, characteristic.

Just like you can understand. By the characteristic in the chemical laboratory they test different chemicals. So the heading is characteristic. "This chemical looking such and such color. The granules are like this. The taste is like this. The reaction is like this. If you put with this, it will react like this." So many. If certain chemical complies with all the characteristic, then it is declared pure. So suppose what is the characteristic of sugar? Everyone knows. It must be sweet. Sugar and salt, both of them externally seem the same, white. But you have to understand which is sugar and which is salt by tasting. So there are different test of characteristic. If sugar becomes salty, immediately, "Oh, it is not sugar. Throw it." And if salt become sweet, you throw it. Similarly, dharma means everything has got a special characteristic. That is called dharma.

So what is our dharma, living entities? We are living entities. We may be in different forms; it doesn't matter, 8,400,000's of forms. But what is the actual business? The actual business is that every one of us giving service to others. This is our dharma. That is enunciated by Caitanya Mahāprabhu. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. This is the characteristic of living entity. Living entity is meant for giving service to Kṛṣṇa. This is the characteristic. When this characteristic is not found or lacking, that means it is diseased condition or that is material condition. Just like this finger. What is the characteristic of finger? The finger characteristic, it is the part and parcel of my body. As soon as I say, "My dear servant finger, please capture this," immediately I capture, immediately. "Oh, my dear servant finger, come on the head and give me some itching." "Yes." So this is characteristic. If the finger… I order, "Please pick up this rasagullā." "Yes." "Give it here." "Yes." The finger cannot eat. Just try to understand. The finger, if he gets one rasagullā, nice, tasteful sweetmeat, the finger will never try to smash it and spoil it. (laughter) The fingers immediately will take. You'll find. It is psychology, even for a child. The child captures with the finger some nice sweetmeats and immediately puts in… Why? The child could smash it and taste this rasagullā. That is not possible. Study nature. You take the very nice sweet, but you cannot. The fingers cannot spoil it. The process is that by nature the child knows that "If I put into the mouth, it goes to the stomach, and if it is digested, these fingers will be healthy, the eyes will be healthy, the leg will be healthy, hands will be healthy, every-all parts of the body will be healthy." This is natural.

Just like another example is given. Yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ [SB 4.31.14]. Just like tree. If you… Tree, plant, anything. You pour water in the root; it goes, transferred to the branches, to the twigs, to the leaves, to the flower and everyone, if you put water. Yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ, prāṇopahārāc ca yathendriyāṇām. And by giving food to the stomach, then all the different parts of the body, limbs and senses, they become healthy. Similarly, sarvārhaṇam acyutejyā. If you worship Kṛṣṇa, Acyuta, then the whole world will be satisfied because He is the root. It is said in the Bhagavad-gītā,

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

One who understands… This is rāja-vidyā. He must know how to work. We are manufacturing so many ways of happy life, this ism, that ism, that plan, that plan. So many plans. We are seeing suggestion, so many suggestions, in the television. "This is the problem. This is the suggestion. This is problem." Full of new, new problem, new, new suggestion. But because we are lacking this rāja-vidyā, the king of knowledge, we are perplexed. But if you know that Kṛṣṇa is the root cause of everything and if we serve Kṛṣṇa, then every problem will be solved immediately. This is called rāja-vidyā. Rāja-vidyā rāja-guhyam. And pratyakṣāvagamaṁ dharmyam. Just like I have given the example that the different parts of the body, they are suffering from different diseases. But if you make good treatment, if you take the proper medicine and put it in the stomach, then immediately you will understand, "Yes, I am getting relief."

Or suppose you are hungry. You are… On account of your hunger you are feeling headache, you cannot see through your eyes properly, you cannot hear, you cannot work-so many things, problems, will arise. But as soon as you put some food stuff, nourishing foodstuff, immediately you'll feel strength and you'll happy, be happy. That is called pratyakṣa. Pratyakṣa means directly. Avagamaṁ dharmyam. If you are hungry and if you are given very nice, nutritious, palatable food, you haven't got to take any certificate from others. You'll understand yourself, "Yes, I am now feeling strength. I am now feeling energy." This is called pratyakṣāvagamaṁ dharmyam. Similarly, if you take to Kṛṣṇa consciousness-that is the process-then you'll feel automatically how you are satisfied. Pratyakṣāvagamaṁ dharmyam.

These boys, these American, European, they are all Western country, belong to the Western country. Why they are sticking to this Kṛṣṇa consciousness? Because they are feeling directly happiness. There is no doubt about it. Ask any one of them. This is pratyakṣāvagamaṁ dharmyam. And susukham. To execute this dharma, this transaction, it is very, very happy. Don't you see? What is their business? They are not going to the factories to work twelve hours. They are simply chanting and dancing. This is their business. And when they are hungry, they are taking very nutritious prasādam. This is called susukham. Very happy. They haven't got to work in the factory, in the mine, in the sea for extracting oil or coal. They haven't got. We have no such business. We are simply engaged in chanting, dancing, and eating Kṛṣṇa prasādam. Susukham. Pratyakṣāvagamam. Practically you can perceive. And how happy it is, you can perceive. Kartum avyayam. To execute this business of Kṛṣṇa consciousness is so easy and happy and whatever you do, a little, it is your permanent asset. It will never be spoiled.

You'll find in the Bhagavad-gītā that śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate [Bg. 6.41]. This is called bhakti-yoga. Suppose somebody is enjoying, but māyā is very strong. If he falls down… He could not execute the Kṛṣṇa consciousness program completely in this life. Mostly if you simply stick, there is no difficulty. But if voluntarily we give up, that is another thing. What is the wrong there? Chant, dance, and take prasādam. You haven't got to work. You haven't got to go to the field work or to the factory. Still, if you don't accept it-you fall down-so that is your choice. But even if you fall down, because for a few days you joined Kṛṣṇa consciousness movement, your the resultant actions for so much time is permanent asset. Permanent asset. What is that permanent asset? That is stated in the Bhagavad-gītā, that śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate. Those who have fallen from this Kṛṣṇa consciousness, their next life is guaranteed a human life.

Because others, there is no guarantee. Tathā dehāntara-prāptiḥ [Bg. 2.13]. According to one's karma he can get the body of a dog, cat, hog or demigod. There is no guarantee that… Kṛṣṇa says, tathā dehāntara-prāptiḥ. Antara means another. He does not say that "This body he'll get." But if one is Kṛṣṇa's devotee, then there is guarantee. What is that guarantee? Śucīnāṁ śrīmatāṁ gehe [Bg. 6.41]. He'll take birth in a very rich family or in a very nice brāhmaṇa and Vaiṣṇava's family. If he gets a Vaiṣṇava's, birth in a Vaiṣṇava's family… Just like we have got so many children among our gṛhastha devotees. How fine they are. They're getting Kṛṣṇa consciousness from the beginning of their life. That means in the past they advanced in Kṛṣṇa consciousness. Somehow or other they failed to complete. Now they have got again chance, again in the temple, dancing and chanting from the very beginning of life.

So this is the opportunity. So this knowledge, rāja-vidyā rāja-guhyaṁ pratyakṣāvagamaṁ dharmyam, susukhaṁ kartum avyayam [Bg. 9.2]. Avyayam means in ordinary fruitive activities whatever you do… Suppose by karma, by material activities, fruitive activities, you become very rich man or very learned man, very good office. But everything will be finished with your death. As soon as the body is finished, all your asset finished. But if you become a devotee, your body may be finished but the soul is eternal. The soul will carry your assets of Kṛṣṇa consciousness, and nature will give you another chance of taking birth in a very rich family or in a Vaiṣṇava family. To get birth in a Vaiṣṇava family is greater asset than to take birth in rich family. Rich family means there is no economic problem. But on account of richness one may fall down, but if one takes birth in a Vaiṣṇava family there is no more fall down. He makes progress further and further. In this way he is allowed again go back to home, back to Godhead. Thank you very much. (end)

661123BG.NY

Bhagavad-gītā 9.2-5

New York, November 23, 1966

Prabhupāda:

aprārabdha-phalaṁ pāpaṁ

kūtaṁ bījaṁ phalonmukham

krameṇaiva pralīyante

viṣṇu-bhakti-ratātmanā

"One who is engaged in Kṛṣṇa consciousness, then all his reactions of past sinful activities-gradually they become vanquished." There are different stages. Just like I have infected some [break] say, for cholera today. Immediately cholera does not take place. After two or three days the cholera appears. It takes some time. Just like if you sow a seed of a tree, immediately it does not become a tree and gives its fruits, delivers its fruit. It takes some time. Therefore, imperceptibly, or knowingly or unknowingly, we are doing so many sinful activities. So they are in the seedling stage, then growing stage. Then, when we suffer, that is called prārabdha. Prārabdha means, "Now receive the result." So in this way we are creating, we are sowing, some seeds. That will take its reaction, either in this body or another body. It takes time to fructify. So… But if we act in Kṛṣṇa consciousness, then it is just like fried seed. Fried seed, if you sow in a land, it will not fructify, fried seed. So this fried seed…

Our activities can be made a fried seed by the fire of Kṛṣṇa consciousness. So there will be no reaction. Pratyakṣāvagamaṁ dharmyaṁ susukhaṁ kartum avyayam [Bg. 9.2]. Susukham, very pleasant. Śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. This devotional service is not very unpleasant. It is very pleasant. You very melodiously sing with instruments, and somebody will participate in hearing, śravaṇaṁ kīrtanaṁ viṣṇoḥ. Of course, it must be in relationship with the Supreme Lord. Not ordinary music. We take the advantage of musical science. But we don't sing any ordinary song. We glorify the Supreme Lord. But we enjoy. Therefore it is happy. Then again, śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam. Now, what you are hearing from Bhagavad-gītā, if you remember it at home, that "Swamiji was spoke, speaking like this, and how does it apply in my life?"… We should remember this. We should not forget just after leaving this place. And if there is any question, any doubt, we should place before this assembly. I am inquiring. I am inviting you for any question because we are trying to understand a very nice and great science.

So it should be understood with all critical study. We don't request you to take it or accept it blindly. So śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam. And pāda-sevanam. Pāda-sevanam means to rise early in the morning, open the door of temple and wipe it out, all the dust, and give some light. The pāda-sevanam. Arcanaṁ vandanam. Then there is foodstuff offered. It is cooked for Kṛṣṇa, and decorate with flower. So many things there are, arcana-vidhi. The Deity will look very nice, and you'll be pleased to see it. We, we want to see very beautiful things. When you see the beautiful Deity, the forms of Lord Kṛṣṇa, you'll forget to see anymore any other beauty. You see? These are the process, very nice, susukham. There is no trouble. Decorate with flower, with dress, with ornaments and see and hear and eat very… You offer very nice foodstuff to Kṛṣṇa and then partake it. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanam [SB 7.5.23]. Vandanam means prayer. Of course, if you do not like, if you think, "This is Hindu system. We won't accept. We are Christian," all right, you go to church, sing there. You have got also songs of Bible. You can sing very nicely.

So smaraṇaṁ vandanam. So there is no difference between this process and that process. Simply we are teaching that "Become God conscious." God is neither Hindu nor Muslim nor Christian. He's God. And we are also not Hindu or Muslim or Christian. This is our bodily designation. We are all pure, part and parcel of the Supreme. As God is pure, so we are also pure. So we have fallen in this turmoil of this material ocean, and there is tossing of the waves. So we are suffering. We don't identify with the tossing of the waves because I have nothing to do with this tossing. I simply pray, "Kṛṣṇa, please pick me up from these tossing waves. Some way or other, I am fallen here."

ayi nanda-tanuja kiṅkaraṁ

patitaṁ māṁ viṣame bhavāmbudhau

kṛpayā tava pāda-paṅkaja-

sthita-dhūlī-sadṛśaṁ vicintaya

[Cc. Antya 20.32, Śikṣāṣṭaka 5]

"O my dear Kṛṣṇa, somehow or other, I forgot You, and I am fallen in this…" As soon as I forget Kṛṣṇa this māyā or illusion, ocean of illusion is there. It at once captures me. That is my position. So anyway, Kṛṣṇa has prescribed this devotional service, very nice. You can very happily perform. Susukhaṁ kartum avyayam [Bg. 9.2]. Śravaṇādike apaśyamāne tasmin sa tad-viṣaye puruṣottamaḥ, aham ādir bhavāmi.

It is said that Kṛṣṇa appears… When we chant this Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa (Hare Hare), Hare Rāma Hare Rāma Rāma Rāma Hare Hare, this sound is nondifferent from Kṛṣṇa. Therefore, when you vibrate this sound, this means this sound, Kṛṣṇa, and the original Kṛṣṇa, the same, identical. So you are not only dancing, but Kṛṣṇa is also dancing with you. If you say that "Why don't you… Why do I not see Him?" Yes. Seeing is not… Why do you stress on seeing? Why not hearing? Seeing, hearing, tasting, touching-these our instruments for experience. That's all. Knowledge. Why you are so much, I mean to say, I mean to say, important about seeing? A devotee does not wish to see Kṛṣṇa. He simply… He's satisfied simply by hearing of Kṛṣṇa. As seeing is also experience, so hearing also experience. That I have explained many times. Seeing and hearing. Hearing also… Something you cannot see, you can hear only. Just like the, when the air, wind passes very violently, you cannot see, but you can hear. But you get the experience. So seeing is not only experience, but hearing is also experience. When you hear the sound of the wind, "Ohnnhnn Shaah Shaah," you say, "Oh, today wind is very violently blowing." You can feel, but you don't see the air. So don't stress on seeing only. There are so many senses. You hear. We can perceive the presence of God, or Kṛṣṇa, by hearing. By hearing. And He's there, present. He's there, present. He says, Kṛṣṇa says, that

nāhaṁ tiṣṭhāmi vaikuṇṭhe

yogināṁ vā hṛdaye ca

yatra gāyanti mad-bhaktā

tatra tiṣṭhāmi nārada

He says that "I, I am not actually in My abode, Kṛṣṇaloka; neither I am in the heart of the yogis who are meditating. But I am present in there where My pure devotees are singing, singing." Yes, Kṛṣṇa says that.

So you can feel the presence of Kṛṣṇa as we make progress in this line. Sutradi-vyapa-matram tulasī-patra ambuki-matra upakara ca. And it is very easy also. Arcanam. Arcanam. Now, Kṛṣṇa says in the Bhagavad-gītā that you have to offer something out of your love. Love means you must give something. You are taking something from Kṛṣṇa. Why not give something? Is it love, simply going on taking, taking, taking, and no offering? We are taking from Kṛṣṇa so much light. We are taking from Kṛṣṇa so much air, so much water. So many things Kṛṣṇa is supplying for our subsistence, fruits, grains. Without supplied by Kṛṣṇa, you cannot have. You cannot manufacture all these things. So you must admit that God is supplying us so many things. And why not offer something? Is it love? Therefore offering is required. Love means you take and you give also. Suppose if you love somebody… You simply take from him, but you don't give. Oh, do you think it is very good? No. It is not good. That is not love. That is exploitation. If I go on simply taking from you, and if I don't offer you anything, that is simply exploitation. So love means you must take, you must give. Dadāti pratigṛhṇāti bhuṅkte, bhuṅkte bhojayate. You must eat, and you must give to eat. Simply don't go on eating kṛṣṇa-prasāda, but give something to Kṛṣṇa for eating. So that…

It is a system in India that if somebody's invited to take prasādam, he takes something, some fruits, some sweetmeats, something, and offers to the Deity. Of course, that is distributed amongst the prasādam, but it is the system. When a, when a man goes to see a saintly person, or goes to a temple, he takes some fruit, as far as he, as he can acquire. So giving and taking, eating and feeding. Dadāti pratigṛhṇāti bhuṅkte bhojayate, guhyam ākhyāti pṛcchati ca. Guhyam ākhyāti pṛcchati. You have to hear Bhagavad-gītā and, if you have got any distress, you have got any confidential thing, you have to submit to Kṛṣṇa, "Kṛṣṇa, I am in suffering this way. I am fallen in this tossing ocean of material illusion. Kindly save me. I can understand now that I have no identification with this material world. I am simply put here." Just like if I am put into the Atlantic Ocean, I have no identification with the ocean, but I am subjected to the tossing waves of the ocean, similarly, we are spiritual spark, fragmental part of Kṛṣṇa. Some way or other, we put into this material ocean, and there is tossing. So I am being tossed. Don't identify. Don't try to solve the tossing. That is not possible. If you want to make solution of the tossing waves of the Atlantic Ocean when you are fallen there, it is useless foolishness. That is not possible. Don't be foolish in that way. That will go on. That is Atlantic Ocean's nature. You cannot stop it. You have to get out of it.

The foolish people, they are trying to adjust this world and be happy. That is not… That is a first-class foolishness. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. They'll never be able to make a solution of this material world. [break] …do not accept this principle of Kṛṣṇa consciousness the result is that they do not go back to Godhead, but remain in this material world for continuous struggle for existence. Dharmasya iti, imaṁ bhakti-lakṣaṇaṁ dharmam. This… This Kṛṣṇa consciousness is also a principle of religion. Religion… Religion means which has connection with God. Without any connection with God, oh, that is not accepted as religion. Religion, generally understood-searching after God, understanding about God, relationship with God. This is religion. Atheism is not religion. Atheism not religion. Religion means…

So this is, Kṛṣṇa consciousness… Because persons who are acting for transcendental loving service of the Supreme Lord, they are called Kṛṣṇa conscious, so it has connection with God. Therefore it is religion, dharma. And how a religion is accepted? Religion accepted from authorized source. Just like Vedic religion, Bible religion. Because they have got source from authority. Śruti-pramāṇa. Śruti-pramāṇa religion. You cannot manufacture religion. It must be according to the Vedic rules or authorized scriptures. In the Śrīmad-Bhāgavatam it is said, dharmaṁ tu sākṣād bhagavat-praṇītam: [SB 6.3.19] "Dharma, religion, means it is the law of God." Just like state laws. You cannot manufacture any law. If you make some by-laws… Just like for your society you make some by-laws. That is to be sanctioned by this society registration under religious regulation, as we have registered. But you cannot make any law without any sanction. Similarly, dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. If you want to create some principle of religion, then it must be sanctioned by the Vedic authority.

So this Bhagavad-gītā is also religion. It is accepted by authorities, great authorities just like Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, and Lord Caitanya, all authorities of India, Śaṅkarācārya. Those who are accepted as the religious heads of Indian culture, all of them accepted this Bhagavad-gītā as principle of religion and Kṛṣṇa, the Supreme Personality of Godhead. So there is no doubt about it. And so far outsiders, they also take it, this book, as book of authority, book of knowledge, and they have studied very serious study of this book. They write commentaries, great scholars, great philosophers. So it is also a dharma. But, but there are persons, in spite of its acceptance by the ācāryas and scholars, they have no faith. They do not think that it is a book of authority or book of knowledge. Aśraddadhānāḥ. They have no faith. They think that it is simply aggravating or exaggeration or a person who is known as Kṛṣṇa and His principle. So therefore they have no faith. Dhīra vrsatvena tam bhinna mataḥ śruti-mātra eva. Śruti-mātra means it is simply praising some principle. That's all. In this way it is not accepted by everyone.

Kṛṣṇa points out them: aśraddadhānāḥ puruṣā dharma, dharmasya asya [Bg. 9.3]. This principle of religion, those who do not accept it as authority, so the result is that they can never have any connection directly with Kṛṣṇa, and, as the, as such, aprāpya mām, because they do not have any access to Kṛṣṇa, therefore nivartante, they remain… Nivartante means remain. Where does, do they remain? Mṛtyu-saṁsāra, mṛtyu-saṁsāra-vartmani, this life: birth, death, birth, death, birth, death. Vartmani means this life: birth, death, birth, death. Go on like that. And that birth, death, does not mean that next birth you'll have similar facilities or similar life, human being. No. Birth-death means you have risk also. You can get your next birth not exactly a human being. You… Not exactly in America or not exactly in India. Oh, you may be transferred to any other country or any other planet or any other species of life. There is no certainty. That will depend according to your work. So this is the… This is called the path of birth and death. Mṛtyu-saṁsāra-vartmani. Have your birth, remain for some time, enjoy or suffer. Then again give up this body and enter into the womb of another mother, human being or animal. Then prepare your another body. Then come out. Then begin your work. This is called mṛtyu-saṁsāra-vartmani.

If anyone wants to avoid this path of birth and death, this risk, then they must take to this Kṛṣṇa consciousness. It is not my version. The Lord says Himself. If you want to study Bhagavad-gītā seriously, then here is a point. Here is a point. If you read Bhagavad-gītā as a matter of relaxation, that is different thing. But if you want to take benefit out of Bhagavad-gītā, this instruction is very much important.

aśraddadhānāḥ puruṣā

dharmasyāsya parantapa

aprāpya māṁ nivartante

mṛtyu-saṁsāra-vartmani

[Bg. 9.3]

Mṛtyu-saṁsāra means this path of regularly, as we are passing on…

ahany ahani lokāni

gacchanti yama-mandiram

śeṣaḥ sthitam icchanti

kim āścaryam ataḥ param

Yudhiṣṭhira Mahārāja, he was asked, "What is the most wonderful thing in the world?" He replied… He was very learned king. "Yes. The most learned thing, most wonderful thing in the world…" You, you have heard seven wonderful things in the world. So Yudhiṣṭhira Mahārāja said: ahany ahani lokāni gacchanti yama-mandiram. Yama-mandira means "the temple of death." Every minute, every second, we are experiencing that living entities are going to the temple of death, either man, animal, ant, so many. This world is called therefore mṛtyu-loka, "the planet for death." "The planet for death." So Yudhiṣṭhira Mahārāja said, ahany ahani lokāni gacchanti yama-mandiram. Ahani, ahany ahani means daily, every day, every moment. At least every day we see so many death list. If you go to the crematorium ground, you can see. So ahany ahani lokāni gacchanti yama-mandiram, śeṣaḥ sthitam icchanti. But those who are still alive, they think, "Oh, death will not take place. I'll live. I'll live." He does not think that he… You are also subjected to this principle of dying. But he does not take it seriously. This is called illusion, māyā. He thinks, oh, that "I shall live forever. Therefore let me do whatever I like. There is no question of responsibility." Oh, this is very risky life, very risky life. And this is the most covering part of illusion. One should be very serious that death is waiting. "As sure as death." If there is any surety in this world, that is death. Nobody can avoid it. And when there is death, oh, there is no more intelligence, no more your puffed-up philosophy. You are under the grip of nature.

Prakṛti, prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sar… [Bg. 3.27]. At that time you are not this stout and strong body, that you don't care for anything. Then you are that smallest, fragmental portion. So you are just under the material atmosphere, so under the mercy of the material nature. And that material nature will give you some kind of body for which you are fit. Then again begin your work. This is the position. So if we want to take that risk, then go on. Kṛṣṇa says. But if you don't, want to avoid this risk, then take Kṛṣṇa consciousness. There is no alternative.

aśraddadhānāḥ puruṣā

dharmasyāsya parantapa

aprāpya māṁ nivartante

mṛtyu-saṁsāra-vartmani

[Bg. 9.3]

This is mṛtyu-saṁsāra-vartmani. Then He says what is this material world. Māyā… You should note it that this Ninth Chapter of the Bhagavad-gītā is specially meant for the devotees, especially meant for the devotees, those who have accepted Kṛṣṇa as the Supreme Personality of Godhead. Otherwise, it will appear something else. It is confidential. Because in the beginning it has been said that rāja-vidyā rāja-guhyam. It is very confidential, the most confidential part of knowledge of the Bhagavad-gītā. Unless one accepts Kṛṣṇa as the Supreme Personality of Godhead, it will be difficult. They will think, "Oh, why? If Kṛṣṇa, if I do not accept Kṛṣṇa, then why there will be so much risk? Oh, this is all exaggeration." But actually, it is not. Therefore this rāja-guhyam, the most confidential part of this knowledge, means that one who has accepted Kṛṣṇa as the Supreme and has become a devotee, has engaged himself in His service, actually, seriously, for them, rāja-guhyam, most confidential.

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

[Bg. 9.4]

Now, Kṛṣṇa says that "This word, what you see, this is also My energy." Mayā. Mayā means "by Me." Just like if I say, "This work has been done by me," so that does not mean that there is no existence of me, and because I have done this work, so I am finished. Here it is called "by Me," mayā. Mayā means "by Me." Anything you do, it is done by you. Anything done by me, it is done by me. But that, when I finish the work… Suppose I start a business, very nice business, very profitable business, big factory. And if I say that "This factory is started and is conducted by me," does it mean that I am lost? Does it mean I am lost? No. I am there. But it is done by my energy. This big factory… Just like the Ford factory I have seen in your country, a very big factory. There are so many big factories. If the proprietor says, "It is done by me," that "done by me," that person is exist, although the factory is also exist. It does not meant that because he has finished, because he has started that factory, big factory, he's finished, his existence is not there. Similarly, if we say… Kṛṣṇa says that "This, whatever this world, you see, it is done by Me." Does it mean that He becomes no more? This is very simple thing. Why God should be imperson? Just take the same example. If some very good businessman says, "It is done by me," it is to be understood that by his brain, by his energy, by his capital, by his intelligence, he has done all these things. But he remains. It is very simple truth.

Similarly, it is said here, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā. This, this world, this material world, if you want to see God, God is everywhere because it is His energy. It is His energy. Just like in the Ford factory, the workers, they see in every corner Mr. Ford, in every corner of the factory, similarly, those who are conversant with this science that what is this material world, they can see in every atom the Supreme Lord, Kṛṣṇa. It is simply question of knowledge, that who has made it. If I am confident that Kṛṣṇa has made it, then I can feel Kṛṣṇa's presence everywhere. Therefore everything resting, rests in Kṛṣṇa, everything rests in Kṛṣṇa. Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā, mat-sthāni sarva-bhūtāni: [Bg. 9.4] "Everything is resting on Me." And na cāhaṁ teṣv avasthitaḥ: "But I am not there. I am not there." If you think that if Kṛṣṇa, this table is resting in Kṛṣṇa, therefore Kṛṣṇa must be here, but Kṛṣṇa says that "I am not there. I am not there." The same thing. Because Kṛṣṇa and Kṛṣṇa's energy is nondifferent, still, energy is not Kṛṣṇa. Just like the sun and the sunshine. There is no difference, but the sunshine is not the sun. If sunshine is present in your room through the holes of your windows, do you think that sun is also within your room? No. If sun becomes within room, then you'll not exist. The heat is so exorbitant that it, you cannot exist. Therefore it is sufficient that his rays, the sun's ray, is there. Similarly, whatever we see…

Parasya brahmaṇaḥ śaktiḥ. It is very nicely explained in Viṣṇu Purāṇa. Parasya brahmaṇaḥ śaktiḥ. Parasya means the Supreme; brahmaṇaḥ means the Absolute Truth. It is His energy. It is His energy. Just like the sun is shining all over the universe from one place, similarly, Kṛṣṇa, although He is just like a person like you and me, but His energy is acting everything. This is explained in Bhagavad-gītā. Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā [Bg. 9.4]. This is avyakta-mūrti. In the energy you cannot find Kṛṣṇa in His person. Just like in the sunshine you cannot find the sun-god. But the sun-god is there in the sun planet, sun disc, within that. You cannot say, "No" because you have no experience of the sun disc. But we can understand from books of authority like Vedas, there is sun-god. There is sun… That Kṛṣṇa said. We have read in the Fourth Chapter,

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

[Bg. 4.1]

"I… First of all I said this Bhagavad-gītā to sun-god, Vivasvān." Vivasvān means the sun. The present sun-god is called Vivasvān. His name is Vivasvān. Just like there are many kings, just there are many sun-gods also. They also change because there is death. There is death. They may be living for so many hundreds and millions of years, but they will die. So present sun-god, who is existing there, his name is also there in the Bhagavad-gītā, Vivasvān. So if you believe Bhagavad-gītā, then you have to believe that there is a sun-god whose name is Vivasvān. If you don't believe, then why you take so much trouble to read Bhagavad-gītā? If you have no faith in it, then what is the use of reading it? And if you have faith in it, then you have to believe. There is sun-god. In every planet there is a predominating feature predominant.

So similarly, over and above all of them, īśvaraḥ paramaḥ kṛṣṇaḥ… [Bs. 5.1]. The Brahma-saṁhitā says that everywhere you'll find the īśvara… Īśvara means controller. In your New York City the Mr. Lindsay is the controller. And in New York State, Mr. Rockefeller, he is controller. In your United States, Mr. Johnson is the controller. Finish. Then you go to another state, and similarly, in every planet, every place, there is a controller. So sun-god is the controller of the sun planet. You cannot imagine that there is no controller; it is vacant place. No. If in a New York City there is no vacant place-every place is valuable; it is occupied-how can you see, think of, that God's kingdom. So many planets, so many big…, are vacant. No. Nothing vacant. Sarva-ga. Everywhere there are living entities, but there are different kinds of entities, not exactly like you.

So all this manifestation that we see, this is all energy. That is in the Seventh Chapter. We have already discussed that the two kinds of energies of Kṛṣṇa. One is spiritual energy, and one is material energy. Jīva, the living entities, they are also spiritual energies, but because they are sometimes entrapped by this material energy-they have got the potency, or they are prone to be attracted by the material energy-therefore they are called marginal energy. Otherwise, there are two energies only: spiritual energy and material energy. This material world is material energy, and we, the sparks of Kṛṣṇa, we are spiritual energy. So this energy… Just like the fire. Just like the lamp. It is localized in one place, but its light and heat is diffused. Similarly, parasya brahmaṇaḥ śaktiḥ sarvam akhilaṁ jagat. Akhilaṁ jagat. Akhilam means the whole universe, whole manifestation. They are all simply manifestation of the Supreme Lord. The Lord says that. One who believes Kṛṣṇa as the Supreme Lord, then he'll believe. He says, mat-sthāni sarva-bhūtāni [Bg. 9.4]. Just like in the sunshine many planets, they are resting. It is a scientific fact. The all the planets, they are rotating due to the sun heat. Here there is a machine… What is called? We have seen. As soon as there is heat, within the ball begins to rotate. So everything resting. The weightlessness is due to the sunshine, due to the sunshine. Similarly, everything-the sun, the universe-everything is resting on Kṛṣṇa-shine. Kṛṣṇa-shine. That is the answer how these, so many worlds are floating in the air, that because they are under the Kṛṣṇa's energy. They are floating in the Kṛṣṇa's energy.

So mat-sthāni sarva-bhūtāni: "Everything is resting on Me, but don't think that I am finished because you cannot see there. I am here." Na cāhaṁ teṣu avasthitaḥ. It is not necessarily that we have to see everywhere. Ataḥ sa bhakti udi, uditam adbhūtam aiśvaryam ahaḥ.(?) Now, this transcendental nature of God, all-potential nature of God, to a devotee it will give pleasure, and to a nondevotee it will be seeming like, oh, so many bluff is being spoken by Kṛṣṇa. As soon as I become a nondevotee, I'll think all these statement as bluff given by Kṛṣṇa. And as soon as I am a devotee, oh, I'll think, "Oh, my Lord is so powerful." He becomes full with love and adoration. That is the difference. One who believes, he becomes, oh, puffed-up with pleasure, "Oh, my Lord is so powerful." And those who do not believe will say, "Oh, it is simply bluffing. Kṛṣṇa is a person, driving the chariot of Arjuna, and He says…" They are imitating. They are imitating… There are so many yogis who say, "Oh, the sun, moon and everything is floating within me," imitating. They think that "If Kṛṣṇa, if Kṛṣṇa can say like that, I am that, I am also Kṛṣṇa. I am also God. So I can also say like that." But Kṛṣṇa can show the universal form. Will you please show me the univer…? "No, that I cannot." Oh, Kṛṣṇa lifted the hill in seven years old. Can you lift a one mound, or hundred pounds with your finger? "Oh, that I cannot do." That is the difference between the imitation God and real God. "Because Kṛṣṇa is saying, therefore I shall imitate and say." And because Kṛṣṇa performed rāsa-līlā… "Oh, Kṛṣṇa married sixteen thousand wives." "Oh, can you marry one and keep her very nicely in a palace?" "Oh, that I cannot do." Then how can you be Kṛṣṇa? Kṛṣṇa said so many things, wonderful, and He acted also wonderful. If you believe one thing and do not believe another thing, then it is called ardha-kukkuṭī-nyāya [Cc. Ādi-līlā 5.176]. Ardha-kukkuṭī-nyāya. I cannot believe half. If you believe, you believe full.

So for a devotee these informations of Kṛṣṇa, oh, become so… "My Kṛṣṇa is so God. Oh, my God is so powerful." And, I think, sometimes I recited one story. This is for very instructive, that Nārada Muni, he used to visit Nārāyaṇa every day. So when he was passing on the road, so one very learned brāhmaṇa and taking thrice bath and everything very nicely, he asked Nārada Muni, "Oh, you are going to Lord. Will you inquire when I shall get my salvation?" "All right. I shall ask." And then another cobbler, he was under the tree, sewing the shoes, old shoes. He also saw Nārada Muni. He also inquired, "Will you kindly inquire from God when my salvation is…?" Now, when he inquired Kṛṣṇa, Nārāyaṇa… Nārada Muni goes generally to Nārāyaṇa, in another planet. So "Yes, two, one brāhmaṇa and one cobbler, they inquired like this. So may I know what is their destination?" So Nārāyaṇa said, "Well, yes, the cobbler, this after giving up this body, he's coming here at Vaikuṇṭha." "And what about that brāhmaṇa?" "Oh, he has to remain there still so many births, or I do not know when he's coming." So Nārada Muni was astonished, that "I saw that he's very nice brāhmaṇa, and he's a cobbler. Why is that?" So he inquired that "I could not, cannot understand the mystery. Why You say that cobbler is coming this, after this body, and why not this brāhmaṇa?" "Oh, that will, you'll understand. If they inquire that 'What Kṛṣṇa, or Nārāyaṇa, was doing in the, in His abode,' so just explain that He was taking one elephant from the holes of a," I mean to say, what is called…?

Devotee (1): The eye of a needle. Eye…

Prabhupāda: Eh? No, no…

Devotee (1): The eye of a needle.

Devotee (2): Needle.

Prabhupāda: Needle. Yes. "Through the hole of a needle, He's pulling an elephant this side and this side." "All right." So when he again approached the brāhmaṇa, the brāhmaṇa said, "Oh, you have seen Lord?" "Yes." "So what was the Lord doing?" "He was doing this: through the point of a needle He was pushing one elephant this way and that way." "Oh, therefore I have no faith in your… I, I, I have got all respect for your garb, but we don't believe all this nonsense." Then Nārada could understand, "Oh, this man has no faith. He simply reads book. That's all." And when he went to the cobbler, he also asked, "Oh, you have seen? What Nārāyaṇa was doing?" He also said that "He was doing like this…" Oh, he began to cry, "Oh, my Lord is wonderful. He can do anything." So Nārada inquired, "So do you believe that Lord can push one elephant through the holes of a needle?" "Oh, why not? I must believe." "Then what is your reason?" "Oh, my reason? I am sitting under this banyan tree, and so many fruits are falling daily, and in each fruit there are thousands of seeds, and each seed there is a tree. If in a small seed there can be big tree like that, is it very impossible to accept that Kṛṣṇa is putting one elephant through the, I mean, the holes of a needle? He has kept such a nice tree in the seed." So this is called belief. So unbelievers and believer means the believers, they are not blind believers. They have reason. If by Kṛṣṇa's process, by God's process, or nature's process, such a big tree can be put within the small seed, is it very impossible for Kṛṣṇa to keep all these planets floating in His energy? So we have to believe. We have no other explanation. But we have to understand in this way. Our reasoning, our argument, our logic should go in this way.

So those who are devotee… Just like the cobbler. He may be a cobbler. They believe everything. And those who are not devotee, they'll say, "Oh, these are all bluffs. It is all bluff." But they are not bluff. It is simply meant for the devotees. They can understand. The nondevotees, they cannot understand. Yes. Thank you very much. Any questions? (end)

760421BG.MEL

Bhagavad-gītā 9.3

Melbourne, April 21, 1976

Prabhupāda: (leads devotees' recitation)

aśraddadhānāḥ puruṣā

dharmasyāsya parantapa

aprāpya māṁ nivartante

mṛtyu-saṁsāra-vartmani

[Bg. 9.3]

So aśraddadhānāḥ, those who are faithless. So those who are faithless… Faithless means, anyone can understand, those who do not believe in the words of God. They are faithless. Just like a child. By nature, he has to believe his parents, his superiors, his teacher, but if he does not believe in the words of the superior, then where is the possibility of education? There is no possibility. This is the first qualification. If you go to a teacher to learn ABCD the teacher says, "My dear child, you begin from the left side, in this way." Then, if the student says, "Why shall I begin in this way? I shall begin this way," then he's faithless. He cannot make any progress. It is not possible. The first qualification is śraddadhānāḥ, faithful. If you go to a teacher you must be faithful; otherwise there is no need of going to a teacher. If you cannot believe in the words of somebody whom you are going to appoint as your teacher, if you have no faith in his words, then what is the use of going to such teacher? There is no use. Don't waste your time and don't waste his time. Therefore those who are going to learn to become a disciple or teacher, he must believe in the words of teacher. Or if you are doubtful, you should not go to such teacher. This is first qualification. If you do not believe somebody, then you find out someone else upon whom you can put your faith. "Yes, here is the right man who can teach me." Otherwise there is no use of going to a teacher. This is the Vedic principle.

The Vedic principle is… People are… Everyone is in ignorance because the evolution is coming from the lower species of life, and in Western countries the Darwin's theory of evolution is very prominent, and they believe that man is coming from monkey. Of course, the Vedic śāstra also says the birth of human being are from three sources: one from the cow, the other from the lion, and the other from the monkey. The "monkey" word is there. Those who are coming in the sattva-guṇa, modes of goodness, their last birth is as cow. And those who are coming through the rajo-guṇa, their last birth is lion. And those who are coming through the tamo-guṇa, their last birth is monkey. Then there are. We have explained many times. The lower animals, less than the human being, they're eight million forms.

jalajā nava-lakṣāṇi

sthāvarā lakṣa-viṁśati

kṛmayo rudra-saṅkhyakāḥ

pakṣiṇāṁ daśa-lakṣaṇam

triṁśal-lakṣāṇi paśavaḥ

catur-lakṣāṇi mānuṣāḥ

This is the list of evolution. Darwin has taken, but he has explained in a different way, misguiding way. But anyway, the evolution theory. It is not theory; it is fact. That is acceptable by the Vedic scholar also. It is explained in the Padma Purāṇa, aśītiṁ caturaś caiva lakṣāṁs tāñ jīva-jātiṣu. This is the statement in the Padma Purāṇa, that the aśītiṁ caturaś caiva, 8,400,000. They say in the Vedic language, forty-eight hundred thousands…, eight-four hundred thousand. Anyway, the evolution is there, and in the lower species of life there are eight millions. Human forms of life, only 400,000 out of which more than 300,000 forms of life are uncivilized men. They do not know what is the aim of life.

The best form of human life, the Aryans… Aryans. Aryans means those who are advanced. So the Aryan family, the history of Aryan family… From Central Asia, Caucasian ranges, they divided, the Indo-Aryans, Indo-Europeans. This is the history of mankind. So the Europeans, they belong to the Indo-Europeans, and some of the Europeans, not the uncivilized, the civilized, they came from that side, eastern side, when there was a threatening by Paraśurāma to kill the kṣatriyas. So most of the kṣatriyas, they came to Europe, and some of them settled in the middle, the border of Europe and Asia, Turkey, Greece. There is a big history, Mahābhārata. Mahābhārata means the greater history of India. So on the whole, the conclusion is that the Aryans spread in Europe also, and the Americans, they also spread from Europe. So the intelligent class of human being, they belong to the Aryans, Aryan family. Just like Hitler claimed that he belonged to the Aryan family. Of course, they belonged to the Aryan families.

So there is gradual process of evolution, and the human form of life is the greatest evolution. Here is a junction. Now you can go, elevate yourself to further, higher status of living condition. That is called devatā, or demigods. Ūrdhvaṁ gacchanti sattva-sthāḥ. If you develop the quality of goodness, then you are promoted to the higher planetary system. Ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ [Bg. 14.18]. If you do not develop further, if you remain whatever quality you have got, just now you remain within this world. And adho gacchanti tāmasāḥ. And if you do not develop goodness or remain in the same quality but you degrade yourself, then again go to the cycle of birth in the animal kingdom. This is the law of nature.

ūrdhvaṁ gacchanti sattva-sthā

madhye tiṣṭhanti rājasāḥ

jaghanya-guṇa-vṛtti-sthā

adho gacchanti tāmasāḥ

[Bg. 14.18]

Jaghanya-guṇa-vṛtti-sthāḥ. Jaghanya means abominable, abominable, without any distinction. "Whatever I like, I shall do." No. You cannot do that. You have got now super consciousness. You must decide whether you want to stop this evolutionary process, cycle of birth and death, and go back to home, back to Godhead, or if you want to continue again the cycle of birth and death. That is up to you to decide. This is the human form of life. Therefore how you can promote yourself to the higher status of life or how you can degrade yourself to the lower status of life, that is to be decided. In the Bhagavad-gītā you'll find,

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

There are four ways suggested. If you want to go to the higher planetary system, not by force you can go to the moon planet. That is not possible. That is simply childish. You cannot go. You must have to be qualified how to go there. Just like if somebody comes to your country, Australia, he has to take the visa, permit, passport, so many things. Then you allow. So how you can be allowed to enter into the moon planet, which is the residential place of demigods? That is a very controversial point. They say that they have gone to moon planet and there is no life. This is simply nonsense. Every planet is full of living entities. But if they say they could not find any living entities, then it is to be understood they haven't gone to the moon planet. There are many other points also, we do not wish to discuss. But moon planet is the higher planetary system, sun planet is the higher planetary system, and there are many others. If you like to go there, you can go. Yānti deva-vratā devān [Bg. 9.25]. You have to make, prepare yourself for going there. Similarly, there are Pitṛlokas. You can see so many, many thousands and millions of planets. Every planet is residential quarter. Just like this planet is residential quarter, every planet is resident. Innumerable lives there are according to the position.

So here it is said that aśraddadhānāḥ puruṣāḥ [Bg. 9.3]. Kṛṣṇa is giving you a system as you can go to Him, back to home, back to Godhead. That is Kṛṣṇa consciousness movement. Why one should go to God? No, that is stated in the Bhagavad-gītā. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. You can go to any other planets. You can have very long duration of life. The standard of living is very, very high. Just like here in this planet sometimes we see the standard of living condition in Europe, America, is better than other places. They become very much clever, that in Europe and America, and Australia also, another addition of European… So big, big roads, big, big skyscraper house, all very comfortable. So as you see differences of standard of living here, similarly, each and every planet there is different standard of living. And it is said in the śāstra that if you go to the moon planet, then you live there for ten thousands of years, ten thousand of years, and their calculation of time is also greater than ours. It is calculated that our six months is equal to their one day. That is called deva calculation. In this way you can get very long duration of life, very comforts, and nice beautiful body and residential quarters. Everything is very, very nice. Each higher planetary system is better than the other, better than the other. This way you can go to the Brahmaloka. Brahmaloka mean where the topmost planet. They have calculated, the modern astronomers and the planet-goers, that it takes about forty thousands of years to go to the topmost planet of this universe. So these things are there.

Anyway, in the Bhagavad-gītā it is said that even if you go to the topmost planet, there is also birth, death, old age and disease. You cannot avoid this. So long you shall remain within this material world, you have to accept these four principles of material condition, that you'll have to die. Either you live for ten thousands of years or ten millions of years, it doesn't matter; you have to die. Even Brahmā dies, who has got many millions of years. It is stated in the Bhagavad-gītā. Brahmā's one day, daytime duration, which is calculated, our twelve hours. There are twelve hours, day, twelve hours, night. That is twenty-four hours. So Brahmā's one daytime duration, twelve hours ours, is calculated to be forty three hundred thousands of years multiplied by one thousand. Now calculate what is the… That is forty three hundred thousands of years.

Puṣṭa Kṛṣṇa: 4,000,300,000.

Prabhupāda: Four billion, three hundred years or something like. That is our… As our twelve hours, Brahmā's twelve hours is that. Then add twelve hours again, four hundred billion. That means altogether eight billions of years. That is one day, Brahmā's. Then calculate one month. Then calculate one year. Such hundred years he lives. So that is stated in the Bhagavad-gītā. Sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ [Bg. 8.17]. Sahasra-yuga-paryantam. One yuga means forty three lakhs of, hundred thousands of years. Sahasra means thousand times. That is… Everything is stated there. You can learn. You can understand. So that is called Brahmaloka. And it is also stated, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. Even if you reach to the Brahmaloka… You can get long duration of life. There is no doubt. But again, punar āvartinaḥ, you have to die and you have to go to another body and another planet. But I am eternal. We are eternal. Na hanyate hanyamāne śarīre [Bg. 2.20]. By destruction of this body, maybe after two hours or four minutes… There are many, many living entities, they live for some minutes, some second, some years. The human in this material world, in this planetary system, we live, say, utmost, hundred years. But in other planetary system they live for millions of years. It is a ques… This world is relative. According to your position the relative condition is there. My past and present and future is not the same past, present, future of an ant. The ant's past, future, may be three hours or four hours. Our past, present, means hundred hours, and Brahmā's past, present, millions of years. Everything is relative, according to the position.

So real aim of life is to stop the cycle of birth and death. That is real aim of life. If we do not know this, then we are ignorant. We are ignorant. First of all we must know that "I am eternal." That is… In the beginning of the Bhagavad-gītā it is very nicely explained that antavanta ime dehā nityasyoktāḥ śarīriṇaḥ: [Bg. 2.18] "My dear Arjuna, this body is destructible, but the proprietor of the body, he is eternal." That is the first instruction. I am not this body, I am the proprietor of this body. You are not this body. You are the proprietor of this body. But if we think that "I am body," then that is the same thinking as the dog is thinking. Therefore I have given in the statement that if we think this lump of matter as "myself," then we are no better than the dog. The dog is also thinking like that. That human form of life is meant for understanding that "I am not this lump of matter; I am…" Ahaṁ brahmāsmi: "I am spirit soul." That is required. The whole Bhagavad-gītā teaching is based on this principle, first of all to understand that "I am not this body; I am spirit soul, Brahman." Ahaṁ brahmāsmi.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

If from this material conception of life, somehow or other you come to the understanding that you are not this body, lump of matter-you are spirit soul; you are different from this body-that is called brahma-bhūtaḥ state. And as soon as you become on the brahma-bhūtaḥ status, then symptom will be na śocati, prasannātmā-you become happy immediately. Everyone is unhappy in this material world. That's a fact. And because… Why we are unhappy? Because we have accepted, misaccepted, wrongly accepted, this body, "myself." This is the defect of modern civilization. So long you do not understand that you are not this body, you are different from this body, you are Brahman, you are part and parcel of God, then your activities become different. Because at the present moment we are acting on the bodily concept of life. "I am American," "I am Indian," "I am Australian," "I am white," "I am black," "I am brāhmaṇa," "I am śūdra," "I am this, that"-only this bodily concept of life. And the Kṛṣṇa consciousness begins when you are free from this bodily conception of life. That is called brahma-bhūtaḥ.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

Bhakti, this activity, begins when you are brahma-bhūtaḥ. Now, what is the symptom of becoming brahma-bhūtaḥ? That is stated, prasannātmā, happiness, only happiness. There is no question of distress. That is brahma-bhūtaḥ. You cannot say, "Now I have become Brahman realized, brahma-bhūtaḥ, but I am crying, crying for cigarette." No. Immediately test. So you cannot be unhappy: "I have not got this thing, that thing." Because here we are creating wants. Kāṅkṣati. This material civilization means simply creating wants, that's all, big want or small want. That is called kāṅkṣati. And another counterpart of this material life is whatever you have got, if it is lost, then you cry. One side is you are hankering after something which you do not possess, and if your possession is lost, then you cry for the loss. This is two business, kāṅkṣati, śocati. But if you become brahma-bhūtaḥ, self-realized, these two things will be absent immediately. Na śocati na kāṅkṣati.

Samaḥ sarveṣu bhūteṣu. Samaḥ sarveṣu bhūteṣu. Now there is racial animosity all over the world. You are American; you are Russian; you are Indian; you are Chinese; you are Pakistani. But their fighting is going on on this understanding. "We are Chinese," "We are Americans," "We are Russians…" So when you come to the platform of na śocati, not identifying with this body, then samaḥ sarveṣu bhūteṣu-you see everyone on the same platform. You do not see "Here is a Chinese" or "American" or "Australian." You see: "A soul is entrapped in a material body." So material body is lump of matter. We are concerned with the spirit soul. Then samaḥ sarveṣu bhūteṣu, paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. One who is learned paṇḍita, he is sama-darśī. He has no more this vision that "Here is an American."

Just like in our society you will find people from all parts of the world. There are Americans and Indians and Africans, Canadians, Japanese. But we don't feel like that, "I am Japanese," "I am Indian" "I am American." We all feel servant of Kṛṣṇa. This is Kṛṣṇa conscious. Na śocati na kāṅkṣati. This is United Nation, not that, going to the United Nation and barking like the dog, "I am American," "I am Indian," "I am this and that." What is the benefit? Therefore they are barking for the last twenty, thirty years. What benefit has come? You cannot make the dogs… You bring some dogs from America and from Australia and from India and put them together and ask them, "Please live very peacefully." (laughter) If you keep them as dogs they will simply bark. There will be no more peace. Just try to understand practically. You have to make them a human being. If you keep them dogs and cats, there cannot be any peace.

This is really knowledge. The Kṛṣṇa consciousness movement is giving such knowledge that they will never remain a dog or cat; they will become actual human being. This is Kṛṣṇa consciousness. Therefore it is said, aśraddadhānāḥ puruṣāḥ. Those who have not faith in this process of understanding, Kṛṣṇa consciousness, aśraddadhānāḥ puruṣā dharmasya asya… [Bg. 9.3]. Now, this is real dharma. Dharma means occupation, I have explained yesterday. I am servant of God, this is my real occupation, but giving up my service to God, I am giving service to māyā. Therefore I am servant of my senses, my family, my society, my country, my nation, and if you haven't got to serve anybody, then I'll keep one dog. I become a servant of the dog. Somebody was just telling me that in Japan the dog passes stool, and the master collects it and put it somewhere. Yes. You see? This is going on. Your position is to become servant, but in māyā, in illusion, you are thinking, "I am master." Therefore the best thing is that instead of becoming at last the servant of a dog, just immediately become servant of God. That is your success of life. And if you don't agree, then you have to serve up to the dog, up to the cat. Many Europeans, Americans, they have no children, but they keep one cat, one dog, to serve. You see? But you have to serve because you are meant for that.

Caitanya Mahāprabhu's philosophy is that. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. That is our permanent situation, we are servant of God. I have explained yesterday that we are part and parcel of God. Now, as part and parcel of God, what is our duty? The example I have given. Just like the finger is the part and parcel of my body. So what is the duty? As soon as I say, "Finger, please come here," it comes. "Finger, come here. Do this, do that, pick up." This is finger's business. A finger cannot remain independent. Or if the finger cannot give the service properly, then it is diseased. Similarly, our material condition means we are in diseased condition. We are not giving service to God; we are giving service to the dog. This is our diseased condition.

So God is Himself explaining how you should live. That is Bhagavad-gītā. Therefore it is said, aśraddadhānāḥ puruṣā dharmasyāsya parantapa: [Bg. 9.3] "My dear Arjuna, if somebody has no faith in My words…" Then what will be the result? The result will be, aprāpya mām: "He'll not get me." Aprāpya means "not getting Myself." Then what he will get? Aprāpya māṁ nivartante: "Again he goes back." Instead of going back to home, back to Godhead, he goes back to where? Now, mṛtyu-saṁsāra-vartmani: [Bg. 9.3] "Again in the cycle of birth and death." Again cycle of birth and death. Suppose in this human form of life you can make your life so perfect that immediately after death, after giving up this body, you go back to home, back to Godhead. You regain your eternal life. But if you misuse this human form of life, do not endeavor for going back to home, back to Godhead, then again go back to the cycle of birth and death. This is nature's law. You are not independent. Nature is working like that.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

You are thinking foolishly, as a rascal that you are independent. You are not independent. You are completely under the control of material nature. Now, in this human form of life, there are two ways: you go back to home, back to Godhead, or go back to again to become a pig, hog, and tree, and plant. This is the plan of Bhagavad-gītā. Thank you very much. [break]

Guest (1) (woman): Śrīla Prabhupāda, you were saying about misusing this human form of ours. Is there any gracious defense that makes a soul non-eternal? You were mentioning about Hitler. It seems that he has committed a lot of sins. Would you say that he would still have eternal life?

Prabhupāda: Hitler or anyone, if he does not take advantage of this human form of life for going back to home, back to Godhead, he'll be put into again in the cycle of birth, maybe different forms of body.

Guest (1): I have another question. You were talking about the planets, the planetary systems. The planets in our solar system, are they in the middle planetary systems or the lower planetary systems?

Prabhupāda: What is the question about planetary system?

Gurukṛpā: This planet, where is it situated in the planetary system.

Prabhupāda: You cannot understand it? The whole planetary system is just like a big tree, and there are many fruits. So here, this planet is one of the fruits of the planetary system.

Guest (1): The planets in our solar system, I mean.

Prabhupāda: Yes, astrology. Astrology. There is planetary system. It is the Vedic system. You can see at night. The whole planetary system is moving like this, bunch of tree. And in Bhagavad-gītā it is said, ūrdhva-mūlam adhah-śākham [Bg. 15.1]. This, it is just like a big tree, and the root is upwards and the branches and fruits downwards. This is the… The Pole Star is the center of this root of this planetary system. So you read our books, Fifth Canto, Śrīmad-Bhāgavatam. You will get full description.

Guest (1): I'm sorry… You were talking about the higher planets?

Prabhupāda: Yes, don't you see higher planetary system? The sun planet, the moon planet. They are not higher on your top? There are many others, many others, millions. These are prominent. According to the Vedic system, the moon planet is higher than the sun planet. So these descriptions are there in the Fifth Canto. I shall request you to read them to understand.

Guest (1): Thank you.

Guest (2) (man): Śrīla Prabhupāda, when Kṛṣṇa is perfect and complete in Himself, so why are there individual minute living entities? If Kṛṣṇa is perfect, surely there would be no need for smaller living entities.

Prabhupāda: What is that?

Gurukṛpā: If Kṛṣṇa is perfect and complete, then why does He need little entities like us?

Prabhupāda: So a high-court judge, why his son becomes a loafer?

Gurukṛpā: If there is a high-court judge and he has a son, why does the son sometimes become a loafer?

Prabhupāda: Hm?

Guest (2): I do not know.

Prabhupāda: Is it guaranteed that because one is son of high-court judge, he'll also become a high-court judge? There is no such guarantee. Everyone is individual. We are sons of God, that's all right, but we have got little independence. If we misuse our independence, then we become lower. Kṛṣṇa is perfect, there is no doubt, but we are part and parcel of. Just like another example. There is a fire and there are sparks of fire. The sparks are very little, small fire particle. Sometimes they fall down from the fire and becomes extinguished. The fiery quality is lost. Similarly, we are all parts and parcels of God, but when, by misusing our intelligence, our independence, we come here in this material world to enjoy, our godly qualities becomes lost. Again if you revive, then you go back to home, back to Godhead.

The Kṛṣṇa consciousness movement is to help people how to revive his God consciousness. Again goes back to home, back to Godhead. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. It is clearly said. If simply one tries to understand what is Kṛṣṇa, or God, and if he actually understands, then after giving up this body he is no more going to accept any material body. He goes back to home, back to Godhead. Why don't you try for that? Try to understand Kṛṣṇa. Kṛṣṇa is explaining himself. You take this Bhagavad-gītā as it is and read it regularly. You will understand Kṛṣṇa. Life is successful. You have asked one question. Any more? What is your question?

Guest (1): What is the purpose of so many nationalities on this earth?

Prabhupāda: What is that?

Gurukṛpā: What is the purpose of so many nationalities?

Prabhupāda: If I say… I have already said, doggish mentality, that's all. You remain dog, go on barking. That's all. What is this national? "I am American. My first interest…," "I am Australian." "I am Indian." "I am Pakistani." They are barking in the United Nation, that's all. This is the benefit. Bark and bark and die like dog, that's all. Better chant Hare Kṛṣṇa. All right, chant Hare Kṛṣṇa. (end)

760620BG.TOR

Bhagavad-gītā 9.3

Toronto, June 20, 1976

Pradyumna: (leads chanting) "Those who are not faithful on the path of devotional service cannot attain Me, O conqueror of foes, but return to birth and death in this material world."

Prabhupāda:

aśraddadhānāḥ puruṣā

dharmasyāsya parantapa

aprāpya māṁ nivartante

mṛtyu-saṁsāra-vartmani

[Bg. 9.3]

Kṛṣṇa (is) instructing that there are two pathways. One is go back to home, back to Godhead, and other path is remain in this material world which is full of miseries, especially birth, death, old age and disease. Two paths. Actually, we living entities, we are not subjected to birth, death, old age and disease. We are eternal part and parcel of Kṛṣṇa. Kṛṣṇa is the Supreme Personality of Godhead and we are part and parcel of Him, just like father is there and he may have many children. So every child is the part and parcel of the father. Similarly, Kṛṣṇa, the Supreme Lord, God, we all living entities, we are sons, or part and parcel of God. Qualitatively we are one. Just like a small particle of gold is also gold. It is not a different thing. But one is small particle and one is big lump. But qualitatively, both of them are gold. So we are small particle of Kṛṣṇa, or the Supreme Personality of Godhead. Therefore Kṛṣṇa is vibhu, the great, God is great, and we are small particle.

Somehow or other we have fallen in this material world. There are many causes, but as we are in this material world, it is to be taken that somehow or other we have come here. Light, the sparks of fire… There is fire, and there are sparks. Everyone has got this experience. So the sparks are coming and dancing within the fire. It is also brilliant and it is also fire. If a small spark of fire falls on your cloth, immediately it will burn. It will immediately make a black spot. We have got this experience. Because although it is small, but it is fire. Therefore it burns. Similarly, we are a small particle, part and parcel of God. Just like the spark, it falls down from the fire. There may be three conditions. The spark may fall down on the ground, the spark may fall down on the water and the spark may fall down on some dry grass. So if the spark falls down on the dry grass, then it may, again, makes another fire. And if the spark falls down on the water, then it is completely finished. And if it falls down on the ground, then it may continue as fire for some time, then it becomes extinguished.

Anyway, in these three conditions… So when we fall down in this material world… The material world is of three modes of material nature, goodness, passion and ignorance. So if we acquire the quality of goodness, there is chance of enlightenment, knowledge, so that again fire can be generated. But if we fall down on the water, practically it is finished. Ignorance. So sattva-guṇa, rajo-guṇa, tamo-guṇa. So in our fallen condition, mostly the rajo-guṇa and tamo-guṇa is very prominent, in our fallen condition, in this material condition. So symptoms of rajo-guṇa and tamo-guṇa means material desires and greediness. And sattva-guṇa means enlightenment. If we cultivate the sattva-guṇa quality, just means, if we cultivate the brahminical qualification, that is the platform of sattva-guṇa. So that is described in the Bhagavad-gītā, satyaṁ śamo damas titikṣā ārjavaṁ jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. If we cultivate this kind of life, to be truthful, to be peaceful, to be tolerant, to be men of wisdom, knowledge, faith in God and the śāstras, in this way there are nine to twelve qualities. If we acquire that qualities, then we become brāhmaṇa.

Brāhmaṇa means there is chance of understanding Brahman. Brahma jānāti iti brāhmaṇa. And this human life is meant for inquiring about Brahman. Athāto brahma jijñāsā. This is the first verse, aphorism, of the Vedānta-sūtra. So the whole Vedic literature, in a gist form, is described in the Bhagavad-gītā. And it is being explained by the Supreme Personality of Godhead, Kṛṣṇa. So it is a very important book, spoken by God Himself. And another system of religion… Sometimes the representative of God is speaking, the servant of God speaking. They are also the same, but according to time and circumstances they are modified. But here in this Bhagavad-gītā, the Supreme Personality of Godhead, Kṛṣṇa, is speaking.

So you are coming, I mean to say, the Indians who are present here, from a country where Kṛṣṇa appeared. It is a great fortune for you that you have taken your birth in India. It is not ordinary fortune. So why? To take Indian birth, to take birth in India, automatically they are advanced in spiritual knowledge. Still, so much fallen condition of India, still, you go to a village, they will very easily understand Kṛṣṇa consciousness without any advanced education. Because by birthright they have got the knowledge. In Vṛndāvana, when we walk on the street, the ṭhelā-walla, the cartsmen, the milkmen carrying milk, immediately they'll offer namaskāra, "Swamiji." The other day, I think you were present? We were walking. So we entered one field, just for walking. So the villagers, the cultivators, they came to congratulate us. To receive us. "Swamiji, it is our great fortune that you have come to our field." But in this country if I would have entered in another place, perhaps would have brought charge of trespass or might shot down. So that is the different system. That by birthright they are Kṛṣṇa conscious.

If we speak something about Kṛṣṇa and Rāma… Generally, in the villages, the Rāmāyaṇa or Mahābhārata, they are recited by the paṇḍitas, and still thousands and thousands of men come to hear about Rāmāyaṇa and Mahābhārata. We have practical experience in India. We held several Hare Kṛṣṇa festivals in Calcutta, Bombay and Hyderabad, Madras, many thousands people come. Twenty thousand, thirty thousand people, they come, still. So my request is that you are here in foreign country, you don't forget your heritage. That is my request. Don't be baḍa sāheb. Remain as Indian with Indian culture, and here is the temple of Kṛṣṇa, we are distributing this Kṛṣṇa culture all over the world. So don't miss this opportunity, but you take advantage of it. That is the duty of every Indian. That is the mission of Śrī Caitanya Mahāprabhu. His mission is, especially to the Indians He said,

bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

Para-upakāra, just to do something good for others, for upakāra. So Caitanya Mahāprabhu said anyone who has taken birth in India, he should, bhārata-bhūmite haila manuṣya-janma yāra [Cc. Ādi 9.41], anyone who has taken birth in India, for every one of them, it is the duty, janma sārthaka kari', first of all make your life successful, janma sārthaka kari' kara para-upakāra, then you begin the welfare activities for all others. The idea is that India is enriched with Vedic knowledge, and those who are born in India, they should take advantage of this facility, especially those who are in the higher topmost ranks, the brāhmaṇas, the kṣatriyas, the vaiśyas. Especially the brāhmaṇas. Take this education perfectly well. Make your life perfect and distribute the knowledge all over the world. This is your duty. That is the order of Śrī Caitanya Mahāprabhu. He wanted…

Kṛṣṇa preached this Bhagavad-gītā, five thousand years ago, but it was not broadly preached. It was spoken on the battlefield of Kurukṣetra. Arjuna knew it and some of his other friends. But Caitanya Mahāprabhu is also Kṛṣṇa. He appeared as a devotee of Kṛṣṇa. And He distributed this Kṛṣṇa consciousness movement and He wanted that every Indian should seriously take this Kṛṣṇa consciousness movement, make his life perfect, and distribute the knowledge. This is India's duty. So you have got one opportunity, you Indian people, that you take this advantage of distributing Kṛṣṇa consciousness. It is good for you and for everyone who takes the knowledge very adherently. Therefore Kṛṣṇa says… This is Ninth Chapter of Bhagavad-gītā where He is speaking plainly about bhāgavata-bhakti. And this knowledge is described as rāja-guhyam. Most confidential knowledge. Here,

rāja-vidyā rāja-guhyaṁ

pavitram idam uttamam

pratyakṣāvagamaṁ dharmyaṁ

susukhaṁ kartum avyayam

[Bg. 9.2]

This is the beginning of this chapter. Rāja-vidyā, the king of education. Rāja-vidyā rāja-guhyam. And very confidential. It is not understood by any ordinary man. Because it is very confidential. You go anywhere. Suppose you go to a bank. A few persons in the bank, like the manager or the cashier or the accountant, they know everything confidential. Not the clerks or the customers, no. So this is, also Kṛṣṇa concludes Bhagavad-gītā with these words, guhya guhyatamam. This knowledge is very confidential. This means when one thing is very confidential means it is very, very important. So Kṛṣṇa says therefore that aśraddadhānāḥ puruṣāḥ [Bg. 9.3]. "This is so nice confidential. And I am speaking personally to enlighten the people in general." Not general, but people like Arjuna. Arjuna was not ordinary person. He was born in royal family and he was so exalted that he could speak with Kṛṣṇa face to face. He's not an ordinary person. So this confidential knowledge is not for ordinary person, but it is so easy. As it is said, susukhaṁ kartum avyayam. It is so easy to perform that everyone can do it.

Just like what we are doing here in this temple? These boys, these American and Canadian boy, what they are doing? It's very easy. What is that? Chanting Hare Kṛṣṇa, dancing and eating prasāda. What is the difficulty? To chant Hare Kṛṣṇa or in ecstasy, dance nicely and dancing, dancing, when you become hungry and tired, take nice prasāda. What is the difficulty? By this process they are becoming devotees. There is no need of discussing higher philosophy or becoming a mystic or magician or juggler or bluffer or cheater, nothing. Simply accept this simple process. You come here and chant Hare Kṛṣṇa mahā-mantra and automatically you'll be ecstatic. Because this Hare Kṛṣṇa mahā-mantra is not ordinary sound. It is spiritual sound. Narottama dāsa Ṭhākura has sung, golokera prema-dhana hari-nāma-saṅkīrtana. This sound, just like you receive sound from distant place, in radio. Similarly, this sound is not produced in this material world. It is brought from the spiritual world. Golokera prema-dhana. There in the spiritual world there are eternal liberated devotees. They are so much ecstatically enjoying simply by chanting and dancing, the descriptions are there, that there is no sex life.

Just imagine. Here in this material world there is sex life. That is considered to be the highest pleasure. But the spiritual world means there is no sex life. Although there are very beautiful women, very beautiful men, with four hands. The men are with four hands there and very attractive. All of them are young. They never become old. Because in the spiritual world there is no birth, death, old age and disease. That is spiritual world. So there is no… Old age is due to this body. Otherwise, spirit soul is everlastingly young. You can think over yourself. Just like I am now old man. So sometime I think that in my childhood, when I was born, I was jumping and dancing. Now I cannot do that. Because of this old body. So we are hampered on account of this material body. Encagement.

So there are two ways, as I have already explained, that if you like you can become free from this bondage of material body. If you like. And if you don't like you can continue your material way of life, changing different material bodies. Changing different material body is described here: mṛtyu-saṁsāra-vartmani. Mṛtyu. Because with any body, material body, either cat's body, a dog's body or human being's body or demigod's body or even Brahmā's body, you have to die. There is no escape. Therefore it is called mṛtyu-saṁsāra-vartmani. And the, another path is, aprāpya mām, this mṛtyu-saṁsāra-vartmani means you don't get Kṛṣṇa. Kṛṣṇa says aprāpya, not getting mām, Me. Two alternatives. Either you get Kṛṣṇa and go back to home, back to Godhead, this is one path. And the other path that you remain in this material world and repeatedly get a body and die again, get again another body. This is going on. Repetition of birth, death, old age and disease. So Kṛṣṇa is, because He is our supreme father, supreme friend… suhṛdaṁ sarva-bhūtānām. Kṛṣṇa says

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

For our happiness we require cooperation of some friend. That is our practical experience. But if we make Kṛṣṇa as our supreme friend… He is supreme friend. He's so supreme friend that… You'll find in the Bhagavad-gītā, everything is explained. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Sarva-bhūtānām. Of all living entities, within the core of the heart, Kṛṣṇa is sitting there along with the living entity. The living entity is also within the heart and the supreme living entity, Kṛṣṇa, is also sitting by him.

This is confirmed in the Upaniṣad, that two birds are sitting on one tree. One bird is eating the fruit and another bird is simply observing. So the observing bird is Kṛṣṇa and the eating bird is the living entity. Two birds. In another place also Kṛṣṇa says kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. The question of the kṣetra-jña, the owner of the body and the body. In this Chapter, in the Thirteenth Chapter, it is discussed. So in that chapter Kṛṣṇa says that "I am also one of the owner of the body, but the difference of this singular individual body and Myself is this, that the individual soul knows about his own body. But so far I am concerned, I am present in everyone's body and I know everything of everyone's body." Just like you are a spirit soul, I am a spirit soul within this body. You know the pleasure and pains of your body. I know the pleasure and pains of my body. But Kṛṣṇa, he knows the pleasure and pains of your body and pleasure and pains of my body and everyone's body. That is Kṛṣṇa. That is Paramātmā. Jīvātmā and Paramātmā.

So all these facts have been very widely described and discussed. So we should be very careful to accept the instruction of Bhagavad-gītā as it is. If we do not accept, then Kṛṣṇa says aśraddadhānāḥ. One is not interested in this type of occupational duty, dharma means occupational duty. So dharmasyāsya parantapa. Asya dharmasya. What is this dharma? In the end of Bhagavad-gītā it is clearly said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is dharma. This is real dharma. And anything except this, is bogus, cheating. This is real dharma. Kṛṣṇa came, He said that yadā yadā hi dharmasya glānir bhavati bhārata tadātmānaṁ sṛjāmy aham [Bg. 4.7]. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]. Hm? Dharma-saṁsthāpanārthāya. To reestablish the religious system. Yuge yuge sambhavāmi, "I come." He comes. So, or He sends His representative, His son or His devotee. His servant. In this way, Kṛṣṇa is trying to enlighten the whole human society.

So we should take advantage of it. If you don't take advantage of it, aśraddadhānāḥ, no faith, no interest… Aśraddadhānāḥ puruṣāḥ, the human being. This is a chance of human form of life to accept the system which is offered by God Himself. That is our duty. But if one is not interested, then the result is that aprāpya mām. "He cannot get Me." Aprāpya mām. So if we don't get Kṛṣṇa, then what is the wrong there? Very, very wrong. That Kṛṣṇa says: nivartante mṛtyu-saṁsāra-vartmani, [Bg. 9.3] then he remains in the cycle of birth and death. That is not very pleasing job. We are making material efforts to make nice road, nice cars, nice skyscraper building, nice other facilities of life. But why I am doing this? This is practical. If I am called by death. How, we are not very happy, "Oh, I am attempting to build this and now I am dying," this is very painful. Sometimes at the time of death, they cry, that "I could not finish my business."

So that is the way of nature. That you may try to become very happy in this material world, nature will kick you out, will not allow you to stay here. Duḥkhālayam aśāśvatam [Bg. 8.15]. This world is duḥkhālayam. You make so many imagination, try to fulfill it, that's a very troublesome job. To get money and to make material arrangement, that is not very easy. After you've undergone severe hardship, then you can get some money and build big, big buildings or purchase car. So before possessing big, big buildings and cars you had to work so hard. And to keep them intact, that is also very difficult. So, and again there is no guarantee that you shall be able to enjoy it. Today you may be proprietor of a big house, big motor car, but after death you don't know, you have to accept a body, and it may be you become a cockroach in the car or in the house. That is not in your hands. That is in the prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. That will be considered. If you have got attachment for the car and you are dying, then you have done working such a way that you have no right to possess a car any more. You have to accept a cockroach body. Then you become, a, because you have got attachment, in the same car you become a cockroach. This nature's law we do not know.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

The rascals, they do not know how prakṛti, nature is working, and we are completely under the control of material nature. So after death we have to accept one body. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptiḥ, dehāntara-prāptiḥ [Bg. 2.13]. One has to accept. Just like we have given up our childhood body and we accepted another body, boyhood body or youth-hood body or old aged body. Similarly, after giving up this body, old aged body, I have to accept another body. That will be created by nature according to your karma. So that is called mṛtyu-saṁsāra-vartmani. Then you begin another chapter. Even you become a demigod or a dog or a cockroach or human being, from the date of your birth you begin another chapter. Again duḥkhālayam, to grow up, to change body, to adjust things according to the atmosphere.

So this is called mṛtyu-saṁsāra-vartmani. If we want to save this botheration, then hear what Kṛṣṇa says. Then your life will be successful. If you don't accept Kṛṣṇa's works, which are very plainly explained in the Bhagavad-gītā, then you have to remain in this mṛtyu-saṁsāra-vartmani. It is very plain truth. There is no doubt about it, that… You may be very proud of your strong body, your social condition or political condition, but after death it is not under your control. It is under the control of the material nature. So don't be falsely proud, bewildered. Ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg. 3.27]. Don't be foolish person by false egotism that "I am free, I can do whatever I like." Then you'll suffer and remain in the path of repetition of birth and death. And there are 8,400,000 species of life. We have to go through this process, we fall down. So this human form of life is obtained, bahūnāṁ janmanām ante [Bg. 7.19], after many many births, evolutional process we have got it. Now it is the time to understand our position. What is that position? The position is that we are eternal part and parcel of God.

mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati

[Bg. 15.7]

"These living entities," Kṛṣṇa says, "They are My part and parcels. But foolish rascals, they're creating concoction, mental speculation, to become happy." Manaḥ ṣaṣṭhānīndriyāṇi. And according to their mentality they are getting a different type of body, indriyāṇi. Indriyāṇi, the… As I was explaining in one morning, the pig has got also tongue, that is indriya, sense, and I have got also tongue, but his tongue will like to eat stool. We won't like. Because the different body, the tongue is also tasteful in different way. So indriyāṇi. Manaḥ ṣaṣṭhānīndriyāṇi. First of all with subtle mind we create a different type of indriya. If we live like dogs and hogs, then that mentality will give me similar senses, the body of a dog and hog. And we change our taste according to dog and hog. Similarly, we can change our taste according to the body of demigods. But the subject matter of tasting or enjoyment is the same. Eating, sleeping, sex and defense. That will continue. But the quality of eating may be different. Not the quality, but the form may be different.

So in this way things are going on. They are described in this Bhagavad-gītā very widely and expressively. So every human being is expected to receive this knowledge directly from Kṛṣṇa. Don't interpret wrong way according to your whims. Take it as it is and be benefited. If you don't take it, aśraddadhānāḥ puruṣāḥ [Bg. 9.3]. Those who have no interest to understand Bhagavad-gītā as it is, the result is mām aprāpya. Aprāpya mām. He never approaches God. He remains in this material world of repetition of birth and death. That is not a very good job.

So our, this Kṛṣṇa consciousness movement is trying to enlighten people so that they can accept these principles of Bhagavad-gītā. So Caitanya Mahāprabhu's mission is para-upakāra. And He advises everyone, especially Indians, to become guru. He said, āmāra ājñāya guru hañā tāra' ei deśa [Cc. Madhya 7.128]. Every one of you, you become a guru, and try to deliver the persons where you are living. So how can I become guru? Yes, it is very easy. What is that? Yāre dekha tāre kaha 'kṛṣṇa'-upadeśa [Cc. Madhya 7.128]. Then you become guru. You simply repeat what Kṛṣṇa has said in the Bhagavad-gītā, you become guru. To become guru is not… But if you want to be a bluffer, cheater, then you can talk all nonsense. But if you actually talk only Kṛṣṇa's words, then you become a guru. It's not very difficult.

Kṛṣṇa says man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65], four things only. And mām evaiṣyasi asaṁśayaḥ [Bg. 18.65]. "By doing these four things, without any doubt, you come back to Me." And what are those four things? Man-manā bhava. "Always think of Me." That is very difficult job? You are seeing… [break] So man-manāḥ. And then you become bhakta. Unless you are bhakta, you cannot continue to think of Kṛṣṇa. Man-manā bhava mad, mad-yājī. "Worship Me." So here is Kṛṣṇa, accepting everyone's worship. And what is the means of worship? Very simple. If you can offer very valuable things, that is all right. But if you think that you are poor man, you cannot supply any valuable things, Kṛṣṇa says, "Never mind." Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. "Simply little flower, little fruit, if you offer Me with devotion, I accept." So there is no difficulty.

Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. These four things. Very, very easy to do it. It is universal. There is no restriction. It is not that "I am not a brāhmaṇa, I am not an Indian, I am not a Sanskrit scholar, I cannot go to the temple." No, that is not. Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ [Bg. 9.32]. Never mind whether he is Indian, brāhmaṇa or this or that. Even if he's born in the lowest, lowest grade of family, pāpa-yoni. They are kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ [SB 2.4.18], there are so many. They're pāpa-yoni, almost animal. Śudhyanti, they also become purified and comes to Kṛṣṇa. It is so wide, universal, easy and especially you are Indian, why you should not take advantage of this facility. You take it and be happy. That is my request. Thank you very much.

Guest: Swamiji, is there some way (indistinct) duty of the student to the knowledge (indistinct) guru shortcoming?

Prabhupāda: First of all, you have to know who is guru. If you accept one rascal as guru, how you can be helped? First thing is who is guru. That I have already explained. Guru is he who repeats the words of Kṛṣṇa. He is guru. Otherwise he's a rascal. This is the test. Kṛṣṇa says that

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ

[Bg. 4.34]

So tattva-darśī, one who has seen the truth, you have to accept him as guru. Tattva-darśī. Darśī means who has practical experience. Take, for example, just like Arjuna. Arjuna is directly receiving the knowledge from Kṛṣṇa. He's guru. What he said, we accept that. But if you accept somebody who wants to kill Kṛṣṇa and become himself Kṛṣṇa, he's a rascal. He's not guru. Because his policy is to accept the place of Kṛṣṇa, not to serve Him. That is māyā. And Kṛṣṇa has said very freely that

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

A person who is imbibed with asuric tendency… Asuric tendency means to refute the Supreme Personality of Godhead. All the asuras… Just like Rāvaṇa. Rāvaṇa is described as rākṣasa, asura. What was his fault? His fault was that he did not care for Rāma. "What is this Rāma? Kidnap his wife, bring him(her), I shall enjoy." This is rākṣasa. So he could not enjoy Sītā, but the result was, with his whole family, state, and himself, everything, he was ruined. This is asura. So those who are āsuraṁ bhāvam āśritāḥ, followers of Rāvaṇa, Hiraṇyakaśipu, Kaṁsa, they do not surrender to Kṛṣṇa.

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

So our simple method is to see whether somebody is speaking about Kṛṣṇa or what Kṛṣṇa has said. If he does not do so, then immediately accept him āsuraṁ bhāvam āśritāḥ, a rākṣasa. How you can accept him as guru? A rākṣasa? That is your mistake. How can you accept a person as guru who has imbibed with rākṣasa. So then what is their position? Duṣkṛtinaḥ. Very sinful. Mūḍhaḥ, rascal, ass. Narādhamaḥ, lowest of the mankind. "No, he's so educated." Māyayāpahṛta-jñānaḥ. His so-called education has no value because māyā has taken away the essence of… Because education means… Veda means knowledge. So the Vedas are there for education. So vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. Ultimately Vedānta, Vedānta means the ultimate knowledge. The end of knowledge. The end of knowledge is to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. So after studying Vedas, if he does not understand Kṛṣṇa, then it is to be understood, māyayāpahṛta-jñānaḥ, his knowledge has been taken away by māyā. So simple thing is that Kṛṣṇa is the original guru. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. There is no more better guru than Kṛṣṇa. So anyone who repeats the words of Kṛṣṇa, teach others, he is guru. Otherwise he's a rascal.

Guest: (indistinct)

Prabhupāda: Why do you ask this question? That means you have no faith.

Guest: I have faith, I don't (indistinct) knowledge.

Prabhupāda: You read this, then you'll get the knowledge.

Guest: I would like to know about what time

Prabhupāda: Time it may be. Any time, but the knowledge is eternal. Just like Kṛṣṇa spoke five thousand years ago to Arjuna and some forty millions of years ago to the sun-god. Time is different. Once He spoke forty millions of… Imaṁ vivasvate yogaṁ proktavān aham avyayam. Find out this verse:

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

[Bg. 4.1]

Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. These things are there that Kṛṣṇa said to Arjuna that "This philosophy, yoga, the yoga system, bhakti-yoga, I spoke to Vivasvān, the sun-god." So if you take, take calculation… Because it is said there: vivasvān manave prāha, if you take calculation of Manu, then you can calculate the age of Manu. Seventy-two cycle of four ages. Four ages means, one age means forty-three lakhs of years, multiply it by seventy-two. That becomes the duration of life of one Manu. So it is said that the sun-god said to Manu. So this is the age of Vaivasvata Manu. So you can understand when it was spoken. So we have calculated, it is about forty millions of years ago he spoke this… And Kṛṣṇa says sa evāyaṁ mayā te 'dya yogaḥ proktaḥ purātanaḥ [Bg. 4.3]. Read that?

Hari-śauri:

sa evāyaṁ mayā te 'dya

yogaḥ proktaḥ purātanaḥ

bhakto 'si me sakhā ceti

rahasyaṁ hy etad uttamam

[Bg. 4.3]

Prabhupāda: Yes. Kṛṣṇa said "The same system I am speaking to you. Purātanaḥ. Because you are My bhakta." So either you hear it forty millions of years ago or five thousand years ago or today from us, the subject matter is the same. Why do you make difference of the time? There is no difference of time. The subject, the purātanaḥ, everything is the same old. Even it is spoken in different time, the subject matter remains the same. There is no change. Just like millions and millions of years ago there was sun. And what is the sun? Heat and light. And today also there is the sun. What is the sun. Heat and light. So there is no difference. There is no consideration of age. The subject matter is the same.

Guest: (indistinct)

Prabhupāda: Yes, eternally means that this creation, the material creation, it takes place at a certain date and it continues for certain millions and trillions of years, and again it becomes annihilated, dissolved. There is no creation for… Bhūtvā bhūtvā pralīyate [Bg. 8.19]. And again millions of years passes, and again there is creation. So one who does not take advantage of this creation, manifestation, especially in the human form of life, as I was discussing, mṛtyu-saṁsāra-vartmani, then he remains in the path of birth and death in this creation, and because he does not deliver himself, then next creation and next creation. So unless he takes to it, it is eternally going on. If he does not take advantage of this opportunity, then he remains in the cycle of birth and, mṛtyu-saṁsāra-vartmani. And the mṛtyu-saṁsāra-vartmani continues in this creation, next creation and before that it is going on.

Devotee: Another question?

Prabhupāda: That's all right. Thank you very much.

Devotees: Jaya! Jaya Prabhupāda! (end)

720309BG.CAL

Bhagavad-gītā 9.4

Calcutta, March 9, 1972

Prabhupāda:

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

[Bg. 9.4]

This verse, we have been discussing last night, this is distinct explanation of impersonalism and personalism. Actually, there cannot be any impersonal idea. Here, Kṛṣṇa says avyakta-mūrtinā. Even avyakta, nonmanifested, it has also a mūrti, a form. Generally we conceive impersonalism, voidism, voidism, compared with the sky. Sky is called zero, void, but sky has also a form. We see daily, a big round form. So there cannot be anything without form. That is not possible. Therefore Kṛṣṇa particularly says avyakta-mūrtinā. Although it is nonmanifested, but it has got a form. But one who does not take to the real form and takes to the imaginary form, that has been explained in the Bhagavad-gītā, kleśaḥ adhika-taras teṣām avyaktāsakta-cetasām. Those who are attached to the impersonal form, they unnecessarily take some trouble, kleśaḥ adhika-taraḥ.

Of course, to understand the form of the Lord, that is not very easy thing. It requires much intelligence. Intelligence, that is also a kind of tapasya. Without tapasya, nobody can understand the form of the Lord, sac-cid-ānanda-vigraha [Bs. 5.1]. Because generally we take it for granted "form" means a form like me. Kṛṣṇa says that patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad aham aśnāmi [Bg. 9.26]. Now, we offer eatables to the Lord. Kṛṣṇa says tad aham aśnāmi, "I eat." But the atheists cannot see. They cannot see that how Kṛṣṇa is eating. They say that "You offered something to Kṛṣṇa, but He has not eaten. It is lying there; you are eating." But no, Kṛṣṇa has eaten. They do not know how they eat, how Kṛṣṇa eats. That is their fault. Poor fund of knowledge. One has to learn how Kṛṣṇa can eat. Kṛṣṇa can eat simply by seeing. Simply, Kṛṣṇa's all parts, all the indriyas, different parts of the body, limbs, they're as good as Kṛṣṇa. Kṛṣṇa can eat, just like we eat through our mouth, but Kṛṣṇa can eat with His eyes. That is absolute. We have, because we are not absolute, we have got distinction between my, our eyes and our hands, our mouth. There are distinction which is called sagata viveḥ. We have got difference of body between yourself and myself, and in the body also there are differences. My eyes are different from my hands, my hands are different from my legs. But Kṛṣṇa, being Absolute, He has no such distinction. That they do not understand. Therefore they can not imagine how God, Kṛṣṇa, can have a form. "If He has a form, then the form is like this, our," the Māyāvādīs they say. They believe that when Brahman comes, He accepts a material body. That is defied by Kṛṣṇa: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11], "Because I come as a human being, these rascals take Me as one of the human being." This is the beginning. Mūḍhā, this word is used, very word. Mūḍhā means rascal. Because Kṛṣṇa comes as this child of Yaśodā-mātā, or as the son of Vāsudeva, therefore these Māyāvādīs, they mistake that Kṛṣṇa or Brahman has taken the form, accepting the body from māyā. But that's not the fact. Kṛṣṇa is not under māyā. Kṛṣṇa says, sambhavāmy ātma-māyayā: not accepting this material energy. He's ordering, sambhavāmi yuge yuge, sambhavāmy ātma-māyayā [Bg. 4.6].

So the so-called rascal scholars, they think Kṛṣṇa and Kṛṣṇa's body are different. As we, we spirit soul, we are different from this body, similarly these Māyāvādīs, they also think that Kṛṣṇa is different from His body. We have several times discussed, a big scholar, when Kṛṣṇa says in this Ninth Chapter, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65], he translates nice but comments that "It is not to Kṛṣṇa, the person. It is unto the Supreme Brahman who is within Kṛṣṇa." He does not know Kṛṣṇa, that Kṛṣṇa has no such difference. He is Parabrahman. He has no difference as between the soul and the body. He is complete spiritual body, sac-cid-ānanda-vigraha [Bs. 5.1]. Kṛṣṇa is sac-cid-ānanda-vigraha, sac-cid-ānanda. So there cannot be any difference between Kṛṣṇa and His soul. There is no such thing. But these people, the so-called scholars, they do not understand Kṛṣṇa, but they have the audacity to write comments on Bhagavad-gītā. They do not know what is Kṛṣṇa, but they have the impudency to write comments on Bhagavad-gītā. Kṛṣṇa says, "It is meant for you, Arjuna, because you are My devotee," bhakto 'si, priyo 'si me [Bg. 4.3]. Nobody can understand Bhagavad-gītā unless one is very dear to Kṛṣṇa and bhakta of Kṛṣṇa. Nobody can understand. That is the first step. One must be very dear to Kṛṣṇa and one must be a devotee of Kṛṣṇa, then he can touch Bhagavad-gītā. Of course, there are so many things, jñāna-yoga, bhakti-yoga, dhyāna-yoga, haṭha-yoga, karma-yoga. So many yogas are there. But Kṛṣṇa says, "The most confidential part of knowledge, My dear Arjuna, I am giving you, because you are so, My dear friend," sarva guhyatamam, the Eighteenth Chapter, that, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ [Bg. 18.66], man-manā bhava mad-bhakto mad-yājī māṁ namas…

So God, Kṛṣṇa, is not imperson at the ultimate end. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. Absolute Truth is realized in three phases: Brahman, Paramātmā and Bhagavān. So Paramātmā is subordinate to the Supreme Person, Kṛṣṇa, and Brahman is also subordinate to the Supreme Person, Kṛṣṇa. Brahmaṇo ahaṁ pratiṣṭhā. Brahman, the impersonal Brahman feature, brahmajyoti, that is resting on Kṛṣṇa. It is very easy to understand. We can see that the sunshine is resting on the sun globe. Sun globe is localized, but sunshine is very big. It is distributed all over the universe. But that does not mean that sunshine is more important than the sun globe. The sun globe is important, and the still more important is the sun-god. Within the sun globe there is sun-god, Vivasvān. He is a person. And there is also other living entities, their, all their bodies are made of fire. Here in the material science, they sterilize. They, they are under the impression that when there is too strong temperature, the microbes die, or when there is too cold, the microbes die. There are two kinds of sterilization: either by increasing the heat or decreasing the heat, below zero. But Bhagavad-gītā, from Bhagavad-gītā we understand, adāhyo 'yam: soul is never killed in fire, neither it is killed by extreme coldness. Nityaḥ śāśvato 'yam. Spirit cannot be counteracted by any material reaction. That is spirit. So therefore, the theory that in the fire the living entity dies, it is not; otherwise how these ślokas are there in the Second Chapter? Adāhyo 'yam, akledyo 'yam, aśoṣya 'yam. That means anything material, that can be cut into pieces, but the soul cannot be cut into pieces. Acchedyo 'yam. It cannot be cut into pieces. Acchedyo' yam. Adāhyo 'yam: it cannot be burned into ashes in the fire. Akledyo 'yam aśoṣya 'yam: by the reaction of the five elements, earth, water, fire, air, that is not applicable in the soul. So if they're not applicable to the soul, which is minute particle of the Supreme Soul, how it is applicable to the Supreme Soul? Therefore it is a miscalculation that Kṛṣṇa, the Supreme Soul, is affected by this material nature. That is not possible. Therefore Kṛṣṇa says that sambhavāmy ātma-māyayā [Bg. 4.6]. Besides that, Kṛṣṇa says that material nature works under His direction, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. There are other evidences. In Brahma-samhita:

sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā

chāyeva yasya bhuvanāni vibharti durgā

icchānurūpam api yasya ca ceṣṭate sā…

[Bs. 5.44]

Sa durgā, icchānurūpam. Yasya icchānurūpam api ceṣṭate. Sa durgā. Sṛṣṭi-sthiti-pralaya-sādhana-śaktiḥ. Durgā is so powerful that it can create…, she can create, she maintains, and she can annihilate everything; still she is working as maidservant under the direction of Govinda. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. And it is confirmed in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10].

So Kṛṣṇa is the origin of everything.

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Vasudevaḥ sarvam iti sa mahātmā su-durlabhaḥ [Bg. 7.19]. One who understands Kṛṣṇa perfectly… We cannot understand Kṛṣṇa perfectly-that is not possible. But as far as our knowledge is concerned, as far as we can study Vedas, if we simply can understand that Kṛṣṇa is the origin of everything, īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Paramaḥ kṛṣṇaḥ. Every one of us, somehow or other, we are īśvaraḥ. Īśvaraḥ means controller. So we have got some controlling capacity, according to our capacity, but we are not the supreme controller. That is not possible. Supreme controller is Kṛṣṇa. You may be controller, I am controller, but above me there is another controller. Above him there is another controller. But above him there is another controller. In this way, within this material world, the supreme controller is Brahmā, within this material world, not beyond this material world. Only on the…, on this universe, in each and every universe, there are many Brahmās, many Rudras, and many other demigods-many suns, many moons, many, many, millions.

yasya prabhā prabhavato jagad-aṇḍa-koṭi-

koṭiṣv (aśeṣa)-vasudhādi-vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.40]

So everything is Kṛṣṇa's energy; therefore Kṛṣṇa says, mayā tatam idaṁ sarvam [Bg. 9.4]. Sarvaṁ khalv idaṁ brahma means Kṛṣṇa's energy is spread everywhere, everything. Parasya brahmaṇaḥ śaktiḥ.

That expansion, in the Viṣṇu Purāṇa it is said,

eka-sthāni (deśa)-sthitasyāgner

jyotsnā vistāriṇī yathā

parasya brahmaṇaḥ śaktis

sarvaiva (tathedam) akhilaṁ jagat

Sarvedam akhilaṁ jagat. Idaṁ sarvam. Whatever we are seeing, they are simply expansion of Kṛṣṇa's energy. Just like a big merchant, a big industrialist, he has got big, big factories. So these factories, he, one can say that this is Mr. Birla's factory or Mr. such and such gentleman's factory, Tata's factory. But still, although the factory belongs to Tata, the factory is running on by the energy of Tata, but you cannot find, if you want to see where is Tata here, Mr. Tata, that you cannot see. Tata is seen sitting in his room and is pulling button and everything is going on. Similarly, goloka eva nivasaty akhilātma-bhūto [Bs. 5.37]. Kṛṣṇa in His place, He is with Rādhārāṇī. He is enjoying playing on His flute. Why He has to do anything? Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. This is Vedic injunction. Na tasya kāryaṁ karaṇaṁ ca vidyate. He has nothing to do. If we can see ordinary, a Mr. Tata or Mr. Birla, has nothing to do, everything is being done by his energy, so how great energy has got the Supreme Personality of Godhead, just we can imagine.

So His energy is acting, working. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca. His energy is acting in such a way, perfect way, that as we see that it is automatically, automatic. An electronic machine, just by putting here, a button, it is immediately responding five thousand miles away, the same button working. That this scientific method we have discovered. And we have discovered; the law is there. You have simply learned to push one button, but there are vividhaiva button. Parāsya śaktir vividhaiva śrūyate. So simply by His willing, everything is being done. That is Kṛṣṇa. Simply by His willing. Vicamati. Just like in the Bible it is said, "Let there be creation," and there was creation. Simply by this will, "Let there be creation," there is creation. But there is action of the energy of Kṛṣṇa, but the energy is so subtle that immediately it performs: svābhāvikī jñāna-bala-kriyā ca. You see, study one flower, how finely it is constructed, how… The botanist can study that it is running in this way, the veins are running in this way, the system is like this. But who has made the system, that is to be studied. Not only simply studying the superficial nature. A flower is coming out. It is not coming automatically. Exactly the same energy. Just like if we want to paint one flower, we have to apply our energy. We have to collect a color and the brush and apply our attention. Similarly, Kṛṣṇa is doing, but His energy is so perfect, it becomes quickly done, immediately. Immediately. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. The same example: just like now in the electronic days. Formerly we have to connect so many things before doing telegraphic transfer, but by electronic: immediate, simply by pushing one button.

So if in the material world such subtle things can be performed, so spiritually, still fine, finely it can be done. Therefore Kṛṣṇa says that "Whatever you see," mayā tatam idaṁ sarvam [Bg. 9.4], "it is My expansion of energy." "It is My expansion of energy." The same example as it is given in the Viṣṇu Purāṇa, just as a fire is there in one place. The another example is just like sunshine. Sun is fixed up. You can see, everyone can see that it is lying, stationed, in one insignificant corner of the sky, but his sunshine is distributed all over the universe, and everything, all planets, all vegetation, all seasonal changes, they are depending on the sunshine. Similarly, Kṛṣṇa has got His rays of the body, brahmajyoti, yasya prabhā [Bs. 5.40], prabhā. Brahmajyoti is described as prabhā. Yasya prabhā prabhavato [Bs. 5.40]. As soon as there is brahmajyoti… Brahmajyoti is always there. Yasya prabhā prabhavato jagad-aṇḍa-koṭi. In the brahmajyoti, innumerable universes are coming out, anywhere. In another place it is said, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vila-jā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. Jagad-aṇḍa-nāthāḥ means Brahman. So everything is coming from Him. But the same thing, that is the Vedic injunction. Yato vā imāni bhūtāni jāyante. These are the Vedic injunction. Yato vā imāni, sa aikṣata, sa (Sanskrit). So, sa vai…, raso vai saḥ: everything, all, reservoir of all rasas. Same, same thing is explained here, mayā tatam idaṁ sarvam [Bg. 9.4].

But these Māyāvādī, they think that "I am the same. I am…, I am distributed everywhere. I am moving the sun, I am moving…" They mediate like this. This is nonsense. How you are moving? It is said, mayā tatam idaṁ sarvam. "I am expanded all over this body," that you can say. My limitation. Kṣetra, kṣetra-jña, that is described in the Bhagavad-gītā. Idaṁ śarīraṁ kṣetram iti abhidhīyate. I am not exactly controller; still, suppose I am the proprietor of this body. Actually, I am not proprietor of the body. Actually proprietor of this body, Kṛṣṇa, Paramātmā, but I have given the place. That is explained in the Bhagavad-gītā: kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. Jīvātmā is the proprietor of this body. He has been given this spot to act, just like this human body is given by nature to us. Now we can act. If we act just like human being, then your life is successful. The chance given by nature is fruitful. What is that chance? This body is given for inquiring about Brahman: athāto brahma jijñāsā. Atha, now we have got this human form of body. Now inquire about Brahman. Why you are going to the share market: "What is the price of this share?" But we are wasting in that way. (Sanskrit) Not inquiring about Brahman. (Sanskrit) The dogs and cats, they are all, "Where is some food? Where is some stool?" They are inquiring. Not that inquiry. Just like the hog is inquiring whole day, "Where is stool? Where is stool?" Not, not that inquiry. The human body is meant for inquiring about Brahman: athāto brahma jijñāsā. This is Vedānta-sūtra. But they're not interested in inquiring about Brahman. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1]. Viḍ-bhujām, hogs, viḍ-bhujām. Viḍ-bhujām means stool-eater. They are working very hard, but this human body is not meant for that purpose. Kaṣṭān kāmān. Kāmān means the necessities to fulfill, to satisfy the senses, āhāra, nidra, bhaya, mithuna-where to eat, where to sleep, where to have sexual intercourse, where…, how to defend. These are kāmān. These are bodily necessities. But for fulfilling simply the bodily necessities if we work so hard, then where is the difference between us and the hogs? They're doing same thing. Therefore śāstra says, nāyaṁ deho deha-bhājāṁ nṛloke. They are all, all the bodies, they have got, cats and dogs and hogs, they have also got body. Trees, they have got their body. But nṛloke: in the human society when you have got a body, it is not meant for working hard like hogs and dogs. This is human civilization. This is human civilization. Then what is it meant for? Tapo, tapasya. That is Vedic civilization. That is Vedic civilization. But we have made program for economic development, working hard day and night like hogs and dogs. This is going on. This is going on under the name of civilization. And to satisfy me after hard labor, there is wine and women and flesh. That's all. This is not civilization. This is hog civilization. Real civilization is for tapasya. Everything, God has given us everything you need. For human being, Kṛṣṇa has given you nice fruits, nice flowers, nice grains, nice milk, nice sugar. Why don't you eat them nicely? That is Vedic civilization. Take the grains, take the fruits, take milk, take sugar, make varieties of preparation, offer Kṛṣṇa, and take the prasāda and chant Hare Kṛṣṇa. This is civilization. This is civilization. Otherwise, simply working hard for sense gratification without any discrimination whether it is mother, or sister or any…, that is hog civilization. That the hog has no discrimination you'll find.

So therefore śāstra says, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate [SB 5.5.1]. They do not understand what is civilization. Here Kṛṣṇa said, now, aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani [Bg. 9.3]. But they do not know what is mṛtyu-saṁsāra-vartmani. Is there any university where this education is given, what is mṛtyu-saṁsāra-vartmani? Can any big philosopher can say what is this mṛtyu-saṁsāra-vartmani? They do not know. Kṛṣṇa said that "If you do not get Me, here is a chance, human form of body." Aprāpya mām. "If you don't get Me, if you come…, do not come to Kṛṣṇa consciousness, then what is the result? Nivartante, mṛtyu-saṁsāra-vartmani." If you do not take chance… Just like sometimes you have seen somebody takes his bird in the field and let him loose, out of the cage, and the bird goes and he also goes behind. But if the bird takes chance, "Now I am…, now let loose, let me fly away." But that, that he does not do. He again comes into the cage, again. Again he comes. So this human form of body is just like let loose. Now you get the freedom of flying away from this mṛtyu-saṁsāra-vartmani, but that we'll not do. We'll enter again. We'll enter. Everything is clear.

So we are not interested how to get out of the cage of mṛtyu-saṁsāra-vartmani. We are again and again coming back to the cage. This is called ajñāna. This is called ajñāna. Jñāna means that I am eternal, na hanyate hanyamāne śarīre [Bg. 2.20]. I don't…, I am not annihilated after the killing, after the annihilation of this body. Nityaḥ śāśvatayam, na hanyate hanyamāne śarīre [Bg. 2.20]. Then why I am entering this body, which is annihilated? That is the problem. That is mṛtyu-saṁsāra-vartmani. If you enter again into this material body, then again mṛtyu. Again enter, again die, again mṛtyu. Bhūtvā bhūtvā pralīyate [Bg. 8.19]. This is the problem, mṛtyu-saṁsāra-vartmani. But nobody is interested how to get out of this problem. They do not know, they do not feel. They think that "After death I am annihilated." But that is not the fact. The fact is that you have to enter another body, and any material body you accept, either king's body or dog's body or hog's body or tree's body, it will be finished. It will. That is called mṛtyu, mṛtyu-saṁsāra-vartmani.

So we are accepting similar bodies, 8,400,000 forms of bodies are there, and one after another we are entering and leaving and entering and leaving. This is called mṛtyu-saṁsāra-vartmani. But we have no such brain that how to get out this mṛtyu-saṁsāra-vartmani. We can get out. That is, that will be, that is explained, mām eva ye prapadyante māyām etāṁ taranti. This is māyā. Māyā means actually I am not under this mṛtyu-saṁsāra-vartmani. Ātma māyām ṛte rājan. It is māyā. Just like in dream, I enter some kind of body. At night, every night we can experience, that when you sleep we dream that "I have taken another body. I have gone to another place. I am working in a different way, forgetting this body." This is daily experience. And when that dream is over, then again I come to this body. I remember, "Oh, I have to go there, I have to do this," another action, other activity. This is going on. I am accepting this gross dream and this subtle dream, but what is my actual position? That I do not know. This is called ignorance. That actual position we can understand if we become Kṛṣṇa conscious. If we simply become Kṛṣṇa conscious, then we can understand our actual position. Then we can be saved, and that is stated here, aśraddadhānāḥ puruṣā dharmasyāsya parantapa [Bg. 9.3]. Aśraddadhānāḥ. If one is not interested in Kṛṣṇa consciousness, aśraddadhānāḥ, no faith-"I have no faith"-but it is for your interest, sir. Why you say that "I have no interest"? That is the…. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. They, the rascal, they do not know what is his interest. He does not know. Bahir-artha-māninaḥ, durāśayā. Bahir-artha-māninaḥ. He has got this material body, and he's thinking, "Satisfaction of my senses, that is my interest," bahir-artha-māninaḥ. And andhā yathāndhair upanīyamānās. And another rascal leader who gives him impetus, "Yes, you do this, you do that, you will be very much satisfied. You do…"

So many materialists, they engage them. That is very nice. They like to abide by such leaders. But what are those leaders? Andhā. They do not know what is the ultimate goal of life. They are themselves blind, and they are leading other blind followers. This is going on. Na te viduḥ svārtha-gatim. But actually leading, actually leader is Kṛṣṇa. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66]. He is actual leader. So don't follow all these nonsense things. Don't follow all these "isms"; you'll spoil your life, because you are not this body, that is the first… Tathā dehāntaraṁ prāpti, dehino 'smin yathā dehe [Bg. 2.13]. So everything clearly explained in the Bhagavad-gītā. So instead of accepting these blind leaders, we should know who is actual leader. Kṛṣṇa is the leader. We'll, if we take leadership of Kṛṣṇa, then our life is perfect. We could properly utilize the utility of human life. Otherwise we have been mislead.

Now Kṛṣṇa is therefore explaining that the, whatever you are seeing in this material world… What is this material world? This material world is combination of the spiritual and material energy of Kṛṣṇa. Parasya brahmaṇaḥ śaktiḥ. There are two different energies of Brahman. Sarvedam akhilaṁ jagat. What is this Calcutta city? Calcutta city means the earth, water, air, fire, sky. These are material elements, gross elements. Mind, intelligence and ego, these are the subtle elements. These eight elements, Kṛṣṇa's energy, and beyond this energy, aparayam, these are inferior energy. Beyond this inferior, super…, inferior energy there is a superior energy. Apareyam itas tu viddhi me prakṛtiṁ parā [Bg. 7.5]. Another superior. What is that superior energy? Jīva-bhūta, the living force, the living entity. So what is this world? This world, or take this Calcutta, what is it? It is a combination of material energy and spiritual energy. The spiritual energies are the living entities. He has got this material body; therefore it is a combination. So they are working. But who is working? Actually working these living entities, and he is utilizing this material energy. This is going on. Yayedaṁ dharyate…, the whole world is going on like this: a combination of material energy and spiritual energy. The spiritual energy is superior and the material energy is inferior. Therefore whatever we are seeing, they are simply display, manifestation of two energies of Kṛṣṇa. Parasya brahmaṇaḥ śaktiḥ sarvedam akhilaṁ jagat. This is jagat.

So although energy and the energetic, they are nondifferent, still energy is not the energetic. This is called acintya-bhedābheda, simultaneously one and different. The energy is not different, just like the fire and the heat and the light. The heat and light is from the fire. Wherever there is fire, there is heat and light, but still heat and light is not fire. Try to understand. This is acintya-bhedābheda. Heat is not different from fire, light is not different from fire, but still heat and light is not fire. Similarly, the everything, whatever we see, they are simply manifestation of the two energies of God, Brahman. So they are not different from Brahman, at the same time different from Brahman. This is called acintya-bhedābheda-tattva. Therefore Kṛṣṇa says here that mat-sthāni sarva-bhūtāni: [Bg. 9.4] "Everything is resting on My energy, but I am not them." The Māyāvādī philosophers, they are mistaken, mistaking that when everything is expanded as God's energy, then why there is separate God? This is material conception. God is always separate from His energy. That is distinctly said here: mayā tatam idaṁ sarvam. Everything is emanation of God's energy, but still God is not there. If you worship the energy of God, that is not God-worshiping. Indirectly it is, but directly it is not. That is explained in Bhagavad-gītā. The kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ [Bg. 7.20]. Anya devatāḥ: they are energies of Kṛṣṇa. But there is no need…, if you approach directly to the energetic, the energy is automatically touched and worshiped. Sarvārhaṇam acyutejyā. Just like if you pour water in the root. Root is the cause of the tree. So the tree, the, I mean, the branches, the twigs, the leaves, the flowers, everything, they are also expansion of the root. So if you water on the root, the service expands to other parts of the root.

yathā taror mūla-niṣecanena

tṛpyanti tat-skandha-bhujopaśākhāḥ

prāṇopahārāc ca yathendriyāṇāṁ

tathaiva sarvārhaṇam acyutejyā

[SB 4.31.14]

So it you simply worship Acyuta…. Acyuta means the Supreme Lord who never falls, who never falls down. We are cyuta. Although we are qualitatively one with God, but we have got the tendency of falldown. Therefore we have fallen down in this material world. But Kṛṣṇa does not fall down. When Kṛṣṇa comes, He is not like us. And if you consider Him as one of us, then you must be rascal number one. Avajānanti māṁ mūḍhā mānuṣīṁ tanum… [Bg. 9.11], paraṁ bhāvam ajananto. So that is Kṛṣṇa. Kṛṣṇa is expanding by His energy everywhere. Sarvedam akhilaṁ jagat, parasya brahmaṇaḥ śaktiḥ. But in the śaktiḥ, although there is relationship, that is also in different way indirectly Kṛṣṇa, but there is no Kṛṣṇa. That is not Kṛṣṇa. If you have…. (break) Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā mat-sthani sarva-bhutani [Bg. 9.4]. Everything is resting in His energy, mat-sthāni sarva-bhūtāni. Na cāhaṁ teṣv avasthitaḥ: "But I am not there." And if you, instead of Kṛṣṇa, if you worship the energy…. The material scientist, he is also worshiping Kṛṣṇa, but He is worshiping the Kṛṣṇa's material energy, not Kṛṣṇa. Therefore, if one says that "I am worshiping the energy of Kṛṣṇa, therefore there is no need of worshiping Kṛṣṇa," that is not good. That is not. Ye yathā māṁ prapadyante [Bg. 4.11]. If you stick to the worshipment of the energy, you'll get that success, but not as much success as Kṛṣṇa worship. Therefore it is clearly said,

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

[Bg. 9.4]

In another place it is said that, just like He says that "The worshiping the other demigod, that is also worshiping Me," but avidhi bhur bhavam. Yajanty avidhi-pūrvakam: that is not vidhi. Vidhi is sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66], to worship Kṛṣṇa. It is very simple. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. But people will not accept this simple thing which will give him complete perfection. But māyayāpahṛta-jñānā āsuri bhāvam āśritāḥ, because they have taken the atheistic view, āsuri bhāvam āśritāḥ, therefore māyā has taken his knowledge. They…, everything is explained in the Bhagavad-gītā. Mayaiva vihitān hi tān. If we worship other demigod, they cannot independently offer you any benediction. Kṛṣṇa said, mayaiva vihitān hi tān. They have to take sanction from the Supreme Personality of Godhead before giving you the benediction. But still such benediction is temporary, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām [Bg. 7.23]. They are temporary.

So such temporary benediction is meant for the alpa-medhasām, one whose brain substance is very small, or the brain substance, instead of brain substance, it's cow dung. They attempt, they accept in this way; otherwise every śāstra says, vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. One…, all the Vedic literatures, they aim at understanding Kṛṣṇa, and Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Give up all these things. Simply surrender unto Me." It is so easy. Patraṁ puṣpaṁ phalam… Any, any part of the world, any poor man can offer Kṛṣṇa. This is the poorest, not that who are rich, for them it is prescribed. Anyone can offer Kṛṣṇa according to his capacity. Kṛṣṇa is not hankering after your offering, but if you offer Kṛṣṇa, that is for your own interest, own benefit. Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā [Bg. 9.4].

na ca mat-sthāni bhūtāni

paśya me yogam aiśvaram

bhūta-bhṛn na ca bhūta-stho

bhūtātmā bhūta-bhāvanaḥ

This is acintya-bheda. The same thing I have already explained, that the heat and light is not different from the fire, but still the fire is not there. Similarly, although Kṛṣṇa is not there, but everything is there in Kṛṣṇa, and everywhere you can find Kṛṣṇa also at the same time, because everything is Kṛṣṇa's energy.

Just like here we are worshiping Deity made of stone. Everyone knows that the Deity is made of stone. That atheist class will say, "How is this? These foolish people are worshiping a stone statue." But no, that is not same stone statue. Stone is also Kṛṣṇa, because bhūmir āpo 'nalo vāyuḥ [Bg. 7.4]. So one who knows the art, by worshiping stone also, he can worship Kṛṣṇa. By worshiping stone also. It is Kṛṣṇa's mercy. Because at the present moment, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. By your blunt senses, you can not understand what is Kṛṣṇa, what is Kṛṣṇa's name, what is Kṛṣṇa's form, what is Kṛṣṇa's activity. Therefore Kṛṣṇa, by His causeless mercy, has come before us in the form of stone so that we can see Him. Because we cannot see beyond stone. We cannot see beyond wood. And wood and stone is also not beyond Kṛṣṇa. That is also Kṛṣṇa. So Kṛṣṇa has given us the facility to worship Him in the way as we can understand. It is not that Kṛṣṇa…. Kṛṣṇa is stone, because Kṛṣṇa says bhūmir āpo 'nalo vāyuḥ. He can take service from this, any form. There are eight kinds of forms. Either you paint, either you make a form from wood, from stone, from jewels, and according to Vedic system there are so many different types of Deities. So Kṛṣṇa can accept your service in any way. That is Kṛṣṇa's omnipotency. He has got omnipotency. But we can handle. If we simply, if we want to worship the gigantic virāṭ-rūpa of Kṛṣṇa, if you want to dress Him with cloth, where is such…, where is there such amount of cloth? How you can do it?

So it is Kṛṣṇa's kindness that He has appeared before you in a small form, so according to your capacity, you can make very nice dress, and Kṛṣṇa, you can dress Him. And by dressing Him, Kṛṣṇa will understand that "Here is my devotee. He is giving Me some service." This is the position. Therefore temple worship, the Deity worship is necessity for the kaniṣṭha-adhikārī. Simply if you think that "Kṛṣṇa is everywhere. I shall think of Kṛṣṇa, meditate on Him," that is not possible. Meditation, that is also regu…, requires good qualification. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. But Kṛṣṇa, by His kindness, arca-mūrti, a child can see also Kṛṣṇa. Any innocent, any illiterate man can see, any man can see-a brāhmaṇa can see, śūdra can see. Therefore the Deity worship so important.

na ca mat-sthāni bhūtāni

paśya me yogam aiśvaram

bhūta-bhṛn na ca bhūta-stho

mamātmā bhūta-bhāvanaḥ

Mamātmā bhūta-bhāvanaḥ: "Everything is coming from Me; therefore everything is in Me. Still I am not there." This is called acintya-bhedābheda.

yathākāśa-sthito nityaṁ

vāyuḥ sarvatra-go mahān

tathā sarvāṇi bhūtāni

mat-sthānīty upadhāraya

Just like in the sky there are so many things. Yathākāśa. Yathākāśa-sthito nityaṁ vāyuḥ. The vāyuḥ, vāyuḥ is everywhere, but it is within the sky. It is nityo, nityam. Nityaṁ vāyuḥ sarvatra-go mahān tathā sarvāṇi bhūtāni mat-sthānī. "Everything is in Me, and still I am not there." So Kṛṣṇa is outside, Kṛṣṇa is inside. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Kṛṣṇa is so kind. Kṛṣṇa is outside. Kṛṣṇa is inside. Kṛṣṇa is outside. Brahma satyaṁ jagan mithyā-no. Jagan not, not mithyā, because these elements, jagat means these five elements. That is also Kṛṣṇa. Kṛṣṇa in everything. Kṛṣṇa's energy, how we can say it is mithyā? It is not mithyā; it is fact, but we do not know it is Kṛṣṇa. We are claiming, "This is our land," but we do not know it is, it is whose land. That is our mistake. Land is not mithyā; land is fact. But we do not know whose land, to whom this land belongs. That we do not know. But a devotee knows that īśāvāsyam idaṁ sarvam [Īśo mantra 1], everything belongs to Kṛṣṇa. Kṛṣṇa also says, sarva-loka-maheśvaram: [Bg. 5.29] "I am the proprietor of all lokas." But we are claiming, "This is Indian land, it is our land," "This is Chinese land," "This is American land," and you are fighting. This is due to want of Kṛṣṇa consciousness. Actually everything belongs to Kṛṣṇa. We belong to Kṛṣṇa. My body belongs to Kṛṣṇa. I am part and parcel of Kṛṣṇa; therefore my only duty is to serve Kṛṣṇa. This is perfect knowledge. Otherwise all nonsense.

This is the…

yathākāśa-sthito nityaṁ

vāyuḥ sarvatra-go mahān

tathā sarvāṇi bhūtāni

mat-sthānī

Sarva-bhūtāni, "Everything," mat-sthānī, "they are My part and parcel." Therefore the part and parcel duty is to serve the whole. Just like this finger, part and parcel of this body, its duty is to serve the whole body. When it is…, there is some defect, then it cannot serve. Then anyone, any living entity who is not engaged in Kṛṣṇa's service, he is in abnormal condition of his life. That is not…. That is called conditional life. And as soon as he gives up this conditional life, he takes to Kṛṣṇa consciousness and begins serving Kṛṣṇa, that is mukti. That is mukti. Svarūpeṇa vyavasthitiḥ hitvānyathā-rūpaṁ [SB 2.10.6], mukti. This is the definition of mukti. Muktir hitvānyathā-rūpaṁ svarūpeṇa vyavasthitiḥ. Mukti means you give up your abnormal condition of life and you be situated in your own constitutional life. That is mukti.

So we are spreading this mukti. Kṛṣṇa consciousness means mukti consciousness. Take it very seriously. Try to understand and take advantage of it and be happy. That is our request.

Thank you very much. (end)

760422BG.MEL

Bhagavad-gītā 9.4

Melbourne, April 22, 1976

Prabhupāda: So this is the fourth verse of the subject matter, the confidential and the king of knowledge, to understand God. This is the subject matter. So yesterday we discussed that

aśraddadhānāḥ puruṣā

dharmasyāsya parantapa

aprāpya māṁ nivartante

mṛtyu-saṁsāra-vartmani

[Bg. 9.3]

There are two ways. One destination is to go back to home, back to Godhead. Another destination is to be involved in the cycle of birth and death. So this human form of life is the junction to decide where you make your way. You are going to back to home, back to Godhead, or again you are going back to the cycle of birth and death, mṛtyu-saṁsāra-vartmani? Vartmani means path. That you have to decide in this human form of life because you are not animal. Animal, they have no intelligence. Their first duty is where to get money, or not money, food. Money is required for purchasing food, but the animals, they do not know that food can be purchased. They are searching after food. But we are civilized; we are searching after money. Money is required for purchasing food. Why don't you produce food directly? That is intelligence. You are getting money, very good. What is that money? A paper. You are being cheated. It is written there, "hundred dollars." But what is that hundred dollars? It is cheap of…, piece of paper only. But because we are so fool, we are accepting a piece of paper, hundred dollars, and the struggle for existence for a piece of paper. Why don't you be intelligent-"Why shall I take the piece of paper? Give me food"? But that intelligence you have lost. Therefore my Guru Mahārāja used to say the present human society is combination of cheaters and cheated, that's all. No intelligent person. Formerly money was gold and silver coins. It had some value. But what is the present currency? Simply piece of paper. Bunch of papers. During the last war the government failed in Germany, and these bunch of papers were thrown in the street. Nobody was caring. Nobody was caring.

So our civilization is based on that way. You require food. That's fact. Therefore Kṛṣṇa says, annād bhavanti bhūtāni [Bg. 3.14]. You produce your food. Anywhere you can produce your food. The land is enough land. In Australia you have got enough land. In Africa you have enough land, uncultivated. No. They'll not produce food. They will produce coffee and tea and slaughter animals. This is their business. I understand that in your country animals are slaughtered and exported for trade. Why export? You produce your own food and be satisfied. Why you are after that piece of hundred dollars paper? Produce your own food and eat sumptuously, be healthy and chant Hare Kṛṣṇa. This is civilization. This is civilization.

So therefore Kṛṣṇa said that "One who does not take care of My instruction," aśraddadhānāḥ, "no faith…" Aśraddadhānāḥ puruṣāḥ [Bg. 9.3]. Puruṣa means any man, any human being, living being, but a human being because otherwise who will hear Kṛṣṇa? The cats and dogs will not hear. That is not possible. They have no capacity. But you are all human being. Either you are Australian or Indian or American or…, you can hear Bhagavad-gītā. There is no doubt about it. It is a question of explaining in your language. So we are trying to do that. The Bhagavad-gītā, the message of Bhagavad-gītā, is not sectarian. Don't take it like that. It is science how to make the whole human society peaceful and happy. It doesn't matter whether you are Australian, American, Indian, or African. And practically we see-we have got branches all over the world. Those who have taken to Kṛṣṇa consciousness, they are happy. So take it very seriously. Don't neglect it, that "It is a sectarian religion of the Hindus or…" No. Kṛṣṇa is not for the Hindus.

Kṛṣṇa says in the Bhagavad-gītā that sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ [Bg. 14.4]. In every forms of life, as many living entities are there… I have explained, there are different forms of life. Even within the water there are 900,000 forms of life. This is Vedic knowledge. You can take directly knowledge. You can understand. You do not require to dive into the water and make study, aquatic research work. You take the knowledge from the Vedic literature. You immediately understand that there are 900,000 species of life. This is different forms. The living entity, soul, is everywhere. But according to his karma… Just like nowadays people are very fond of diving within the water and swim. This has become a fashion. So next life they are going to become fish. Yes. Because yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram [Bg. 8.6]. If you at the time of death, if you think of that, how to swim very nicely within the water, that means next life nature will give you a fish life. You get it. That is God's mercy. Why you artificially try to become a fish? You become actually fish. That is nature's gift. So you'll get. Yaṁ yaṁ vāpi smaran. This is stated in the Bhagavad… Because whatever we practice in our life, so that concept of life, that imagination, continues.

Just like you dream. What do you dream? Whatever you think always, you dream like that. It is mental activities. So those who are trying to become fishlike, nature offers him a actual body of fish. That is transmigration of the soul. We are desiring different types of desires and we are getting a body. This is nature's law. Just like you infect some type of contagious disease. You suffer from that disease. Nature's way. It will be automatically manufactured. That is the disease. Similarly, the body will be automatically manufactured. This is the nature's law. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. You are under the control of the material nature and if you are manufacturing different ideas, nature will give you the facility to have such body. That is called transmigration of the soul. Therefore we find so many varieties of forms of life within the water, on the land, so many plants, so many varieties of trees, so many varieties of insect, so many varieties of birds, beast, and then human life, then civilized life.

So in this way, by the process of evolution, we come to this point of human form of life. And if you are actually civilized, then take advantage of the instruction of Kṛṣṇa and make your choice, whether you are going back to home, back to Godhead, or again in the cycle of birth and death. This is the point. So if we accept the instruction given by Kṛṣṇa with faith, then our life are successful. And why you should not take? It is not very difficult. And if we take Kṛṣṇa's instruction… He is the Supreme Personality of Godhead. He is speaking everything which is correct. If you take instruction from others… Others means those have no connection with God, or Kṛṣṇa. They cannot give you correct information because they are conditioned under the laws of nature. The defect is, ordinary person will commit mistake, will be illusioned, his senses are imperfect, and he has the tendency to cheat. This is ordinary living being. And those who are followers of Kṛṣṇa or Kṛṣṇa Himself, they have no such defect. Whatever they say, that is correct. So if we take correct knowledge, then our life is successful. And if we want to be cheated, then there are many cheaters. They'll cheat you. So make your choice, which way you shall go, whether you shall go back to home, back to Godhead, or again go to the cycle of birth and death. Bhūtvā bhūtvā pralīyate [Bg. 8.19].

That is our practical experience. We are changing our body. In the mother's womb we were very small. In the first night after sex the two seminas, they mix up and then it becomes a form of a pea. Within that pea form, substance, the living entity takes shelter and gradually grows. Then there are nine holes, and then the hands and legs and everything becomes complete, and when, if he can sustain, then nature's law push him by the air, and he comes out of the mother's womb, and then again grows in different types of bodies and then he becomes old man. Then, when the body is no more usable, then the body is finished and the soul again enters another mother's body. This is called transmigration of the soul. This is going on, but this is not very happy thing. Today you may have Australian body or American body or Indian body, but when this body is finished, what is the next body you are going to get? You must have information. You are human being. But that education is not there. There is no education throughout the whole world how the soul is being transmigrated from one body to another, what body we are going to get next. This will be happy or distressful?

If we get a nice body, human form or demigod, we may live very happily. Not happily, at least better than the animals. But if we get the body of an animal, then just imagine what is the suffering. If you get the body of a tree, now just imagine. A tree is standing in the open atmosphere. There is snowfall, there is scorching heat, but it has no power to move an inch. That is also life. And you can move from here to there. You have facility. So now, in the human form of life, you have got all facilities given by God. You take advantage of it. Don't put yourself again in the laws of nature and be liberated. Go back to home, back to Godhead.

This is the Kṛṣṇa consciousness movement. It is the most topmost humanitarian activities, to give them information that in this life… What we are informing? The same thing as Kṛṣṇa is, Kṛṣṇa is informing. We don't manufacture any ideas. That is not our business. Therefore we present this Bhagavad-gītā as it is. As it is. We don't change it. Why we shall change? We are not greater authority than Kṛṣṇa. Whatever Kṛṣṇa has said, that is perfect. Why shall I change it? There are many rascals. They change the meaning, the interpretation, but that is misleading. You cannot change. Everything is very clear. Just like you do not require a lamp to show the sun. The sunshine itself is quite bright to see sun. If body says, "I have brought lamp. You can see," this is nonsense. So Bhagavad-gītā is so perfectly illuminated that anyone can understand without any very advanced knowledge, simple knowledge.

Just like this transmigration of the soul. How simply it is, people cannot understand it, but Kṛṣṇa is explaining this transmigration of the soul so nicely.

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

That Kṛṣṇa says that asmin dehe: "In this body there is the proprietor of the body, soul. And because the proprietor of the body is there, therefore body is changing different forms." How? Now, just like from babyhood to childhood, childhood to boyhood, boyhood to youthhood, youthhood to middle-aged, then old man. And when the body is no longer durable, tathā dehāntara-prāptiḥ. As you have come through so many bodies, so when the body is no more usable, you get another.

So where is the difficulty to understand? Plain thing. Plain thing. But we are stubborn. We do not wish to understand. This is not a sectarian; this is a science. If a child becomes a boy, is that sectarian? The Hindu child becomes a boy, Hindu boy, and the Christian child becomes a Christian. That is outward, Hindu, Muslim, Christian. But within this body… I am Hindu or Christian because I have got this body from the Christian father-mother, Hindu father-mother. But that is body. I am not this body. Therefore we have to understand first that "I am not this body. Therefore I am not Hindu, not Muslim, not Christian, not black, not white. I am pure spirit soul." Ahaṁ brahmāsmi.

This is the first basic knowledge. This is not sectarian. This is a basic knowledge, you believe or not believe. If a child says, "No, no, I don't believe that I shall become a boy," But you believe or…, you must have to become a boy. A boy says, "No, no, I shall not become a young man." No no, you must have to. That is nature's law. Similarly, if one says, "No, no, this body finished, I will not get any body," no, no, no, you have to get it. Tathā dehāntara-prāptiḥ [Bg. 2.13]. You must have to get. Now make your choice, which kind of body you shall get. That is intelligence. That is intelligence. So that intelligence is also described in the Bhagavad-gītā that yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg. 9.25]. In this way last line is mad-yājino 'pi yānti mām. So if you like, you can go back to home; otherwise, as Kṛṣṇa says here, aśraddadhānāḥ puruṣāḥ. Aśraddadhānāḥ puruṣā dharmasyāsya parantapa [Bg. 9.3]. Dharma, this process, if one does not believe, then he is sure to go again to the cycle of birth and death. Aprāpya mām. He is given this offer, the opportunity.

Just like this Kṛṣṇa conscious movement is giving opportunity that you can go back to home, back to Godhead, but if we don't take this opportunity, if we manufacture our own way of life, then the… you cannot manufacture because the laws of nature is above you. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā [Bg. 3.27]. If by false prestige or false egotism you try to manufacture some ways and means for your happiness, that will never be possible because above you the strong nature's law is there. Nature's law will act in its own way. It will not allow to change it by your so-called devices and fertile brain. That is not possible. Ahaṅkāra-vimūḍhātmā kartāham iti manyate [Bg. 3.27]. It is simply by false prestige he is thinking that "I can chalk out my own way of life." No. That is not possible. You are completely under the laws of nature, and whatever nature will do, you'll have to accept. Next life, if nature, by nature, he gives you better body, demigod's body, you'll have to accept. And if the nature offers you a dog's body you have to accept it. You cannot change it. That is not possible.

So we must be very careful. Kṛṣṇa says very easy, that one can go back to home, back to Godhead very easily. How?

janma karma ca me divyaṁ

yo jānāti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti kaun…

[Bg. 4.9]

Kṛṣṇa says, "I appear in this material world. I appear just like ordinary child appears. I take birth." Actually Kṛṣṇa does not take birth. If you read Bhāgavata, you will see how He appeared. Anyway, even if you take Him that He appeared as the son of Vasudeva or Mother Yaśodā… You can say that He played just like a child in the hands of Mother Yaśodā. So that's all right. But you try to understand what kind of, this child display or līlā of Kṛṣṇa in front of Mother Yaśodā. That is required. Janma karma me divyam [Bg. 4.9]. That is all divine, transcendental. So if we understand that "God has become a child" or "These people, accepting a child of certain woman whose name is Yaśodā as God," then you are mistaken. And if you understand that God has come as a child of this great devotee, Mother Yaśodā, just to fulfill her desire. Because Mother Yaśodā wanted God as her son, so God, being very much pleased on this devotee, He has appeared as a son of Mother Yaśodā. Two understanding. If you take Kṛṣṇa that "Here is a child born in a vaiśya family of Mother Yaśodā, Nanda Mahārāja, and these people are accepting Him as God," then you are mistaken.

Therefore Kṛṣṇa says, janma karma ca me divyam [Bg. 4.9]. It is transcendental, divine. Therefore there are so many śāstras to understand Kṛṣṇa. Otherwise, if Kṛṣṇa is ordinary child, then why there are so many books? There is no need of so many books to understand Kṛṣṇa. Just to understand Him that He is not ordinary child; He is God Himself. Otherwise who is writing so many books for understanding a ordinary child? Therefore Kṛṣṇa says that "If one understands Me," tattvataḥ-tattvataḥ means in fact, in truth-"then he becomes so qualified that after…" We have to give up this body, any circumstances. That's a fact. Then such person who has become fully aware of Kṛṣṇa, such person, tyaktvā deham, giving up this body, tyaktvā dehaṁ punar janma naiti [Bg. 4.9], he does not take any more birth with another material body.

Then what happens? Now, mām eti: "He comes to Me." That means he gets his original spiritual body. So if we simply try to understand. It is not very difficult. Everything is explained in the Bhagavad-gītā. You try to understand Kṛṣṇa; then your life is successful. After giving up this body there is no more material body. You get spiritual body, and you enter in the spiritual world and dance with Kṛṣṇa, play with Kṛṣṇa, talk with Kṛṣṇa, live happily, blissful life. This is instruction. This is the propaganda we are making. Why we are writing so many books? We have already about eighty-two books simply on the subject matter of Kṛṣṇa, to understand Kṛṣṇa. "To understand Kṛṣṇa, oh, we can read books and we can understand." No, it is not so easy. Therefore Kṛṣṇa says in the Bhagavad-gītā that

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

To understand Kṛṣṇa in truth, little difficult because Kṛṣṇa says, "Out of many millions of person, one is interested to make his life perfect." Nobody is interested. Everyone is interested to live like animal, eat, drink, be merry and enjoy sex, and die like cats and dogs. That's all. This, so far, they know. But they do not know that we can make our life perfect here-no more death, no more birth, no more old age, no more disease. Who is interested? They think that this is story. No, it is fact. If you want to make your life so perfect, not to go through this process of birth, death, old age and disease, you can do that. There is process. But if we neglect, that is our business. But the śāstra, the knowledge, the Vedas, the big, big ācāryas, Kṛṣṇa, His incarnation, His devotees-they are simply trying to give you this knowledge that you can make your life perfect-no more death, no more birth, no more old age, no more disease. That you can make. That is possible.

Therefore śāstra says that gurur na sa syāj jananī na sā syāt pitā na sa syāt, in this way, that na mocayed yaḥ samupeta-mṛtyum. This is the perfect knowledge, perfection of life. Samupeta-mṛtyum. We have got a situation in this material world, repetition of birth, death, old age and disease. But śāstra says, "One should not become a guru, one should not become a father, one should not become a mother, one should not become a relative, one should not become a friend," in this way, he says, "if one cannot give relief to his friend or son or disciple, relief from the impending birth, death, old age, and disease." This is real contraceptive method. If you think that "If a child is born, I shall educate him in such a way that this birth will be his last birth. Next he is going to back to home, back to Godhead," then produce a child. Otherwise don't produce. This is spiritual contraceptive. This is real father and mother. Otherwise a dog is also becoming a father. The such kind of father-becoming is not recommended in the Vedic civilization. Now, just become a real father to give the real benefit to the son. Then you become a father.

This is called varṇāśrama-dharma, not to become… It is said in a Bengali poem, janame janame sabe pitā-mātā pāya: "In every life everyone gets a father and mother." Because without father and mother there is no question of birth. Janame janame sabe pitā-mātā pāya, kṛṣṇa guru nāhi mile bhaja hu diya (?): "But you cannot get the proper guidance, guru and Kṛṣṇa, in every life. You can get father-mother in every life, but you cannot get Kṛṣṇa and guru in every life." So we have got this chance this life, how to get Kṛṣṇa, how to get guru. We have got intelligence. We should not miss this point. This is Kṛṣṇa consciousness movement. Take advantage of this movement. This is not a manufactured thing. It is authorized, spoken by Kṛṣṇa, the Supreme Personality of Godhead, and accepted by big, big ācāryas from very old time, Nāradadeva, Vyāsadeva, Asita. Then, in the recent years, Rāmānujācārya, Madhvācārya, Nimbārka, and then Caitanya Mahāprabhu. Everyone has accepted this Vedic literature, and they have preached. Formerly they were preaching within India. Now, by Kṛṣṇa's grace, the preaching is going on all over the world. Take advantage of it. Make your life perfect. This is Kṛṣṇa consciousness movement.

So if we take, accept this, that "Whatever Kṛṣṇa is saying, it is perfect," this is called śraddadhānaḥ, faith. Without faith you cannot make any progress. In every action you must have faith. Just like if you go to a barber, you spread your neck like this and he is with a razor. He can immediately cut your throat. But because you have got faith-"No, this barber is honest. He'll not cut my throat. He'll cleanly shave…" So faith is required in every step. Without faith you cannot make step. Simply you have to find out the person that "He is worthy of keeping my faith." Here is Kṛṣṇa. He is accepted worthy of accepting His instruction. So take it very seriously. The Bhagavad-gītā is there. Then your life is successful.

So what Kṛṣṇa says, next verse? First of all He says,

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

[Bg. 9.4]

First of all in the beginning of the instruction one has to learn what he is, in the Second Chapter. Now, this is Ninth Chapter, far away. If we read chapter after chapter very nicely, then we come gradually to the perfection of knowledge. Now, here Kṛṣṇa says, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā. Everything, whatever you see, material or spiritual, that is Kṛṣṇa. Sarvam means everything. So Kṛṣṇa said that "I am spread all over the universe." Or, if you expand more, "That is my avyakta, nonmanifested form." Nonmanifested form.

The example is given just like the sunshine. What is the sunshine? The sunshine is illumination and the heat also, heat and light, sunshine. Now if you go to the sun planet, then what is there? Heat and light. And if you enter into the sun planet and see the person, the supreme personality within the sun… There is a supreme person. We do not know, but we understand from Bhagavad-gītā that Kṛṣṇa says, imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. He talked with the sun-god, so there is sun-god. There is god, or the president, you may say, president of the planet. And if the president is there, the government is there. There are living entities. In everywhere there are living entities. Don't think that you are simply here in this planet, and there is no living entity. It is wrong conception, foolish conception. So the president of the sun planet, He is the original person from where this sunshine and heat is coming. He is the person. And the population there, they are made so that their bodily effulgence is the heat and light, and that is being manifested in the sun globe.

So if we accept Kṛṣṇa's authority, then we can understand the sun globe, which the scientists are trying to understand but they have failed. But if we believe the words of Kṛṣṇa, then from here you can study what is the sun globe. This is a fact. You cannot imagine. You are tiny. You cannot become Dr. Frog within the well and try to understand Atlantic Ocean. That is not possible. Here the defect is, one is a small frog in the well and he is trying to understand the Atlantic Ocean. Three feet water. His jurisdiction is three feet water, and he is trying to understand Atlantic Ocean. That is the defect. For Atlantic Ocean you have to understand one has seen the Atlantic Ocean. Then you can understand. Therefore Bhagavad-gītā recommends,

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ

[Bg. 4.34]

Tattva-darśī, one has seen the truth. So here you have no difficulty. Kṛṣṇa is the Supreme Person. He knows everything. You take the information, knowledge, from Kṛṣṇa. Then your life will be successful. That is the propaganda of this Kṛṣṇa consciousness movement. Thank you very much. [break]

Gurukṛpā: …His Divine Grace, Śrīla Prabhupāda, any question, you can raise your hand.

Guest (1) (man): What is the highest devotion, the highest bhakti, please?

Prabhupāda: To love Kṛṣṇa. If you become expert how to love Kṛṣṇa… The idea of loving is not unknown to you. You love somebody. You love your wife. You love your children. You love your country. You love your society. There are so many loving aspect. But when you love Kṛṣṇa, then your life is perfect. That we have to…

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

That is the perfection of life, perfection of religious life, if one learns how to love Kṛṣṇa and without any motive, ahaituki. Just like here in this world there is no love because within this so-called love there is a motive. I love a beautiful girl because she is beautiful. A girl loves a man because he has got money. So this is the meaning of this material love. But that, not that kind of love. Here there is a motive. So ahaituki, without any motive, apratihatā, without being debtor, without any obstacle. Love of God cannot be checked by any material impediments. You cannot say that "I am very poor. Oh, how can I love God?" You cannot say, "I am very rich," or "I am black," "I am white," "I am this," "I am that." No. These material impediments has nothing to do for loving God. In any condition you can love God. Ahaituky aprati…, yayātmā suprasīdati. And if you attain that stage, then you become completely happy. Svāmin kṛtārtho 'smi varaṁ na yāce: [Cc. Madhya 22.42] "I have no more want." That is perfection of life. And so long you'll have want…

The karmīs, jñānīs, yogis, they are in want. The karmīs, they simply want material happiness. "I want this, I want this, I want this, I want this." The whole world is rolling. Modern material civilization means to create wants. That is karmī. So they want. They will never be happy. They want this, that, that, that, that, that. There is no end. And jñānīs, when they are baffled, they want to become one with God, mukti. And yogis, they want to show some magic, the magical power. So the karmīs, jñānīs, yogis-everyone is in want. They cannot be happy. And when you come to the position, "My Lord, I do not want anything. Simply I want to serve You. Give me this opportunity," that is perfection.

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

[Brs. 1.1.11]

That is first-class. Hm. Yes.

Guest (2) (man): Does God speak to me, within me, whether I listen or not?

Prabhupāda: God will speak just like you are speaking face to face if you are qualified.

Guest (2): Not in terms of words or even sound within me but does…

Prabhupāda: Sound is speaking. Speaking is sound. There is no difference. When you speak there is sound.

Guest (2): Is the feeling of God within me whether I…

Prabhupāda: God is within and without, both. Not only within. That is… That I was… I want to explain, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā [Bg. 9.4]. "I am everywhere." God is not only within, but without. But we have to see Him. We must have the eyes to see Him. God is everywhere. Mayā tatam idaṁ sarvam. Everywhere. God is everywhere. So we have to qualify ourself how to talk with God, how to see God. Otherwise God is present everywhere.

Guest (3) (girl): How does one surrender to Kṛṣṇa?

Prabhupāda: Surrender to Kṛṣṇa whatever you possess. What you possess? You possess your body, you possess your mind, and, it may be, you possess a home, wife, children, or husband, children. This is our possession. So when we surrender, "My dear Lord, whatever I have got… I have got this body, I have got little mind, speculation, and some, a home or husband, wife, children-everything surrendered to You." Mānasa deho geho, jo kichu mora. Bhaktivinoda Ṭhākura says. We don't possess much. We possess whatever God has given us, little. So anyway, "Whatever we possess, everything is surrendered to You without and reservation." That is surrender.

Guest (4) (Indian man): This surrender is made or it happens?

Prabhupāda: You are already surrendered, but you are surrendered to the police of God. Just like a citizen. He has to surrender. He has to surrender to the police or to the government. If he surrenders to the government, then he hasn't got to the police custody in jail. So instead of surrendering to Kṛṣṇa, we have surrendered to His māyā. And the māyā is punishing us.

daivī hy eṣā guṇamayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti (te)

[Bg. 7.14]

So if you want to get relief from the punishment of this māyā, then you surrender to Kṛṣṇa. Your position is to surrender, either this side or that side.

Guest (2): What can you do to still two voices inside yourself? One voice tells me that the mystics' view on the world is correct and it has its own logic and it's consistent. And this, when I'm in a meditative mood I can comprehend. But when I walk in the daylight and the illusions are around one, then the other voice talks and says, my so-called logical voice, my daily, logical voice, says, "That a fantasy, a dream you're chasing. You're only putting your logic to it. Maybe it doesn't exist." How can one get over this doubt?

Prabhupāda: That means you are surrendering to different people. That is your position.

Guest (2): Sorry, I didn't hear you. Sorry.

Prabhupāda: You are surrendering to this boy or that boy, hearing. This is correct or that is correct. But you do not know what is correct. So under the circumstances, you surrender to Kṛṣṇa; you'll get the correct answer.

Guest (2): Be patient and wait.

Prabhupāda: Yes. Because He is the Supreme, there is no cheating; there is no imperfection. Therefore you get the correct answer. You surrender to Kṛṣṇa.

Guest (5) (young man): Śrīla Prabhupāda, I was told that… When one is surrendering to Kṛṣṇa, how does he discriminate between being tactful and, on the one hand, and, on the other hand, compromising in his speech?

Prabhupāda: To surrender to Kṛṣṇa is the best tactful and if you surrender, He will give you instruction. Then all tactfulness will be there. Teṣām aham.

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

[Bg. 10.10]

If you become completely surrendered, devotee of Kṛṣṇa-He is within your heart-He will give you right instruction so that every sphere of life you'll be perfect.

Guest (5): Why are people cruel? Why do they persecute other human beings and torture them? How is it they are able to do this?

Prabhupāda: Because he is not in his normal condition, under the dictation of māyā, he is thinking, "This is my enemy; this is my friend," and he's acting like that. But when he becomes Kṛṣṇa conscious, then he becomes learned. There is no more enemy. Everyone is friend. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]. That is the highest stage of life. All right. Chant Hare Kṛṣṇa.

Devotees: Jaya Prabhupāda. (end)

760423BG.MEL

Bhagavad-gītā 9.4

Melbourne, April 23, 1976

Prabhupāda: (leads devotees in chanting)

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

[Bg. 9.4]

So God… Sometimes some foolish question is there, "Can you show me God?" The answer God is giving, that mayā tatam idaṁ sarvam: "I am everywhere. If you have eyes to see, you can see Me." So actually God is everywhere; otherwise how He is God? God means the great. But you do not know how great He is. We simply say, "God is great," but we have no idea how God is great. That is explained in the Vedic literature, that He is everywhere. God is everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham. Eko 'py asau racayituṁ jagad-aṇḍa-koṭim [Bs. 5.35].

There are… Material world means there are innumerable universes. Just like you cannot count the stars and planets. Every day you are seeing, at least at night you see, but can you count it? No, that is not possible. So this is only one universe, the universe in which our planet, this earthly planet is situated. It is tiny planet. Out of many millions of planets this is one. So we cannot even calculate this one planet. In which portion, which direction, which country is there, how many population, what is there. We have no calculation. This is God's creation. Anything you take… You cannot count even your hair. You claim, "This is my hair." Can you count it? No. That is God's creation. Everywhere God is present and everything is innumerable, beyond our counting capacity.

In this way God is situated. Antar bahiḥ. He is situated outside, He is situated inside also. Kṛṣṇa says… This is quite reasonable, otherwise how He is God? Just like I am here, you are here, but you are not in your apartment. You are absent from your apartment. But God, God means He is in his apartment and He is everywhere. That is God. The rascals, they claim that "I am God." What kind of God you are? Are you everywhere spread? So you should not accept such cheap God. God's description is there in the śāstra. Eko 'py asau racayituṁ jagad-aṇḍa-koṭim [Bs. 5.35]. One part, one portion is Paramātmā, the Supersoul. In His Supersoul feature He is present in innumerable universes. Eko 'py asau racayituṁ jagad-aṇḍa-koṭi. Jagad-aṇḍa means the universe. It is just like an egg. They are aṇḍa. Aṇḍa means egg. The form is like egg. So there are millions. So to maintain the millions and millions of universes by His one portion, Paramātmā, He is spread. He is called Kṣīrodakaśāyī Viṣṇu. It is a great science. God expands Himself in so many ways, and for the material world He is expanded as puruṣāvatāra: Kāraṇodakaśāyī Viṣṇu, Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī Viṣṇu. He's expanding like that. Causal Ocean.

The Causal Ocean, He is lying there, sleeping within the ocean, and from His breathing the universes are coming out. This is God. Because He is in a sleeping condition, that is expansion of God. That is not original God. Original God is Kṛṣṇa. But he can expand Himself. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca [Bs. 5.33]. That is God. Just have some idea what is God. So as Kāraṇodakaśāyī Viṣṇu, He is sleeping within the ocean, and as soon as there is question of sleeping, there is breathing also. The bubbles, the bubbles are expanding as universe. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. So breathing means exhaling, inhaling. So when the breathing, air is coming out, innumerable universes are coming into form, and when He is inhaling, then all of them becomes annihilated. This is material world. Material world means it comes into existence at a certain date, it remains for some time, it gives so many by-products, and it expands, and then dwindles, then finish. This is material, everything. Your body is like that, my body is like that. The whole universe is like that.

So here it is explained, mayā tatam idaṁ sarvam. This is God's impersonal expansion. When we cannot understand God, then we come first to the impersonal feature, everywhere, pantheism, which is known as, in philosophical terms, pantheism. There are different, I mean to say, ideas, and philosophical proposition. So this mayā tatam idam. But the pantheists, because the materialist think of limited… (coughs) They think that "God is everywhere. Therefore there is no personal God." No, that is foolish, foolishness. He is everywhere, it is explained here. Mayā tatam idaṁ sarvam: "By Me…" Mayā means, "by me." "By Me, or by My energy, I am expanded everywhere." Mayā, this word, it is causative. Causative means I have caused. The example is… If you want to understand, the example is very simple. Just like as soon as the sun is risen, immediately the sunshine is expanded.

The other day, while coming here, we saw how within a second the sun arose from the sea water. Not from the sea… It looks like that. Immediately, within a second, the whole world became illuminated. Immediately, within a second. So the, what is this illumination? It is the expansion of the sunshine. But because the expansion is there it does not mean the sun globe is finished. The sun globe is there, and within the sun globe the sun-god is there or the predominating personality of the sun globe is there. His name is also known to us. His name is Vivasvān.

Just like in America the President's name is Ford. Those who are intelligent person, he knows, "Oh, you are President." Similarly, every planet, there is a president. There is chief person. And the name are recorded in the Vedic literature. And in the Bhagavad-gītā you'll find that Kṛṣṇa sometimes in forty millions of years ago… We calculated, forty or four hundred. Some millions of years, He met the sun-god and He spoke Bhagavad-gītā. Imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. So we have to take information from the right source. Then we are awareness of everything. How God is expanded everywhere, you can take this example. The sun is away from us, according to the scientists calculation, 93,000,000 miles away. And immediately, within a second, his sunshine is expanded all over the universe. Immediately. At least 93,000,000's of miles. Within a second.

So if it is possible by ordinary material thing-Kṛṣṇa, God, is full spiritual-how much spiritually powerful He is, that He can expand Himself all over the universes? This is called thoughtful consideration. So Kṛṣṇa… When Kṛṣṇa says, mayā tatam idaṁ sarvam, "I am expanded everywhere," where is the difficulty to understand? There is no difficulty-if we are sane person. If we can see that "In one universe there is one sun and the sun is so powerful, it is a material thing, and there are innumerable universes and there are innumerable suns. One who has created these suns, how much powerful He is, "this is the calculation, common sense. If one sun, which is material, if it is so powerful that for millions and millions of years it is giving its energy, heat and light-still, it is so bright and powerful and temperature is so high-how much powerful temperature is of God, you can just imagine.

So when He said, mayā tatam idaṁ sarvam, it is not a false pride. It is fact. Simply we must have brain to understand. Mayā tatam idaṁ sarvam. Every particle, every atom, there is presence of God. That is stated in the śāstra. Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. Paramāṇu means the atom. God is within the atom. So God is within you also. God is outside; God is within. Outside, as we see these five elements… What are these five elements? The same thing, expansion of God's energy. Just like we practically see scientifically, the sunshine is the cause of this universe. Within the sunshine all the planets have grown, and in each and every planet, due to the sunshine the vegetables are growing. There are leaves. When there is no sunshine the leaf falls down. As soon as the sunshine is there the colorful fruits and flowers and leaves come out. Everything is due to the sunshine.

Similarly, the supreme sun is Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. He has got… Just like the sun has shining, similarly-try to understand-God has got His effulgence, bodily shining. That is called brahmajyoti. When the brahmajyoti is there innumerable universes are generated. Therefore he is cause of all creation. It doesn't require to manufacture each and every universe. He is so powerful that in His effulgence, in His shining, innumerable universes are created. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam [Bs. 5.40]. In each universe there are many millions and millions of stars and planets.

These are the description in the Vedic literature. So we have to learn. You cannot by your tiny effort with limited power, limited sense, I mean to say, perception, you cannot speculate. You have to understand from authoritative statements. That is called Veda. Vedas means knowledge which is perfect knowledge and if you study Vedas, then you get perfect knowledge of everything. And the cream of the Vedic knowledge is here in the Bhagavad-gītā. So if you read Bhagavad-gītā carefully, then you get all the knowledge very perfectly. Here it is said, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā. And that expansion, that impersonal expansion, avyakta, not manifested… You cannot see God in person in this expansion. Therefore sometimes we foolishly say that "Can you show me God?" God is there. You have to make your eyes to see. Just like God is here in the temple but somebody is thinking that "This is not God. This is a statue or an idol. They are worshiping idol." Supposing it is idol, but if God is everywhere, why He is not in the idol? What is the argument? If God is everywhere, then why He is not idol? God has the power. And actually this is not idol. This is God's energy. The same example: The sunshine is everywhere, so originally sunshine is the cause of everything.

Similarly, God's effulgence is the cause of material things also. That is explained in the Seventh Chapter of Bhagavad-gītā. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg. 7.4]. The five elements… [break] …have been summarized into three: external energy, internal energy, and marginal energy. The external energy is this material expansion, manifestation. Similarly, there is internal energy, the spiritual world manifestation, and in between them there is another energy called marginal energy, taṭastha, that we are, we living entities. We are His marginal energy. Marginal energy means we can live either in this external energy or in the internal energy, in between. So at the present moment we are living in the external energy. But this external energy is also Kṛṣṇa's energies, God's energy. It is not different from Him. But the external energy means we are captivated by the external energy. But the external energy is not permanent. The internal energy is permanent. The spiritual world is permanent, and we are also permanent, jīva-bhūta. Na hanyate hanyamāne śarīre [Bg. 2.20].

So the Kṛṣṇa consciousness movement is to transfer oneself from this external energy to the internal energy. That is the purpose of all Vedic literature. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. To understand God and go back to home, back to Godhead, that is perfection of life. So here we are in the God's energy. There is no doubt. Mayā tatam, mat-sthāni sarva-bhūtāni [Bg. 9.4]. Everything. Bhūtāni means all living entities, anything which has grown. The trees, the plants, the hills, the ocean, the sky-everything is resting in God's energy. Mat-sthāni sarva-bhūtāni na cāhaṁ teṣv avasthitaḥ. But it is not that… The pantheists, they think that "If God has expanded in everything, then whatever I worship, that is God's worship." No. That is the… Kṛṣṇa said, "No, that you cannot take."

The same example: The sunshine is not different from the sun, and because the sunshine has entered within your room it does not mean the sun has entered in your room. If you try to understand, then you'll understand that God is everywhere; still, He is not everywhere. This is His inconceivable power. Therefore, if we want to worship God, then we have to worship His form, His name, name, form, quality, pastime. Then we shall realize that God is person, Supreme Being, and He has got all the propensities as we have got. Because we are part and parcel of God, we can study God's personality from our personality, just like we can study the father by the symptoms of the son-this is crude example-similarly, whatever propensities we have got, wherefrom the propensity is coming? It is coming from God.

Therefore in the Vedānta-sūtra it is said, janmādy asya yataḥ: [SB 1.1.1] "Everything is emanating from God." The original source of everything is God. So when we study our self minutely, that "what is our position?" Or by studying ourself we can study the nature of God. The difference is only that He is huge, the great, we are small particle, but the qualities are the same. You take a drop of the ocean water. The chemical composition is the same. The taste is the same. So that is the difference between a living entity and God. We are a small sample of God but God is great. If we understand this philosophy, then it is not difficult to understand what is God, and then we can establish our original relationship. And if we act accordingly, then our life is successful. Thank you very much.

Gurukṛpā: If somebody would like to ask some question to Śrīla Prabhupāda, raise your hand. No questions? Everybody agrees?

Guest (1) (young man): Would you like to give your views on psychiatry?

Puṣṭa Kṛṣṇa: Would you like to give your views on psychiatry? Psychiatry. Psychiatrist.

Prabhupāda: What is that? (laughter)

Puṣṭa Kṛṣṇa: Well, when someone is having some kind of mental problem the psychiatrist analyzes it from the medical viewpoint, sometimes from the psychological viewpoint.

Prabhupāda: Hm. Psychiatrist.

Puṣṭa Kṛṣṇa: Yes. (laughter)

Prabhupāda: This is an expansion of the energy known as mind. That is explained in the Bhagavad-gītā, khaṁ mano buddhir eva ca. These are subtle matter. So different division. God's creation is wonderful that even if you take the atom, there are so many things. That is… Scientists are… So what to speak of mind, thinking, feeling, willing, and there are so many divisions. So what is your question about the psychiatrist? It is a material thing and very subtle, and there are so many divisions. So what is your question about it?

Guest (1): I just wanted your views on your concept of…

Prabhupāda: Yes, everything is resting on God. This is also resting on God.

Guest (1): Is it necessary to have a therapeutic system?

Prabhupāda: No, everything First of all we have to understand that everything is expansion of God's energy. So if you understand God, then the energies are automatically understood. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. This is the Vedic injunction. If you try to understand God, then His energies also will be understood by you. If you know the root, if you water on the root of the tree, then the tree, whole tree, becomes luxuriantly flourished. So our proposition is: you take the root, Kṛṣṇa, and you will understand everything properly from the root. If you want to understand the tree, whole tree, you try to understand it from the root, not from the top. So disease, any disease, if you understand the root cause of the disease you can give proper medicine and he's cured.

So psychiatrists generally their patients are crazy fellows. Generally they treat crazy fellows. Is it not? No sane man goes to a psychiatrist. (laughter) Is it not a fact? So all these crazy men sometimes makes the psychiatrist a crazy also. So more or less, everyone is crazy. That is the… It is not my layman's opinion. It is the opinion of a big medical surgeon. There was a case in the court, murder case. The murderer pleaded that "I became crazy, mad, at that time." That is generally… So the medical man was called to examine. He was great civil surgeon in Calcutta. So he gave his opinion in the court that "So far I have treated many patients, so my opinion is that everyone is more or less a madman. More or less. It is a question of degree." So our opinion is like that, that anyone who is not under the direct connection with God, he's a crazy man. He's a madman. Now you can treat. So we are also psychiatrists. We are pushing this Kṛṣṇa consciousness. So because anyone who is in this material world-more or less crazy, madman. Because he doesn't care for God, therefore he's crazy. He is completely under the control of God, but still, he has the audacity to say, "No, I don't believe in god." Crazy man. So anyone who does not believe in God, he's a crazy fellow. You can treat him. Everyone is patient.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

This crazy fellow is fully under the control of material nature, and he's still thinking that he is independent. That is craziness. Everyone is thinking like that, so everyone is a patient of psychiatrist. How we can declare independence? There is no independence. We are completely dependent on the laws of material nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. This is knowledge. Nobody wants to die, but nature says, "You must die." Where is your independence? Nobody wants to take birth, enter into the mother's womb. But you must enter. Nobody wants to become old man. Nature says, "You must become old man." Nobody wants disease. The nature says, "You must have disease." So where is your independence? But the crazy fellow says, "I am independent. I think like this." What is the value of your thinking? You may think in your favor but the nature will not allow you. So everyone is crazy who is declaring independence. He's a crazy. Then? Any question? Yes, this question is very nice. Anyone who does not believe in God, does not surrender to God, he's a crazy fellow, that's all.

Guest (2) (girl): Śrīla Prabhupāda, to go back home one must receive the mercy of the spiritual master. Is there any particular activity in devotional service which is more favorable to this, and if so, how does one know which activity to perform?

Prabhupāda: Hm?

Gurukṛpa: She wants to know what's the best activity to perform to go back to Godhead.

Prabhupāda: You are already performing Hare Kṛṣṇa chant, very easy thing. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]. That is the best education, to hear about God, to chant about God, to think about God, to worship God. In this way there are nine processes recommended. You are following that, at least trying to follow. Then, when you are perfect, then you'll go. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. No more material body. You follow strictly the devotional process. There are nine different ways. But if you simply hear about God, then you also become perfect. Any one of them… You take nine of them, eight of them, seven of them, six of them, five of them-at least one you take, and you'll be perfect. One must take. Just like Mahārāja Parīkṣit, he took only one. He listened to Śukadeva Gosvāmī. He became perfect. Śukadeva Gosvāmī, he simply chanted; he became perfect.

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam (ātma-nivedanam)

[SB 7.5.23]

Arjuna, he simply took Kṛṣṇa as a best friend; he became perfect. That is Bhagavad-gītā. He has accepted Kṛṣṇa as the best friend: "Kṛṣṇa, although I am talking with You as friend, but I know what you are. So I am perplexed. Kindly give me lesson." Śiṣyas te 'haṁ śādhi māṁ prapannam: [Bg. 2.7] "My dear Kṛṣṇa, I am surrendering unto you. I accept you as my spiritual master. Kindly teach me." So he became perfect by making Kṛṣṇa his friend. So nine processes. Any process you take and do it perfectly; then you become perfect. So we are opening different centers all over the world. At least if they come and hear about Kṛṣṇa they'll become perfect, without doing anything, simply by hearing, hearing. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam. It is very easy. It is not at all difficult. Where is the difficulty? God has given us ear, and if we simply hear, listen what Kṛṣṇa says, we become perfect.

Guest (3) (man): What if you hear in your heart but don't act in your life.

Prabhupāda: Hm?

Puṣṭa Kṛṣṇa: What if you hear but don't act accordingly in your practical life?

Guest (3): You feel it in your heart…

Prabhupāda: No, hear means you do it in practical life. Otherwise what is the hearing? Then just like one stone, he has got ear. That is not atten… Hearing means it will react. That is hearing. The more you hear, it will react. Then you practically do it. But everything comes by hearing. So hearing is so important. Just like even in your ordinary education you go to the school, college, and hear from your professor. Hearing is so important. Then you become perfect. You take your degrees. Similarly, the science of God, you simply hear about it. Śravaṇaṁ kīrtanam. Then, gradually, it will purify. Hearing means purifying the dirty things within the heart. That is hearing. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. Because it is spiritual, hearing has got a potency to purify you. This is not ordinary hearing. This is spiritual hearing, so it has got a potency. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. Anyone who takes part in this process of hearing and chanting, he becomes pious, purified. Just like if you touch some way or other the fire, it will act, similarly, Kṛṣṇa is spiritual. You hear about Kṛṣṇa; then it will act. Then you'll be purified. So any other question?

Guest (4) (man): Śrīla Prabhupāda, how can we understand why the Kṛṣṇa consciousness movement seems to attract so many young boys and young girls in the Western world…

Prabhupāda: Tax? Tax?

Hari-śauri: Attracts.

Prabhupāda: Attracts, oh.

Guest (4): Attracts so many young people and not so much the middle-aged and older people in the Western world.

Prabhupāda: Not only Western world, everywhere. Therefore they are called "old fools." (laughter) Because they require time to forget what they have learned. Young men, they are receptive. Therefore, for education, younger age is recommended. There is a history in… One father and one daughter, they both appeared for B.A. examination. The father failed and the daughter passed. Younger generation, they can receive very nicely. Older generation, it is little difficult. Therefore it is recommended by Prahlāda Mahārāja,

kaumāra ācaret prājño

dharmān bhāgavatān iha

durlabhaṁ mānuṣaṁ janma

tad apy adhruvam arthadam

[SB 7.6.1]

He recommended, "My dear friends…" Prahlāda Mahārāja was five years old boy and he was preaching Kṛṣṇa consciousness in his classroom. When the teachers are out he would preach Kṛṣṇa consciousness. When friends would request, "My dear Prahlāda, just play. This is tiffin hour," so he said, "No, no, no, no. My dear friends," kaumāra ācaret prājño dharmān bhāgavatān iha. "Immediately. We are now young boys. This is the time to learn." Kaumāra. Kaumāra means between five to ten years. This is the time. Dharmān bhāgavatān iha. Why? Now durlabhaṁ mānuṣaṁ janma: "Don't think that your life is guaranteed. We can die at any moment. Better understand the science of God in this early age." This is Prahlāda Mahārāja's recommendation. So this bhāgavata-dharma, Kṛṣṇa consciousness, should be learned from the very beginning. Then it will be solid. By nature's way younger generation, they capture very nicely. Yes. This question was asked by many gentlemen to me, that "Why younger generation attracted?" Because they are receptive. This is the age. So don't waste time. From the very beginning of life, when we can talk, when we can walk, learn Kṛṣṇa consciousness, chant Hare Kṛṣṇa. Life will be successful.

We are, therefore, opening so many gurukulas to teach from the very beginning of life. Brahmacārī gurukule vasan dānto guror hitam. They should be trained up how to offer respect to guru, to superior. These things are not taught. The Vedic system is first brahmacārī, then gṛhastha. That is compulsory, brahmacārī, gṛhastha, vānaprastha, sannyāsa, four divisions. First of all he must be trained up first-class brahmacārī, up to twenty-five years. And then, if he likes, he can enter into family life. That is also up to fifty years. Naturally a person after being trained up as brahmacārī enters family life, he cannot stay in family life for all the days. Fifty years, when his sons are grown up, say twenty years, twenty-five years, then he can retire from family life. That is called vānaprastha. The wife can remain as assistant, not for any other purpose. Then, when he is fully prepared, the wife goes to the care of elderly children and the wife takes sannyāsa.

But this culture is lost. Now unless one is shot dead, he would not leave family life. (laughter) Even Mahatma Gandhi, he got independence and everything; still he would not leave. So he was shot dead. This is our position. All politicians, all big big men, they are not going to retire, stuck up. This is not civilization. When one is young, he can remain with family, wife, children, twenty-five to fifty years. That's all. No more. Give up. Then take vānaprastha. Train up yourself for becoming sannyāsī. Then take sannyāsa simply for understanding God. That is sannyāsa. You can take sannyāsa from the very beginning, but if it is not possible, at least at the fag end of your life everyone should take sannyāsa and completely devote in understanding the science of God. That is called sannyāsa.

This is Vedic system, varṇāśrama-dharma. Now it is foolishly going as Hindu dharma. What is the Hindu dharma? Hindu is not found even in the scriptures. This is a name given by the Mohammedans. Sindu. There is a river, Sindu. From Sindu it has come, "Hindu." Actually the Vedic culture is varṇāśrama-dharma, four varṇas and four āśramas. That is real Vedic culture, how to create brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa-eight. This is called varṇāśrama-dharma.

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam

[Cc. Madhya 8.58]

Actually human civilization begins when this institution of varṇāśrama is accepted. Otherwise it is animal civilization-eating, sleeping, mating, and dancing, that's all. All right. Thank you very much. (end)

661124BG.NY

Bhagavad-gītā 9.4-7

New York, November 24, 1966

Prabhupāda:

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

[Bg. 9.4]

So this verse we have discussed last day. The Lord says that "All the universal planets, they are resting on My energy." The weightlessness energy, according to the modern materialistic science, how it is possible? That weightlessness we cannot manufacture. It is by nature's law, or, of course, modern scientists, they take nature as the Supreme, but Bhagavad-gītā, or the persons who are theistic, they do not take nature as the Supreme. Supreme is the Lord. Behind the nature there is Lord. We'll find in the Bhagavad-gītā,

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

[Bg. 9.10]

The Lord says, mayādhyakṣeṇa. Mayādhyakṣeṇa means "under My superintendence. Under My superintendence." So material nature cannot play such wonderful things unless there is hand behind it, the Lord's hand. That is to be accepted. You cannot see. You cannot give an example where material things are automatically working. You have no such example in your experience. Matter is inert. Without spiritual touch, there is no possibility of acting. Matter cannot act automatically. Just like you take for example a nice arrangement of machine, wonderful, but unless a person touches that machinery, it cannot work. It cannot work. And what is that person? That person is spirit, the driver, the engineer. He's a spirit. So without spiritual touch, oh, nothing can move. It is simply ignorance that we say that matter is moving automatically. No, that is not possible. You cannot show any example within your experience or in the history that matter is moving automatically, no.

So the Lord says that "All these planets, all this universe, they are resting on My impersonal energy." So His energy is impersonal, but He is person. He is person. We have so many examples in our experience that a person, by his energy, he can play wonders, by his energy. But still, the person remains as person. Because he is expanding energy in various ways, he does not become imperson. So if a ordinary man in this world, he can expand his energy in various ways and at the same time, he can remain a person, why not the Supreme Personality of Godhead? So that, that impersonal feature of the Lord is His energy. But the Lord Himself is a person. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Just, just like we are persons, so He is also person. But He is the Supreme Person. We are all dependent person. That is the difference. He's the Supreme Person.

The Lord says again that na ca mat-sthāni, na ca mat-sthāni bhūtāni paśya me yogam aiśvaram. Now, you can say, "Oh, Lord, He may be overburdened because He is bearing so many…" Just like, with our material conception… Just we see… We have seen the picture of Atlas: one stout man is bearing a big planet on his head. So we may think, "Oh, Lord is bearing so many big, huge planets on His shoulder. He must be troubled." No. The Lord says, na ca mat-sthāni bhūtāni paśya me yogam aiśvaram: "Although they are in My energy, still they are not in Me." Paśya me yogam aiśvaram: "This is My mystic power." Paśya me yogam aiśvaram. Bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ: "I am maintaining all these living entities." Bhūta-bhṛt bhūta-sthaḥ. "And My energy is all-pervading. Still, I am not there." Paśya me yogam aiśvaram. This is His mystic power. Nanu rati-gurum bharam vahaste(?) mahan kheda syad iti cety aha, gatadau udaka aniva bhara-bhūtāni ca bhūtāni samsrsttani mayi na santi, tarhi mat-sthāni sarva-bhūtānity ukte viruddhe iti ceti tatraha paśyateti.(?)

So this is the wonderful power, inconceivable power, that He is in everywhere, but still, He is aloof, He's aloof from that place. We can feel His energy, but we cannot see because in this material eye we cannot see. But when we develop our spiritual quality-we sanctify our senses-then even within His energy we can see Him. Take for example. Just like electric power is transmitted everywhere. There is wiring. Now, if some electrician is there he can take electric power from anywhere and utilize the electricity. Similarly, His energy is spread all over the universe. When we are transcendentally situated, just like when we become the electrician, then from anywhere we can see God eye to eye. Premāñjana-cchurita-bhakti-vilocanena [Bs. 5.38]. That creation, spiritualization of the senses, is possible by devotional service and love. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. Therefore, as the Lord says, that mayā tatam idaṁ sarvam jagad avyakta-mūrtinā, the Lord is all-pervading all over the universe. Therefore He is within the stone, He is within the earth, He is within the water, He is within the air-everywhere. Therefore, if we make an image of God from anything, either of water, either of stone, either of anything, oh, that is not doll. That is also God. If we have got sufficient devotion, that image also will speak with me, because God is everywhere. Mayā tatam idam sarvam: "I am spread all over, impersonal." But if we make His personal form from anything, either from the stone or from earth or from wood or from anything, or if we create an image of God within myself… There are eight kinds of images recommended in the śāstra, in the Vedic literatures. So any kind of images can be worshiped because God is everywhere.

Now, you can say that why God should be worshiped in images, not in His original form, spiritual form? Yes. That may be a question. But I cannot see spiritual form. That is my difficulty. My senses are so imperfect that I cannot see God immediately in His spiritual form. Therefore, out of His causeless mercy, He appears before you as you can see you, Him. We cannot see just now with our material eyes except stone, earth, wood, something tangible. Therefore He becomes… These forms are called arcāvatāra, incarnation of arcā, conveniently presented by the Supreme Lord so that we can actually see. But the result will be that in the image, if you concentrated your energy, and if you love and offer your, I mean to say, devotion, this will be responded, even from that image.

There are many instances, very many instances. I'll cite one story. It is very interesting story. If you go to India, you'll find one nice temple in Orissa. It is called the temple of "Witness-Gopāla," Sākṣī-Gopāla, Witness-Gopāla. This Gopāla was situated in a temple at Vṛndāvana. Now, two brāhmaṇas, one young and one old, they went to visit Vṛndāvana, the place of pilgrimage, and the old man… Because at that time there was no railway, the journey was very hardship. The old man felt very obliged, and he began to say to the young man, "My dear boy, you have done so much nice service to me. I am obliged to you. So I must return that service. I must give you some reward." So the young man said, "Oh, my dear sir, you are old man. You are just like my father. So it is my duty to serve you, to give you all comforts. I don't require any reward." Formerly, the boys were so gentle. And still, there are many boys like that. So the old man also thought that "No, I am obliged to you. I must reward you." So he promised that "I shall get you married with my youngest daughter." Now, the old man was very rich man, and the young man was not rich. He was poor. Although he was brāhmaṇa, learned. So he said that "You are promising. You don't promise this because your kinsmen, your family men will not agree. I am poor man, and you are rich man. You are aristocratic. So it will be not. This marriage will not take place. Don't promise in that way before the Deity. It is not good because Deity is there." But he was firm faith that "Kṛṣṇa is hearing," because the talks were going on in the temple. "So it will not be fulfilled." "No." The old man became still more persistent. "No, my daughter I shall offer you. Who can forbid me?"

So in this way, when they came back, one day the old man proposed to his eldest son that "Your youngest sister should be married with that boy. That I have promised." Oh, the eldest son of that old man become very angry: "Oh, how you have selected that boy to be husband of my sister? He's unfit. He's poor man. He's not so educated. Oh, this cannot take place." He did not agree. Then the mother of the girl, he(she) came to the old man: "Oh, if you get my daughter married with that boy, then I shall commit suicide." Now the old man is perplexed. Then, one day, the boy was anxious that "The old man promised before the Deity. Now he is not coming." So he… One day he came to his house: "Well, my dear sir, you promised before the Lord, Kṛṣṇa, and you are not fulfilling your promise? How is that?" The old man was silent because he was praying to Kṛṣṇa that "I am now perplexed. If I persist in offering this daughter to this boy, now there will be great trouble in my family." So he was silent. So, in the meantime, the eldest son came out and he began to quarrel with: "Oh, you, you plundered my father in the place of pilgrimage. You gave him some LSD or something, (laughter) intoxication. You took all the money from my father. Now you say that he has promised to offer you my youngest sister. You fool!" He began to say like that.

Then all the neighboring gentlemen, they: "Oh, what is the trouble? Here there is so much howling." "This is the… Do you think, sir, that this boy is fit for my sister? We are aristocratic family and this and that…," so on. So the young man said… Young man could understand the old man is still agreeable, but these, his sons and family members, as he suggested, they are not agreeable. So he explained the whole thing before all the gentlemen who came, that "This is the fact. Now, he promised. Now, for the sake of his son and wife, he cannot fulfill his promise. This was a promise before the Lord." In the meantime, the old man's eldest son… He was atheist. He voluntarily says, "Well, if your God comes and gives witness, then I shall offer my sister to you." But he was confident that God will come. He said, "Yes. I shall ask God. I shall ask Kṛṣṇa to come and give witness." So… Now, before all gentlemen this was done. Then the young man said, "All right, let us now come to agreement that I shall call Kṛṣṇa from Vṛndāvana to give witness in this matter, and when He comes, you'll have to." All the other gentlemen, they also persisted. So there was some agreement. So this boy went again to Vṛndāvana to his Gopāla, and he prayed that "Sir, You have to go with me." He was so staunch devotee, just like talking with friend. He did not think that He's a statue; it is image. He knew God. That was his conviction. So God said, "How do you think that a statue can go with you? I am a statue. I cannot go." Then this boy replied, "Well, if a statue can speak, He can go also." (laughter) Then Kṛṣṇa said, "All right, I shall go with you." Then there was some arrangement that "You will not see Me, but I will go with you. I'll go with you, and you hear, you'll hear the sound of My nūpura." A nūpura is an instrument which is fixed up in the leg of Kṛṣṇa. It sounds like "Ching, ching, ching, ching," just like that. So He was going with him, and daily he was offering some foodstuff, taking alms from the village. In this way he was coming, but when he came in the precincts of the village, of his own village, he could not hear the sound of the nūpura. So he saw back: "Oh, where is Kṛṣṇa?" He saw that statue there, the statue standing.

So he informed all the villagers that Lord has come to be witness, and… It is about some thousands years before this thing happened. People were convincing: "Yes. There was no… Such a big statue, this boy could not bring." So they believed, and there was a temple constructed by the king of that country. And still that temple is there, and it is named, the Lord is named, as Sākṣī-Gopāla. Sākṣī-Gopāla. Gopāla means… Gopāla is the name of Kṛṣṇa's boyhood. So because He came to give witness in that controversy, so that temple is still there. So the whole idea is the statue, statue… Because God is everywhere. So He's also in statue. God is everywhere. How can you say that He's not in statue? He's also in statue. So it is my devotion, it is my qualification, that I can induce that statue to speak with me. Just like the same way-if I am electrician, then I can fit any electrical instrument or machine or light from the electric energy which is all over-similarly, God's energy, He is present everywhere…

When we are advanced in spiritual consciousness, then we can see God everywhere. Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā [Bg. 9.4]. So He is everywhere, and He is not everywhere also. Just like you have got this post box. The post box means the Post Office. You put your letter. It will go to the destination because it is authorized. Similarly, the authorized Deity, established in a temple, that is worshiped by thousands and thousands of men in India still. There was an occasion to worship the temple of Jagannātha at Purī. In one day about 600,000 people assembled there, in one day. So still, India, they have got this faith, and they worship the Deity in the temple. There are thousands and thousands of temples. And they receive the result. They are happy. So if we are prepared to accept these things and do according to the devotional rules and regulation, then it will be possible for us to see God anywhere and everywhere. It requires our own qualification.

But at the same time,

na ca mat-sthāni bhūtāni

paśya me yogam aiśvaram

bhūta-bhṛn na ca bhūta-stho

mamātmā bhūta-bhāvanaḥ

So His energy is spread all over the universe, all over the world, and by His energy He can present anywhere and everywhere, but at the same time, He is not in everywhere and anywhere. The conclusion is: when His devotee is there, He can manifest Himself in everywhere and anywhere, but when there is no devotee, He is not there, although His energy is there. There are many instances. Prahlāda Mahārāja, he saw Kṛṣṇa from the pillar. There was… That is a long story. I shall recite some other day. So God can manifest Himself from anywhere and everywhere because He is present everywhere. But it requires my qualification to see Him. It requires my qualification. If I am qualified enough… Premāñjana-cchurita-bhakti-vilocanena [Bs. 5.38]. If I have developed such consciousness, such love, transcendental love for God, then I can see Him everywhere and anywhere, any place-from picture, from statue… [break] …statue, without picture, within myself, in air, in water-everywhere I can see. That is the process.

He is giving a nice example here.

yathākāśa-sthito nityaṁ

vāyuḥ sarvatra-go mahān

tathā sarvāṇi bhūtāni

mat-sthānīty upadhāraya

He says, yathā ākāśa-sthitaḥ nityaṁ vāyuḥ. The air is situated in the sky. Everyone knows it, that air is passing or blowing within the sky. And nityaṁ vāyuḥ, sarvatra-go mahān. And it is blowing everywhere. You cannot find out any place where there is no air. If you want to drive out air, then you have to make by machine, by vacuum, airtight. Otherwise, air is everywhere. Yathākāśa-sthito nityaṁ vāyuḥ sarvatra-go mahān. "As the air is spread all over, anywhere, similarly," tathā sarvāṇi bhūtāni mat-sthānīty upadhāraya, "similarly, everything that is there that is existing, it is within Me. It is within Me." Sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām. And when this manifestation, material manifestation, is dissolved, then where does it take place? Where does it go? He says, sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām: "My prakṛti, My nature, My nature, is manifested and when the time is finished, that nature is wound up." And kalpa-kṣaye punas tāni kalpa, kalpādau visṛjāmy aham: "In this way, at a certain interval, this material manifestation is exhibited, and again it is wound up."

This material manifestation is… Sometimes it is created, and sometimes it goes into the nature of the Lord. But spiritual creation is not like that. Spiritual creation is permanent. In the material creation everything is temporary, nonpermanent. Just like this body. This body is created. And take for example. In our personal self, we are spiritual spark, fragmental. We have several times discussed this point, that we are all spiritual spark, fragmental part of the Supreme Lord. As we are creating our body and it is finishing, and again I am creating my body and again finishing… That is a fact. I have created this body; you have created your body. You are a small particle, atomic spiritual portion. And when you are put into the womb of your mother you get your body and develop, develops. Everything is developing like that. Similarly, as we are developing our own body, unless that spiritual spark is there within the body, the body will not develop. This example we have given several times. A child comes out. If the child is dead, no, it will not develop. But if he has got life, if the spiritual spark is there, the child grows to a man. Similarly, the whole universe, the whole material manifestation, they are going on the presentation, on the, I mean, the presence of the Supreme Lord.

As we have got our spiritual presence within this body, similarly, this universe is also containing the God's representative as Paramātmā, Kṣīrodakaśāyī Viṣṇu. That information we get. Due to His presence, the material existence is there. Just due to my presence, the body is existing, and as soon as I am out of this body, the body will go to hell, similarly, this material manifestation is due to the presence of God. Otherwise there is no such existence. So sometimes He manifests, and sometimes He does not. This is going on. Sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām: "Similarly, I wound up. It goes to Me again." Kalpa-kṣaye punas tāni kalpādau visṛjāmy aham. Then, after certain intervals, when there is again kalpa… Each creation is called a kalpa. Kalpānta-sthāyinaḥ-guṇaḥ.(?) Each creation is called a kalpa. So there are many kalpas. We can, cannot calculate what is the age of one kalpa. One hint is there in the Bhagavad-gītā that in each kalpa the one day of Brahmā…, that sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ… [Bg. 8.17]. Four hundred thousand, four hundred forty-three, forty-three hundred thousands of years into one thousand, that makes one day of Brahmā. Similarly, he lives for hundred years and, after each hundred years, the kalpa is finished and again another kalpa begins. That is the calculation from Vedic literature. (incomplete) (end)

760424BG.MEL

Bhagavad-gītā 9.5

Melbourne, April 24, 1976

Prabhupāda: (leading devotee recitation)

na ca mat-sthāni bhūtāni

paśya me yogam aiśvaram

bhūta-bhṛn na ca bhūta-stho

mamātmā bhūta-bhāvanaḥ

So last verse we have discussed. Kṛṣṇa said… When we speak, "Kṛṣṇa," you should understand "Kṛṣṇa" means God, the Supreme Being. "Kṛṣṇa," the etymological meaning is "the all-attractive." Without being all-attractive there is no meaning of God. It is not that God is attractive only to certain class of men. No. God is attractive for all classes of men, unless he is animal. Animal does not know what is God and what is the attraction of God. He does not know. But human being, in the human society, at least in the civilized human society there is a certain idea of God. Either you follow Christianity or Vedic principle of Mohammedan religion or even Buddha religion, there is conception of God. There is an attempt to understand God. That is human society. Therefore, according to the capability or country and the people, the conception of God may be a little different from one another. But the attraction for God is there. There is no doubt about it. So God appears in three fundamental features: brahmeti paramātmeti bhagavān iti śabdyate.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

So God is realized in three features by the transcendentalists. The first is impersonal Brahman, impersonal Brahman without any particular form. That is called Brahman realization. Above that, there is Paramātmā realization, localized. As Kṛṣṇa said in the previous verse, mayā tatam idaṁ sarvam, everywhere there is God. In the heart of everyone, even within the atom, there is God. This is called Paramātmā feature. Localized everywhere, God is there. And then Bhagavān. Bhagavān, personal. The Personality of Godhead, the Supreme Personality of Godhead. So in the Supreme Personality, Kṛṣṇa said in the previous verse, mat-sthāni sarva-bhūtāni na ca ahaṁ teṣu avasthitaḥ [Bg. 9.4]. That is explained in this verse that "Everything is resting upon Me. But at the same time," na ca mat-sthāni bhūtāni, "they are not also in Me." This particular portion has to be understood. When Kṛṣṇa says, God says, that everything is resting upon Him, that means everything is resting upon His expanded energy, not personally on Him. Personally He is aloof. Therefore it is said, na ca mat-sthāni bhūtāni.

The same example. Just like when we say everything is resting on the sunshine, that does not mean everything is in the sun but the sunshine is not different from the sun. Therefore you can say that, expanded form, everything is resting on the sun. Try to understand this analogy. So nothing can exist without God, nothing is except God, but still, everything is not God. That has to be understood. This is called acintya-bhedābheda-tattva, simultaneously one and different. So the conclusion is, the Māyāvādī philosophy, impersonalists, they say that if God has expanded in everything there is no particular personal existence of God. That is Māyāvāda philosophy. But that is not the fact. Fact is that although God is personal, He is person. Just like you are person, I am person, He is person, but He is the Supreme Person. And everything is expanded by His energy. In another place, in the Viṣṇu Purāṇa, it is explained very nicely that parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat.

eka-deśa-sthitasyāgner

jyotsnā vistāriṇī yathā

parasya brahmaṇaḥ śaktis

tathedam akhilaṁ jagat

It is very clear conception, that the agni or the fire is situated in one place, but it has expanded by his…Eka-deśa-sthitasyāgner jyotsnā vistāriṇī. Jyotsnā means illumination. Illumination has expanded. That is… We can understand. If there is dark place and if there is a fire place in that dark, immediately there is illumination. That is expanded. Similarly, God is situated in His own place. That is called Goloka Vṛndāvana. Goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37]. That is God. Although He is situated in His own abode, which is called Goloka Vṛndāvana, He has expanded throughout the creation by His energy. This is explained. Eka-deśa-sthitasyāgneḥ. Agni. Agni means fire. Fire may be situated in one place but the illumination has expanded. Similarly, God is situated in His own place but His energy, parasya brahmaṇaḥ śaktiḥ…

So whatever you see, that is simply expansion of the energy of God. Parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat. Akhilaṁ jagat, whole universe, whatever you are seeing, that is expansion of the energy. But the Māyāvāda philosophy, they cannot understand. They are less intelligent. Therefore they say, "If God had expanded everywhere, then where is God, personal?" No, that is not the fact. The fact is God is person. He is situated in one place but His energy… (child crying) His energy has expanded. Whatever you see in this material world or spiritual world… Material world… The difference between material world and spiritual world means in the material world we have forgotten Kṛṣṇa. Material means… When we forget God, that is material. And when we know God, existence of God, then that is spiritual. This is the difference between material and spiritual.

Just like this temple is spiritual because here there is no forgetfulness of God. Everyone is… Every moment, twenty-four hours, they are always remembering God. Therefore it is spiritual world, nirguṇa. If you live in the temple or if you live in God's business, Kṛṣṇa consciousness, then you are in the spiritual world. You are not in the material world. Material world means where God is forgotten. That is material world. So God is expanded by His energies. Tathedam akhilaṁ jagat. Spiritual world means when His spiritual energy is expanded, that is spiritual world. And when His material energy is expanded. Both of them are God energies, but in one energy…

Just like I will give you again the same example, the government. The government, say, the university department, educational department, and the jail department. The jail department is also government department. It is not that government is absent from the jail department. Rather, government is spending more money for the jail department, more than the government spends on the university department. So both of them are government concern, but one department is full of criminals, and one department is full of learned scholars. This is the difference. Try to understand. You don't think that material world is out of the control of God. It is also under the control, exactly. The jail department is also under the control of the government. So that is the difference, material world and spiritual world. Material world means full of criminals, or against God, or defying the authority of God. And the spiritual world? Everyone is accepting the supremacy of God. That is material world and spiritual world.

So here it is said, na ca mat-sthāni bhūtāni. Where God is forgotten… That is Godlessness. Na ca mat-sthāni bhūtāni paśya me yogam aiśvaram. Although they are living within the kingdom of God, still they have forgotten because they wanted to forget. God is giving us facility that if you want to forget Him, He will give you good facilities to forget Him forever. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11]. But if you want God, He will give all facilities to come back to Him, back to Godhead. So this is our position in the human form of life. If we want to go back to home, back to Godhead, then we can do that in this life. And if we want to forget Him again, we have got this chance. If we want to forget Kṛṣṇa, God, then we are again in the cycle of birth and death. That is the beginning of this chapter, Ninth Chapter, Bhagavad-gītā:

aśraddadhānāḥ puruṣā

dharmasyāsya parantapa

aprāpya māṁ nivartante

mṛtyu-saṁsāra-vartmani

[Bg. 9.3]

Two things, that is explained. Aśraddadhānāḥ. What Kṛṣṇa is speaking, the instruction, if we have no faith to believe Him, and if we don't accept it, then the result is that he is losing the chance. He got this human form of life to understand God, but if he is missing this opportunity, then the result will be aprāpya māṁ nivartante. We have come from God. Either you go back to home, back to Godhead, or again we go back to the cycle of birth and death. Mṛtyu-saṁsāra-vartmani. The cycle of birth and death, it is called mṛtyu-saṁsāra. Saṁsāra means tribulation, tribulation, sufferings. Suffering… The ultimate suffering is mṛtyu, death. So death, again birth. That is also suffering. Although we forget, but to take birth is a great suffering. Great suffering means you have to enter the womb of the mother and you have to grow your body and there is risk of being killed also. Especially at the present moment they are killing the child in the womb. So just imagine how much suffering it is. And if he is killed, if the child is killed, then his term of imprisonment in that body is not finished. Therefore he has to enter again another body, again enter into the mother's womb. And, it may be, many hundreds of years may pass on before he can again see light. So it is great suffering.

Therefore Kṛṣṇa presents, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. Intelligent person, they should always keep before, the sufferings. We are making solution of our suffering for ten years or fifty years or hundred years because we cannot live here more than hundred years. So that is temporary. I am eternal; you are eternal. Our real suffering is to take birth and remain in the womb of the mother. And even coming out of the womb of the mother, the small children, they feel always uncomfortable. Therefore they cry. The mother cannot understand what is the suffering of the… He is hungry but the mother is thinking that he wants to sleep or misunderstanding the child is uncomfortable. In this way childhood is past. Then again we become boy, again go to a school, again examination, again this. In this way the whole life is suffering. But under the spell of māyā, we are thinking we are happy. Therefore it is said mṛtyu-saṁsāra-vartmani. If we want to get relief from this business of birth, death, old age and disease, let us take to Kṛṣṇa consciousness, or God consciousness, and take His instruction directly and apply it in life. Your life will be successful. This is the subject matter of this chapter.

So how God is situated. He is explaining. Na ca mat-sthāni bhūtāni paśya me yogam aiśvaram. Aiśvaram. Aiśvaram means supremacy. How supreme He is. Everything is resting on Him; still, everything is without Him. That is very easy to understand, that we cannot exist without God's mercy. Without the potency on which… This potency is life. Try to understand what is this life. We have got this material body. Material body means… This gross body is made of earth, water, air, fire, ether. This is the gross body, and the subtle body, mind, intelligence, and ego. We are situated in this body. Therefore what is this, these energies? It is Kṛṣṇa's energy. Therefore we are situated in the energy, material energy of the Supreme Lord. We are ourself also energy of the Supreme Lord, marginal energy. So although we are situated in God's energy, we are forgetful. Therefore Kṛṣṇa said, mat-sthāni sarva-bhūtāni: [Bg. 9.4] "Everyone is existing on My energy; still, I am not there." "I am not there" means the living entity has forgotten or cannot understand God, that he is within the God's energy, God's material power or energy. Still, he cannot understand.

And another person, na ca mat-sthāni bhūtāni paśya me yogam, bhūta-bhṛn na ca bhūta-sthaḥ. Bhūta-bhṛt, He is maintaining everyone. But that does not mean that He is one of them. He is also being maintained. That is mistake. This is explained in the Vedic literature, that nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). Two kinds of living entities, nityo nityānām. He, the Supreme Lord, is also eternal; we are also eternal. We are plural number, and He is singular number. Nityo nityānāṁ cetanaś cetanānām. Cetana means with consciousness. We are also conscious, and Kṛṣṇa is also conscious, so He is the supreme conscious.

And in another place it is stated in the Bhagavad-gītā, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. There are kṣetra-jña. Kṣetra means this body. Kṣetra means this field. So just like a cultivator works on the field and produces his food grains, result of tilling the field, similarly, we have got a particular type of body, field, and I am the tiller of the field. Therefore I am owner of the field. In India, of course, you have got small plot of land, and each cultivator owns it and he produces his own food. Similarly, according to our body, we are producing the resultant action and we are enjoying the result. So enjoying the result means in this body we are creating some circumstances, and if it is not possible to enjoy or suffer from the resultant action, then the next life we get another body; we suffer or enjoy. This is going on.

So the living entity is called kṣetra-jña. Kṣetra-jña means one who knows his body. Every one of us, we know. I think, "It is my body." Nobody says, "I body." Everyone says, "My body. My finger. My hand." So therefore he is known as kṣetra-jña, one who knows about his body. So Kṛṣṇa says that kṣetra-jñaṁ cāpi māṁ viddhi [Bg. 13.3]. I am proprietor of this body, you are proprietor of your body, but Kṛṣṇa is proprietor of everybody. That is Kṛṣṇa. Mayā tatam idaṁ sarvam [Bg. 9.4]. He is in everyone's body. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. So Kṛṣṇa, that singular number. Eko yo bahūnāṁ vidadhāti kāmān. So that one singular number, supreme conscious person, Kṛṣṇa, He is maintaining the plural number. Therefore here it is said, bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ.

So whatever flourishing condition we are having in this body or in this life, that is also Kṛṣṇa's mercy. We want Kṛṣṇa. From Kṛṣṇa we want something and either directly or indirectly. Even if we do not ask him directly, indirectly I desire something, and Kṛṣṇa is within yourself, myself. He understands that "This particular living being is desiring something," so He gives you the facility of whatever you desire. But you do not know, whatever you desire, that is the source of your suffering. But you do not… We do not accept Kṛṣṇa's instruction, that "Do not desire any more." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. He advises that "If you desire, then you'll suffer. I'll give you facility to fulfill your desire, that you will get, but that is not good. You will suffer again, again and again." Bhūtvā bhūtvā pralīyate [Bg. 8.19]. To fulfill your some desire, if this desire is not fulfilled in this life, then you have to accept another body. So another body means you have to enter the mother's womb with so much risk and so much suffering. So so long you'll desire you'll have to accept, mṛtyu-saṁsāra-vartmani [Bg. 9.3], one body after another. And to accept one body, leaving one body, that is very, very miserable condition. That we do not understand but we should understand. Therefore bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ. So as the living entity is desiring, Kṛṣṇa is giving him the facility.

That is explained in another place in the Bhagavad-gītā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Īśvara, the Supreme, He is everywhere. Mayā tatam idaṁ sarvam. We have already explained. So He is within the core of our heart. So whatever we desire, He understands. He is omnipotent, omniscient. He can immediately understand. Therefore it should be understood that there are two living entities. One is Paramātmā and the other is the jīvātmā. Jīvātmā. That is clearly explained in the Bhāgavata, kṣetra-jñaṁ cāpi māṁ viddhi [Bg. 13.3].

In Upaniṣad also there is a verse that the two birds are sitting in one tree. One bird is eating the fruit of the tree and the other bird is simply observing. The observing bird is Kṛṣṇa or the Supersoul, and the eating bird is the individual soul. So as you desire… That is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna… [Bg. 18.61]. He is sitting with me. He is so friendly that He is giving us guidance always and He is waiting for the time when you shall give up your desires and surrender to the other bird, the observing bird. That is Kṛṣṇa, Paramātmā. Paramātmā is so kind that I am taking the body of human being-He is there. I am taking the body of an animal-He is there. I am taking the body of a demigod-He is there. I am taking the body of a demigod-He is there. He is so nice friend, He is always… And giving me advice that "Why you are suffering in this way, creating your desires and suffering? Why you are doing this? Better you stop this. You surrender to Me. Come back to home, back to Godhead." This is… He is always asking. So īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. He is staying in everyone's heart and He is omnipotent. He understands what I desire.

Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]. Because I am desiring something, because everything is not fulfilled by this body, therefore I have to accept. Suppose if I want to drink fresh blood. Nowadays they are drinking fresh blood. So Kṛṣṇa says, "All right, you get a body, a tiger's body, a lion's body, and you drink fresh blood. Why artificially? Just take this body." If you have no discrimination to eat anything, so Kṛṣṇa gives us the body of a pig. You can eat anything. Up to stool, you can eat without any difficulty. So, or if you want to enjoy like a demigod, so He gives you the same body. This is going on. But this is… Either I get the body of a demigod or I get the body of a hog or pig or anything, it is suffering because I have to give up one body; that is suffering. I have to accept another body; that is janma-mṛtyu-jarā-vyādhi [Bg. 13.9]. And as soon as I get body, the disease and old age is there. Therefore any type of body you get…

Just like in the Western countries, the Americans or Europeans, they think in India that they are very happy. But actually that is not the fact. Everyone is suffering. Anyone who has got this material body, he is suffering, either he is India or in Europe or heavenly planet or this planet. Ābrahma-bhuvanāl lokāḥ. Therefore Kṛṣṇa advises that "Even if you go to the planet known as Brahmaloka where duration of life is very, very long and the facilities or living condition are far, far superior than here," so Kṛṣṇa says, "even if you go to the Brahmaloka…" Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16], yad gatvā na nivartante tad dhāma [Bg. 15.6]. He advises that you come to His place.

Don't try to promote yourself in any other planet. Just like they are trying to go to the moon planet, similarly, somebody is trying to go to the heavenly planet or Brahmaloka or Indraloka, Candraloka. That you can go. Yānti deva-vratā devān pitṝn yānti [Bg. 9.25]. You can go, but all of them are infected with the sufferings, namely the birth, death, and old age, and disease. So bhūta-bhṛn na ca bhūta-stho mamātmā bhūta-bhāvanaḥ. So God gives you chances, whatever body you want. He does not prepare Himself, but yantrārūḍhāni māyayā [Bg. 18.61]. His agent is this māyā, material energy. And the material energy is conducted under His order. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10].

So God, Kṛṣṇa, indicates the Supersoul who is situated within your heart. You desire something and He immediately orders the material nature that "You give him such and such body." Yantra. The body is yantra, machine. This body is a machine. So yantrārūḍhāni. He is seated in one kind of machine and he goes from one place to another, from one planet to another, from one life to another. This is going on. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]. This business is going on. If we want to stop this business, we have got this opportunity, human form of life. We can understand things if we have got little intelligence. And everything is being explained by Kṛṣṇa. If we take Kṛṣṇa's instruction and mold our life accordingly-that is the Kṛṣṇa consciousness movement-then our life becomes successful. And after giving up this body, we are no more going to accept any material body. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. We get a suitable body in which we can go back to home, back to Godhead. Mad-yājino 'pi yānti mām [Bg. 9.25].

So we have to work here. So we can prepare ourself to being promoted to the higher planetary system or lower animal kingdom. We can become pig; we can become hog; we can become demigod; we can become so on, so on. Whatever we desire, Kṛṣṇa will give us opportunity. But that will not make us happy. If we go back to home, back to Godhead, without the tribulation of repetition of birth and death, that will make us happy. So our Kṛṣṇa consciousness movement is giving opportunity to everyone how to go back to home, back to Godhead, after giving up this body. One has to give up this body. That is certain. But why this body should be wasted for propensities like the animals? It should be fully utilized how to go back to home, back to Godhead. This is our propaganda, and we base on these authorities of Bhagavad-gītā As It Is. It is not that we have manufactured it. There is no question of manufacturing. It is authoritative. It is accepted by all the ācāryas. So our request is that you also take this opportunity and be Kṛṣṇa conscious, and next life you go back to home, back to Godhead, and be eternally happy. Thank you very much.

Devotees: Jaya. [break]

Guest (1) (girl): Śrīla Prabhupāda, would you please explain why Kṛṣṇa consciousness hadn't come to the West until now, why it hasn't come earlier?

Prabhupāda: Because you were not born. After your birth we have come here to take you back to home, back to Godhead. Now you take the opportunity; come with us. We were waiting for your birth.

Gurukṛpā: Questions?

Guest (2) (man): How can one strengthen the spiritual will to act plain and live the spiritual life?

Prabhupāda: Spiritual life we are leading here. You can see. We are worshiping the Deity. We are chanting Hare Kṛṣṇa mantra. We haven't got to go to the factory early in the morning. This is spiritual life. Hare Kṛṣṇa mantra, eat sumptuously Kṛṣṇa prasādam, and worship the Deity, that is spiritual life.

Devotee: Śrīla Prabhupāda, can one be in spiritual life if they're not worshiping the Deity?

Prabhupāda: Spiritual life means service to Kṛṣṇa. So if you don't serve Kṛṣṇa, where is spiritual life? That is the difference between material life and spiritual life. In the material life you serve but you don't serve Kṛṣṇa. Or you serve Kṛṣṇa indirectly under pressure. But actually when you serve Kṛṣṇa then you are situated in spiritual life.

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

[Bg. 14.26]

So spiritual life means to serve Kṛṣṇa. Otherwise material life. Everyone is serving. That is material. Nobody can say that "I am not serving." Everyone is serving. That I have repeatedly said. If he has nothing to serve, then he keeps a dog and serves him. So service is my business. If I don't serve Kṛṣṇa, that is material life. And when we serve Kṛṣṇa, that is spiritual life.

Guest (3) (young man): I'm asking this question. I'm concerned about the perverted caste system in India, right? I'm asking this question on a brāhmaṇa, the varṇāśrama-dharma system. If one of your brāhmaṇa initiated disciples falls from this platform, leaves the temple and commits offenses, then returns, demanding respect, should he be allowed to keep the sacred thread or should he be engaged in menial service, which never fails to cultivate humility?

Prabhupāda: Well, that is to be judged by the spiritual master. You cannot judge.

Guest (3): Well, I'm asking this because…

Prabhupāda: You cannot judge who is following, who is not following. That is not your jurisdiction. Therefore he has accepted a spiritual master, his jurisdiction. He'll do whatever necessary.

Guest (3): Has there been a case…

Prabhupāda: So that case you cannot judge. The case has to be judged by the spiritual master.

Guest (3): Could you give me an example of a case that has been…

Prabhupāda: Just like if somebody has done something wrong he is taken to the court and the judge gives his decision, whether he is criminal or not. The man who has arrested him, he cannot give the decision. It has to be tried by the higher authority. Then the judgment will be. Anything more?

Guest (1): Do they have Deity worship in any of the other planets in the material universe?

Prabhupāda: Hm?

Gurukṛpā: Is there Deity worship on other planets?

Prabhupāda: Yes, every planet. (end)

661125BG.NY

Bhagavad-gītā 9.7-10

New York, November 25, 1966

Prabhupāda: Kalpa-kṣaye punas tāni kalpādau visṛjāmy aham. Now, this verse we have been discussing the last meeting that this whole cosmic manifestation, it is not permanent. It is created, and it is again annihilated, and the whole energy is wound up into the body of the Supreme Lord. It comes out, and again it is winded. Now, jagad avyakta-mūrtinā… Sarva-bhūtāni kaunteya prakṛtiṁ yānti māmikām. The prakṛti… Prakṛti is not independent. Prakṛti means nature. It is dependent on the Supreme Lord. When He desires or when the time is, He gives us chance. This prakṛti, this material cosmic manifestation, is meant for the conditioned souls. We are all conditioned souls. So this manifestation is given, a chance, so that we can return back to the eternal prakṛti or eternal nature. Otherwise this prakṛti, bhūtvā bhūtvā pralīyate [Bg. 8.19], as you have studied in the Eighth Chapter, it is created, it is maintained and it is annihilated. Kalpa-kṣaye punas tāni kalpādau visṛjāmy aham. So each creation is called a kalpa, and it, after kalpa, after similar years… One kalpa, that is not possible for us to calculate, how many years, but some idea is given in this Bhagavad-gītā that suppose the kalpa exists for so many years, and as we have got calculation of the day of the year, just like 365 days in a year, so the duration of one day is given in the Bhagavad-gītā as forty-three hundred thousands of years into one thousand. That is the calculation of one day of the whole cosmic creation.

Now, we are concerned how to get out of this temporary life. We are hankering after eternal life, how to get out of this temporary life. That should be our problem. There is no use calculating for how many years one kalpa, one duration of this cosmic manifestation, is maintained. But our concern is that whether we can get out of these clutches of material nature and get into our spiritual nature and have our eternal blissful life. That is our problem. That we can make solution. If we culture the Kṛṣṇa consciousness seriously, then even after annihilation of this body, we can get into the spiritual nature and spiritual nature, and we are also spirit. Therefore there is no difference; there is no question of birth and death. That is the problem.

prakṛtiṁ svām avaṣṭabhya

visṛjāmi punaḥ punaḥ

bhūta-grāmam imaṁ kṛtsnam

avaśaṁ prakṛter vaśāt

Prakṛter vaśāt. We are completely under the grip of the stringent laws of material nature, and we are repeatedly put into that stringent laws of material nature so that we may come into our consciousness that "Why we are suffering this repeated birth and death?" But we have become so much dull and so much accustomed to this habit… Because it is continuing since a very, very long time, time immemorial, so we have become accustomed. We have become accustomed. So we don't take it very seriously that why we are dying and why we are getting again body and why we are suffering these miseries. So this is called ignorance. This is called ignorance. So we are not very serious. Especially in this age we are not very serious. We think this is the process of life. No. This is not the process of life.

You have got your life. If you like, you can have your life eternal without any birth and death just to get rid, just getting out of this material nature. So God creates and annihilates. So God says, Kṛṣṇa says,

na ca māṁ tāni karmāṇi

nibadhnanti dhanañjaya

udāsīnavad āsīnam

asaktaṁ teṣu karmasu

Now one may think that "Such a huge manifestation of the material world, it is once created and again annihilated. Then God must be very much concerned about this creation and annihilation." But the Lord says, "No." Na ca māṁ tāni karmāṇi nibadhnanti dhanañjaya: "My dear Arjuna, all this world is going on automatically. There is no concern about it." Just like a big man, big rich man in your city. Oh, he is dismantling so many big, big houses and again constructing skyscraper. Oh, his agents are doing. He has got money, spending. He is sitting nicely. He has no concern. Similarly, parāsya śaktir vividhaiva śrūyate. The material nature and so many other agents, they are, I mean to say, performing this creation automatically. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca [Cc. Madhya 13.65, purport].

In the Vedic literature we understand that these things are so nicely being done as if there are so many plans, so many engineers and so many scientists, they are working. No. The nature is so made by the superior brain of the Supreme Lord, that it is going on automatically. Don't you see a flower, how it is beautifully decorated with paintings? A leaf, just symmetrically… You don't find any change. So this is going on. This is going on automatically. This is God's power. This is God's power. If you have got to paint one picture, one flower, oh, you have to take so much attention, and still, it may not be symmetrical. There may be some mistake. But in nature's way you see how many flowers, fruits and so many things are coming out automatically. Foolish people, they think it is being done automatically. No. Behind this thing there is the brain of Kṛṣṇa, behind everything. And because we do not see how it is being done due to our lack of knowledge, our less intelligence, we think it is being automatically done. No. That is explained. That is explained in the next verse.

Kṛṣṇa says,

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

[Bg. 9.10]

"Whatever changes and wonderful things, happenings, you are observing in this material nature, that is under My superintendence, under My superintendence." There is brain, not without brain. As you cannot see anything in this material world within your experience, so everything has got… Behind everything there is a good brain, anything. You cannot prove anything that "This thing has automatically being done without a brain behind it." Can you give us any solitary example that any wonderful thing has happened without a brain behind it? You cannot say. You cannot give even a single example within your experience. How we can say that this material nature, such wonderful things, manifestation… Thousands and millions of planets, they are floating in weightlessness in the air. There is no brain behind it? You throw one mechanical sputnik, and there are thousands of scientists working in the laboratory, electronics. They are pushing on the button, and everything is recorded. A plaything only. That sputnik is a plaything. If for such a plaything so many scientists, so many brain, are working, do you think such wonderful things are happening without any brain? This is called foolishness. Foolish people will say that they are taking (place) automatically. No. They are not taking place automatically.

Here, we find in the Bhagavad-gītā, the Lord says, mayādhyakṣeṇa: [Bg. 9.10] "Under My superintendence." So we have to accept it. Unless you prove that anything, any material happenings, can take place without a spiritual brain behind it… Then you can say, "Oh, there is no God. There is no God. There is no brain." But you cannot prove anything wonderful without a brain behind it. How can you say that these wonderful happenings in the material nature is going on without any brain behind it? Because we cannot conceive how much big brain that is, therefore we set aside, dismiss, "Oh, there is brain." Because our brain is tiny, we cannot think of… The same philosophy, frog philosophy. Frog's calculation of Atlantic Ocean. Avan mānasa-gocaraḥ. In the Vedic literature it is said that we cannot describe it by our words. We cannot think of it with our mind. Inconceivable. Inconceivable. Because it is inconceivable, therefore we say it is void. No, this is not void. The ultimate cause cannot be void. How it can be void? Do you think from void something comes out? Do you think your body has come from something void? No. Behind this body is your father, your mother. How can you say that everything has come out of void. This is all, I mean to say, less intelligence. Whoever says like that, they are called asuras or less intelligent. Less intelligent persons, they become asuras because they cannot calculate. They cannot think of. Their brain does not provide provision to think of all these things, a dull brain.

But if you take the advice of great ācāryas, just like Rāmānujācārya, Śaṅkarācārya and Lord Jesus Christ, everything, every man will say, "Oh, there is God. There is God." So we have to take instruction from them if we want to know the science of God. And here Lord Kṛṣṇa, He personally is saying. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. The Supreme Personality of Godhead, He has come before you. This Bhagavad-gītā is also His representation. Now, we are speaking of Bhagavad-gītā after five thousand years of Kṛṣṇa's disappearance, but because God is absolute, therefore these words left by God is also God. Whatever we are hearing just now, you should consider that we are hearing directly from Kṛṣṇa. Whatever I am speaking, I am not speaking something manufactured by me. I am speaking the simple words that is left by the merciful Lord in this Bhagavad-gītā. I am speaking to that. He says, mayādhyakṣeṇa [Bg. 9.10]. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. Adhyakṣa means superintendence. "Under My superintendence…" Prakṛti means this material nature. Sūyate, sūyate means producing. What she is producing. She is producing carācara. Cara acara. Cara means which is moving, just like we are moving. We have got life. And acara, there are many things acara, that does not move. So two things are there, cara and acara, moving and not moving. And above this, there is God, who is controlling both this cara and acara.

There are five things: God; the living entities; the prakṛti, the nature; the time; and combined together, there is work. So the work is not permanent; it is temporary. But this prakṛti is eternal, nature is eternal, God is eternal, you are eternal, and time is eternal. Out of four things-God, living entities, nature, time, and the work-these four material manifestation, whatever you are seeing, they are composed of these five things: God, living entity, nature, time, and work. Out of that, four things-God, we living entities, time and nature-they are permanent. This nature is nonpermanent, but there is another part of this nature. That is permanent. And I am permanent, you are permanent, God is permanent, and there is a permanent nature also. So our whole problems will be solved if we can transfer into that permanent nature. Now we are struggling hard because we are put into this nonpermanent nature, but there is a permanent nature. That information we get from Bhagavad-gītā. Paras tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt sanātanaḥ [Bg. 8.20]. Sanātana means eternal.

So eternal… You are eternal, I am eternal, God is eternal, and there is a place which is eternal. Why not transfer yourself? Then that is called eternal life. And the modes and the process which help you to transfer yourself into that eternal place, that is called sanātana-dharma. When we speak of sanātana-dharma, don't think that sanātana-dharma is meant for the Hindus. Sanātana means eternal, and dharma means occupation. So you have to take to that eternal occupation so that you can be transferred into that eternal kingdom. So this Kṛṣṇa consciousness is the beginning of that eternal occupation. If you take to this, if you practice this Kṛṣṇa consciousness, eternal occupation, then, as we have already explained in the previous chapters, that at the time of your death when you leave this body, as soon as you think of these three eternals-Kṛṣṇa eternal; I am eternal; I want to be engaged in the eternal-you are at once transferred. It is very easy thing. You don't require any sputnik; artificially, for years together, 25,000 miles you go up. What is 25,000… Panthās tu koṭi-śata-vatsara-sampragamyaḥ [Bs. 5.34]. If you try for millions and billions of years with the force of air and mind, with your sputnik to reach… (incomplete) (end)

730629BG.CAL

Bhagavad-gītā 9.10

Calcutta, June 29, 1973

Prabhupāda: (breaks in in middle of lecture) …Nobel Prize. He came to California University. So he was lecturing on his theory that life has begun by combination of certain chemicals. He has mentioned those chemicals, but in that meeting, there was a member. He's my student, my disciple. He's doctor in chemistry. He has learned something about our philosophy. So he challenged that gentleman that: "If I give you all these chemicals, whether you can produce life?" The answer was: "That I cannot say." The answer was not very distinct. Actually, that is not the fact. If the scientist says that life begins from chemicals, wherefrom the chemicals came? The next question will be. You cannot get chemicals without being supplied by somebody else. So we are presenting this theory. People are being misled. It is a great question at the present moment, that the scientists says that from matter life begins. We are challenging: "No. From life, matter comes." Just the opposite.

So we are confident because we have got our Kṛṣṇa's statement in the Bhagavad-gītā: mayādhyakṣeṇa [Bg. 9.10], "Under My superintendence". Mayādhyakṣeṇa prakṛtiḥ. Prakṛti is matter. Jaḍa-prakṛti. We have got many confirmation from the Vedic literature. Yato vā imāni bhūtāni jāyante. Imāni bhūtāni yataḥ jāyante. In the Vedānta-sūtra the same thing is confirmed: janmādy asya yataḥ, anvayāt [SB 1.1.1]. The Bhāgavata explains, begins from this Vedānta-sūtra: janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ svarāṭ [SB 1.1.1]. So we have got our sufficient background to challenge this theory that life comes from matter. No. When Kṛṣṇa says… In another place, Kṛṣṇa also says:

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Budhāḥ. Not the rascals and nonsense, but those who have intelligence, budhāḥ. Bodha. Bodha means knowledge, and budha means one who possesses knowledge. So those who are devotees of Kṛṣṇa, they are not rascals. They are not rascals. They are budhāḥ. Not only budhāḥ, but also bhāva-samanvitāḥ. Bhāva-samanvita means a person who has understood Kṛṣṇa or who is in Kṛṣṇa consciousness, he feels the presence of Kṛṣṇa everywhere. Bhāva-samanvitāḥ. Budhā bhāva-samanvitāḥ. The same thing is confirmed in the Caitanya-caritāmṛta. The mahā-bhāgavata, one who is advanced in spiritual consciousness, he sees everywhere Kṛṣṇa. And that is a fact. He does not see anything…

sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti

sarvatra haya nija iṣṭa-deva-sphūrti

[Cc. Madhya 8.274]

A devotee is seeing a palatial building, but he does not see the palatial building. He sees Kṛṣṇa. Because he knows that the ingredients of this palatial building, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4], all this earth, water, air, fire, that is Kṛṣṇa's energy. From Kṛṣṇa, this earth, water, air, fire, everything has come out. Janmādy asya yataḥ [SB 1.1.1]. Yato vā imāni bhūtāni jāyante. The original source of anything, of everything, is Kṛṣṇa. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8].

So this Kṛṣṇa consciousness movement is not a sectarian, sentimental movement. It is a very scientific movement, to understand Kṛṣṇa, the Supreme Personality of Godhead. So in the western world, they cannot be misled by sentiments. That is not possible. Sentiment must be there, but that is after understanding. That is spiritual sentiment. That is bhava. That is another thing. Budhā bhāva-samanvitāḥ. Just like Caitanya Mahāprabhu's… He also exhibited His spiritual sentiments: "Where is Kṛṣṇa?"

yugāyitaṁ nimeṣeṇa

cakṣuṣā prāvṛṣāyitam

śūnyāyitaṁ jagat sarvaṁ

govinda-viraheṇa me

This is sentiment. Śrī Caitanya Mahāprabhu was thinking one moment as twelve years. Yugāyitaṁ nimieṣeṇa. Nimeṣa means twinkling of an eye, moment. But He was thinking twelve years. And before Him, the gopīs also, they used to condemn the creator, Brahmā, because he created the eyelid and twinkling of the eyes. Which is (has) obstructed seeing Kṛṣṇa. What is that sound?

Devotee: Motorcycle.

Prabhupāda: Oh. So sentiment must be there. But sentiment, ecstasy, from material point of view, sentiment, that is different. Spiritual sentiment, aṣṭa-sāttvika-vikāra [Cc. Antya 14.99]. There are eight kinds of ecstatic sentiment. That is not possible for ordinary person. When one is advanced, they are visible. That is called budhā bhāva-samanvitāḥ. So we have to understand this fact, that, as Kṛṣṇa says, we have to take knowledge from Kṛṣṇa.

We, we are all born fools and rascals. That is the statement of Śrīmad-Bhāgavatam. Parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam. Parābhavas abodha-jātaḥ. Jātaḥ. We are all born fools and rascals. That is a fact. You (We) know. Therefore, we are sent to schools for education. Because we are fools and rascals. Unfortunately, after so-called education also, we remain fools and rascals. Because we do not know… There is no educational system to understand ātma-tattvam. Ātma-tattva… The human life is meant for understanding ātma-tattvam. Athāto brahma jijñāsā. Brahman, ātmā, the same thing, absolute. The human life is meant for inquiring about ātmā, what I am. And when he comes to the understanding ahaṁ brahmāsmi, that is his perfected education… Otherwise he remains a fool, rascal. So there is no educational system to teach people that he's not this body. He is ātmā, spirit soul. That is the beginning of spiritual education. In the Bhagavad-gītā, Kṛṣṇa first teaches this principle that

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

Asmin dehe. Dehī. There is soul. Not that, that "I am this body." So the soul is moving the body, not the body is moving the soul. Similarly, Kṛṣṇa is the Supersoul. Kṛṣṇa is the Supersoul. That is also explained in the Bhagavad-gītā: viṣṭabhya aham idaṁ kṛtsnam ekāṁśena sthito jagat [Bg. 10.42]. Viṣṭabhya, entering."Because I have entered within this material world, viṣṭabhya aham idaṁ kṛtsnam…" One partial representation, Paramātmā, ātmā and Paramātmā. Just like we, we are ātmās. We have entered this body. Therefore, it is moving. Similarly the Paramātmā, the Supersoul, He has entered within this material world. Therefore, it is moving. Just like immediately we heard some sound of the motorcycle. How it is sounding? Because the driver is there. He is pushing some button. Immediately there is sound: but but but but but (sound imitation). Otherwise the motorcycle may remain there for thousands of years. There will be no more sound.

Therefore Kṛṣṇa says: mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. It is Kṛṣṇa who has entered this material world and He is supervising all the actions and reactions of this material world. Therefore it is moving. Mayādhyakṣeṇa prakṛtiḥ. Prakṛti has no power. These rascals, foolish persons, they are thinking that the prakṛti is working automatically. No, that is not possible. Prakṛti is jaḍa. Jaḍa-prakṛti. Jaḍa-prakṛti. Without any sense. The motor car has got the wheels, the machine, everything, but it has no sense. So unless there is a sensible driver there, it cannot move. Very plain truth. Anyone can understand. But we are so foolishly educated that we do not accept this fact. We say that: "Matter is the cause of life. We do not accept this theory that life is the cause of matter." Because they are atheistic persons. As soon as they accept that life is the cause of matter, they have to accept God. Immediately. Immediately they have to accept God.

So these atheistic persons, in order to avoid Kṛṣṇa consciousness, in order to avoid Kṛṣṇa, the Supreme Person, they push forward this theory that life is caused by matter. But that is not the fact. There are many instances. We can give many instances that life produces matter. Life… I can give you one small example. Just take, for example, one lemon tree. Lemon tree, it is also a living entity. Because there are eight million four hundred thousand species of living entities. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Sthāvarāḥ means these trees, plants, creepers. They are two millions of varieties. So this ordinary lemon tree is producing so many lemons. And the lemon means citric acid. So if you take all these lemons, and take their juice, so one ordinary lemon tree produces tons of citric acid. It is a small living entity.

So similarly we are also producing, with our perspiration, water. And the water is salty also. We have got, everyone, experience. Now it is the question of limited and unlimited. We are limited. We are producing a little quantity of water by perspiration which contains salt, salty water. If I am able to produce unlimited quantity of water, salty, that is sea and ocean. That is sea and ocean. What is the (this) sea and ocean? That is perspiration of the Supreme Personality of Godhead. He has got such potency, unlimited. Unlimited potency. So where is the difficulty to understand that when Kṛṣṇa says: ahaṁ sarvasya prabhavaḥ [Bg. 10.8], "I produce everything…" The chemists, the scientists, they're beginning from chemical, but wherefrom the chemical came? That came from Kṛṣṇa. If some chemicals come, come from an insignificant lemon tree, how much chemicals can come from Kṛṣṇa?

Yato vā imāni bhūtāni jāyante. It is a simple common sense affair to understand that matter comes from life. And the Supreme Life is Kṛṣṇa. The Supreme Life is Kṛṣṇa. Nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). These are the versions of the Upaniṣads. Kṛṣṇa, or God… What is God? God means the Supreme Person. That's all. Just like I am person. You are also person. You may be bigger in quality, in opulence, than me. And somebody else may bigger, may be bigger than you. Somebody else bigger than him. So similarly you go on, searching after who is the biggest? Then you come to Kṛṣṇa. Kṛṣṇa is person. Simply go on searching. As we search. Here is a big man, and here is a bigger man. Here is another biggest man. So go on, go on, you go up to Brahmā. Then after Brahmā, Brahmā is also not the ultimate. Because from Śrīmad-Bhāgavatam we understand: tene brahma hṛdā ādi-kavaye [SB 1.1.1]. Ādi-kavaye. Ādi-kavi (means) is Brahmā. Brahmā is also educated by superior person. Tene brahma hṛdā ādi-kavaye muhyanti yat sūrayaḥ. Brahmā is also educated. He's not self-sufficient. He gets education from Kṛṣṇa. Kṛṣṇa haite catur-mukha. So in this way, if we try to find out, if we'll find out, if we are actually sincere to find out the ultimate source of everything, then you will come to Kṛṣṇa. Which is confirmed by Kṛṣṇa: ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. Kṛṣṇa says this. And we have to take it. With intelligence, with good brain. Otherwise, we cannot understand. Therefore those who are less intelligent, foolish rascals, they cannot understand Kṛṣṇa. Because they cannot understand Kṛṣṇa, they do not take to Kṛṣṇa. They do not surrender to Kṛṣṇa. Kṛṣṇa says:

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

As soon as we see one has not surrendered to Kṛṣṇa, immediately we can accept he's either a duṣkṛtinaḥ, a mūḍhaḥ, a narādhamaḥ, māyayāpahṛta-jñānaḥ. Immediately. So this Kṛṣṇa consciousness movement is especially interested to broadcast the news that: "You are searching after God. Here is God. You do not know what is the name of God. Here is the name, Kṛṣṇa. You do not know what is the address of God." We say: "Here is, Vaikuṇṭha, Goloka." We can give Kṛṣṇa's father's name. Everything we can give. Just like if you want to know somebody, you want to know his name, his address, his father's name, everything. So we can supply. Why you are searching? Here is God. Not only I am speaking, but all the great ācāryas, they also speak. India is guided. Now we have lost our culture, but our Vedic culture is maintained and guided by big, big ācāryas like Śaṅkarācārya, Rāmānujācārya, Madhvācārya. But we have given ācārya pat. We are inventing our own ways. Now it is. We are inventing our own ways of understanding God. Yato mata tato patha. That is foolishness. No scientific knowledge can be attained by whimsical ways. No. You must accept the prescribed method. Two plus two equal to four always. You cannot make it five or three. That is not science. Similarly, if you want to know Kṛṣṇa, then as Kṛṣṇa says, you have to understand.

Therefore, we are presenting Bhagavad-gītā As It Is, without any interpretation. Kṛṣṇa says: "I am the Supreme Person," we say: "Kṛṣṇa is the Supreme Person." Kṛṣṇa says that He's the background of this cosmic manifestation. We present: "Yes, Kṛṣṇa is the cause of all material cosmic manifestation." This is our program. So our only request is those who are intelligent persons, let them understand this Kṛṣṇa consciousness movement. It is not meant for the foolish person. Because foolish person cannot understand. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. The foolish person, after endeavoring many thousands of births, bahūnāṁ janmanām ante, if he's actually inquisitive, jñānī,… Catur-vidhā bhajante māṁ sukṛtino 'rjuna ārto arthārthī jñānī jijñāsuḥ ca bharatarṣabha. Four classes of men, they become inquisitive to understand Kṛṣṇa or God. Ārto arthārthī jñānī jijñāsuḥ. So ārto arthārthī, ordinary men, when one is in need of money, when one is in distress, they go to God for relief. But although they go to God for, with some motive, still they have been described as sukṛtinaḥ. Sukṛtinaḥ, pious. Background is piety. Otherwise, nobody can go. And those who are duskṛtinaḥ, always engaged in sinful activities, they cannot go to Kṛṣṇa. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15].

Therefore, we first of all try to make people sukṛtinaḥ. Hare Kṛṣṇa. Chant Hare Kṛṣṇa. He'll become sukṛtī. He'll get some pious assets. Then he'll be able to understand Kṛṣṇa. Caitanya Mahāprabhu has introduced this method, and actually this method has been successful now all over the world. We began: "Simply chant Hare Kṛṣṇa. Simply Chant." So all these foreign students who have taken to Kṛṣṇa consciousness very seriously, they began simply with chanting Hare Kṛṣṇa. It is not difficult. Everyone can chant. What is the difficulty? Everyone can chant Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare… Where is the difficulty? But they'll not chant. They'll not chant. They'll talk so many rubbish things, but as soon as you ask him to chant Hare Kṛṣṇa, he'll be silent. That we have experienced. But still our thankless task is to induce everyone: "Chant Hare Kṛṣṇa."

There is a cartoon picture in New York. One old man and his wife, sitting together. The wife is requesting the husband, old husband, "Chant, chant, chant," and the husband is replying: "Can't, can't, can't." This cartoon we have seen. So this is the… He will say three times: "Can't, can't, can't." But not "Kṛṣṇa, Kṛṣṇa, Kṛṣṇa." That is not possible. A similar story is there in the Bengal. One old mother was dying, and the sons requested the mother: "Mother, now you say 'Hare Kṛṣṇa Hare Kṛṣṇa' ". So after requesting two, three times, mother became disgusted: atha katha nivalta nare.(?) So atha katha vibol ta parane(?) she could say. Not Hare Kṛṣṇa. Not Hare Kṛṣṇa. This is the position.

We are going door to door: "Please chant Hare Kṛṣṇa." This is our only propaganda. But it is a very difficult. We are experiencing. Although innocent children, they take part. Just now we went to some gentleman's, kavirāja's house. We began kīrtana. And small children immediately began… Yes. Naturally. Because those who are sukṛtinaḥ, because he's not, the child is not yet polluted. Therefore, immediately he could join Hare Kṛṣṇa. This is the position. So our only request is, the Kṛṣṇa consciousness movement, is that it doesn't require much education or intelligence or opulence. In whatever condition you are, chant Hare Kṛṣṇa. Then gradually everything will be clear and you'll be able to understand how Kṛṣṇa is conducting.

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

[Bg. 9.10]

Thank you very much. Hare Kṛṣṇa. (end)

730630BG.CAL

Bhagavad-gītā 9.11

Calcutta, June 30, 1973

Pradyumna (leads chanting, etc.):

avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

mama bhūta-maheśvaram

[Bg. 9.11]

Translation: "Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be."

Prabhupāda: So Kṛṣṇa is not an ordinary man. Therefore Kṛṣṇa warns this. Avajānanti māṁ mūḍhāḥ [Bg. 9.11]. Mūḍha rascals. To accept God as man and to accept man as God, this is rascaldom. Rascaldom means to accept a man as God and to accept God as man. This is rascaldom. Avajānanti māṁ mūḍhāḥ. We can understand who is an intelligent man and who is a rascal by this criterion. In another place Kṛṣṇa says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ: [Bg. 7.15] "Mūḍhāḥ, rascals, they do not surrender unto Me." Kṛṣṇa is canvassing… Especially in India He appeared. He is canvassing, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. He is canvassing. But the mūḍhas, they will not accept it. Avajānanti māṁ mūḍhāḥ. "Oh. Why shall I accept Kṛṣṇa? I have got my own God. I manufacture my God." So we have got very short-cut criterion to understand a rascal and intelligent man. What is that? If he is a devotee of Kṛṣṇa, then he is intelligent man. If he is not, then he's rascal. That's all.

"No, he does not accept Kṛṣṇa as God, but he has many other gods." Especially in our Hindu society, they say, the Māyāvāda philosophers, they say that everyone is God. How everyone can be God? If everyone is God, then what is the significance of God? Even not demigods… In śāstra it says, yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ [Cc. Madhya 18.116]. Not to speak of ordinary demigods, but big, big demigods, just like Brahmā, Lord Śiva… Even Viṣṇu. Of course, Kṛṣṇa is viṣṇu-tattva. Kṛṣṇa is not in the category of jīva-tattva. There are jīva-tattvas, there are śakti-tattvas, there are viṣṇu-tattvas. People do not know it. Therefore in the next line it is said, paraṁ bhāvam ajānantaḥ. They do not know what is viṣṇu-tattva, what is jīva-tattva, what is śakti-tattva, how things are working. Paraṁ bhāvam ajānantaḥ [Bg. 9.11]. Mama bhūta-maheśvaram: "I am the Supreme Person."

In another place Kṛṣṇa says, mattaḥ parataraṁ nānyat: [Bg. 7.7] "There is no more superior personality than Me." This is… These are the facts. In the Brahma-saṁhitā it is said, īśvaraḥ paramaḥ kṛṣṇaḥ: [Bs. 5.1] "Kṛṣṇa is the Supreme Personality of Godhead." You can become God, I can become God, He can become God, but Supreme God is Kṛṣṇa. If we accept that we are all gods… But still, there is distinction. Here is male god, here is female god, here is child god, here is an educated god, here is a foolish god. If we are all gods, then we have to qualify these gods in this way. There are differentiations from one god to another. That means one god is superior than another god. That you have to accept. So in this way, if you go on making progress, who is the best God, then you come to Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Sac-cid-ānanda-vigrahaḥ. So the param, paraṁ brahma, impersonal they say. No. Vigraha, person, just like you and me, person. But they cannot imagine how a person can become so powerful, as in the previous verse it is said, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. A person is directing.

Just like we direct, a big businessman, he is sitting in his room alone, but he is directing the whole factory, whole business, everything. That is being done. Although Kṛṣṇa is in Goloka Vṛndāvana, He has nothing to do… Why God has something to do? Then what kind of God He is? Here we see practically a big man, a big minister, a big prime minister or president, he is also sitting, giving direction. He has nothing to do. Similarly, Kṛṣṇa also, He has nothing to do. Kṛṣṇa is enjoying. Just like you see Kṛṣṇa's form, He is enjoying with Śrīmatī Rādhārāṇī. He has nothing to do. That is confirmed in the Vedic literature: na tasya kāryaṁ karaṇaṁ ca vidyate. Why God should be busy doing something?

So paraṁ bhāvam ajānantaḥ. They do not know what is God. Although God is appearing before them. We have got the name of God, the fame of God, the pastimes of God, the demonstration of His different energies of God. Everything is there. Still, we are searching after God, and unfortunately we are manufacturing a man-god. Therefore we are mūḍhas. Avajānanti māṁ mūḍhāḥ [Bg. 9.11]. Here is God, accepted by all ācāryas. Not that by sentiment. There are ācāryas in India. Actually, practically, our whole civilization is guided by the ācāryas. Ācāryavān puruṣo veda. We have to accept ācārya.

In India, our culture, Vedic culture, depending on ācāryas. Even we differ, we Vaiṣṇavas… There are Vaiṣṇava ācāryas, and there is Māyāvādī ācāryas. So Śaṅkarācārya, he is Māyāvādī, impersonalist; still, he accepts Kṛṣṇa, (as) the Supreme Personality of Godhead, sa bhagavān svayaṁ kṛṣṇaḥ devakī-nandanaḥ. He has written in his commentary on the Bhagavad-gītā. He accepts. Nārāyaṇaḥ paraḥ avyaktāt, sa bhagavān nārāyaṇaḥ kṛṣṇaḥ. He has accepted. And what to speak of Rāmānujācārya, Madhvācārya and other ācāryas. Latest ācārya Kṛṣṇa, er, Śrī Kṛṣṇa Caitanya Mahāprabhu, five hundred years… These ācāryas are thousands of years ago, they appeared. Caitanya Mahāprabhu appeared near about five hundred years ago. He accepted Kṛṣṇa-the Supreme Personality of Godhead. And we are followers of Caitanya Mahāprabhu. Ācāryavān puruṣo veda: "One who is ācāryavān, one who is following ācārya, he knows things as they are." Ācāryavān puruṣo veda.

So unless we become ācāryavān… That is the Vedic instruction. Tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. We cannot understand God, what is God. We cannot make research (because) we do not know what are the symptoms of God, although everything is described in the śāstras. Here also, in the Bhagavad-gītā, the indications are there. Mattaḥ parataraṁ nānyat [Bg. 7.7]. "There is nobody superior than Me." So this is the shortcut definition of God. Just try to find out a person… God is also a person, but He is the most superior person. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He is the chief amongst the living beings. Nityo nityānām. He is the wisest of all wise men. Cetanaś cetanānām. What is the difference between God and us? The difference is that He is the maintainer and we are not maintainer. This is the difference.

We are not maintainer. Nobody can say… One can say that "I am God," but nobody can say that "I am maintaining everyone." No, that is not possible. These are the simple definition of God given in the Vedic literature. Eko yo bahūnāṁ vidadhāti kāmān. We have necessities of life, but who is supplying the necessities of life? That eka, that one person, eka. So it is a great science, to understand God. It is not an ordinary thing simply by speculation or by so-called meditation you become God. God is God always. You cannot become God if you are not God. Kṛṣṇa… Kṛṣṇa was God when He was three months old on the lap of His mother. Kṛṣṇa was God when He was four months old. Kṛṣṇa was God when He was seven years old. Now we are chanting, jaya rādhā-mādhava kuñja-bihārī gopī-jana-ballabha giri-bara-dhārī. Kṛṣṇa was gopī-jana-ballabha. He was always meant for pleasing the gopīs, but that does not mean that he was not God. Giri-bara-dhārī. When gopīs were in danger, incessant rain in Vṛndāvana, He immediately lifted the whole Govardhana Parvata. Immediately showed: "Here is, I am. I am God. I can give you protection." Giri-bara-dhārī. One side, gopī-jana-ballabha, just like ordinary boy He is pleasing the gopīs by His joking behavior, but that does not mean He is not God. So one imitates the joking behavior of Kṛṣṇa, but one cannot imitate lifting the Govardhana Hill. That is not possible.

Therefore those who are mūḍhas, they deride at Kṛṣṇa. They cannot believe how a person can become the supreme authority. Otherwise one who knows the… Budhā bhāva-samanvitāḥ.

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Those who are budhas, they are Kṛṣṇa conscious. They are devotees of Kṛṣṇa. Kṛṣṇa ye bhaje sei baḍa catura. Without being very, very intelligent, nobody can become Kṛṣṇa conscious, devotee of Kṛṣṇa. These mūḍhas cannot become. It is not possible. If you want to remain a mūḍha, then you can not understand. When your mūḍhatvam, your "unwisdom" will go… How it will go? Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. If you cultivate knowledge, spiritual knowledge for many, many births, bahūnāṁ janma. Because you will not accept Kṛṣṇa as the Supreme Personality of Godhead simply by saying by Kṛṣṇa. Kṛṣṇa says, "Yes, I am the Supreme Personality of Godhead." If you don't believe it, then you have to cultivate knowledge for many, many births. You have to take birth and cultivate spiritual knowledge, again die, again come, again come, again take birth. This will go on continuously. Bahūnāṁ janmanām ante [Bg. 7.19]. And if you are fortunate enough to become wise enough, then you will understand, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ: [Bg. 7.19] "Oh, Vāsudeva, Kṛṣṇa is everything." That is confirmed in the Śrīmad-Bhāgavatam,

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

If you become devotee of Vāsudeva, bhaja vāsudevam, then very quickly you will become jñānavān. First of all, one becomes jñānavān; then he surrenders to Vāsudeva. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is one process. Another process is you become a devotee of Vāsudeva, then jñāna, vairāgya, will automatically come. You'll… Because the human life, the perfection of human life is to accept jñāna and vairāgya. That is perfection. In our Vedic civilization, this is the process, perfection. There are different stages of life. Brahmacārī, gṛhastha, vānaprastha, sannyāsa. So what is the sannyāsa law? Sannyāsa means perfection. Jñāna and vairāgya. Who can take sannyāsa, renounced order, unless he has got full knowledge? As Śaṅkarācārya explains, brahma satyaṁ jagan mithyā. Unless one understands fully that "Our these material engagements, they are simply waste of time." He can attain perfection knowledge. Jñāna-vairāgya-yuktāya [SB 1.2.12]. Unless there is perfection of knowledge, jñāna, there cannot be vairāgya. And unless there is vairāgya, unless you become detestful of this material existence, there is no question of liberation. Jñāna-vairāgya-yuktāya.

So this jñāna and vairāgya can be achieved simply by becoming a devotee of Vāsudeva. That is the verdict of Śrīmad-Bhāgavatam. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyam [SB 1.2.7]. Āśu vairāgya, very soon. Just like these boys, these American, these European boys, they are young men. Now they have taken sannyāsa and dedicated their life for service of Kṛṣṇa. They are vairāgya. They are coming from opulent nation, very rich men, rich nation. Their parents are very rich. There is no scarcity of food. There is no scarcity of money. There is no scarcity of women in the western countries. But they have left everything. Simply boys. They are all within thirty. How much a young man may have propensities for enjoying this material way of life! And when there is facilities. But how they have taken to it? This is the proof.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

This is proof. So actually if we want jñāna and knowledge… because human life is meant for jñāna and knowledge. Human life is not meant for living like animals, cats and dogs. Cats and dogs cannot be elevated to the platform of jñāna and vairāgya. That is not possible. A human being can be elevated by education, by culture, to the platform of jñāna and vairāgya. That is the ultimate goal. Śrī Narottama dāsa Ṭhākura sings therefore,

hari hari bifale, janama goṅāinu,

manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā

jāniyā śuniyā biṣa khāinu

This is jñāna, regretting "My dear Lord, I got this very opportune moment to possess this human form of life, manuṣya-janama pāiyā, but my duty was to worship Rādhā-Kṛṣṇa." That is the highest perfection of worshiping. Ramya kecid upāsanā vraja-vadhu-vargabhir ya kalpita. Śrī Caitanya Mahāprabhu recommended, "The upāsanā, the worship which was invented by the gopīs to worship Rādhā and Kṛṣṇa, ramya kecid upāsanā, there is no more perfect upāsanā." So this rādhā-kṛṣṇa-upāsanā is the perfection of upāsanā. Even it is better than viṣṇu-upāsanā. In the material way of life viṣṇu-upāsanā has been recommended as the highest. Ārādhanānāṁ paraṁ devi viṣṇor ārādhanaṁ param. It is the statement of Lord Śiva to Pārvatī, that "Of all ārādhana, viṣṇu-ārādhanam is the best."

ārādhanānāṁ sarveṣāṁ

viṣṇor ārādhanaṁ param

tasmāt parataraṁ devi

tadīyānāṁ samarcanam

Tasmāt parataram. "Even better than viṣṇu-ārādhana is to worship the Vaiṣṇavas." Mad-bhakta-pūjābhyadhika [SB 11.19.21]. Kṛṣṇa has said also that "Anyone who is worshiping My devotee, pure devotee, that is better worship than one who is worshiping Me directly."

So Śrī Narottama dāsa Ṭhākura says that "I got this opportunity of human life, but instead of worshiping Rādhā-Kṛṣṇa, I have worshiped so many things." Somebody is worshiping his body, somebody is worshiping his mind, somebody is worshiping his country, somebody is worshiping his something else, something else, or somebody is worshiping some other demigods also. But that is not recommended in the śāstra, at least in the Bhagavad-gītā. Kāmais tais tair hṛta-jñānāḥ yajanty anya-devatāḥ [Bg. 7.20]. There are worshipers of other demigods, but they have been described in the Bhagavad-gītā as hṛta-jñānāḥ. Hṛta-jñānāḥ. Śrī Viśvanātha Cakravartī Ṭhākura comments, naṣṭa buddhayaḥ, "one who has lost his intelligence." These are the verdict of the śāstra. Therefore one who has taken only to Kṛṣṇa worship sarva-dharmān parityajya mām ekam [Bg. 18.66], only Kṛṣṇa, he is intelligent. And one who is not intelligent, mūḍha, he does not take to Kṛṣṇa. This is straight meaning of Bhagavad-gītā. You can make your own meaning, but if you want to understand Bhagavad-gītā as it is, this is the meaning. You cannot accept the worship even of big, big demigods. What to speak of minor demigods, even big demigods just like Lord Brahmā, Lord Śiva… You can worship. Vaiṣṇava is ready to give respect even to the ant. And why not Lord Śiva? And why not Lord Brahmā or any other demigods? They offer. But they offer in which way? As servant of Kṛṣṇa.

Just like in the Brahma-saṁhitā, there is: sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni vibharti durgā [Bs. 5.44]. This is worship of Durgā. A Vaiṣṇava, Brahmā, is offering respect to Mother Durgā. So similarly, a Vaiṣṇava never disrespects any demigod. Why demigods? They are so exalted. They do not disrespect even an ant. Tṛṇād api sunīcena taror api sahiṣṇunā, amāninā mānadena. A Vaiṣṇava should be ready to give respect to anyone, all living entities, because all living entities are part and parcel of Kṛṣṇa. They should offer respect to everyone. Just like this finger is my part and parcel of the body. If you respect my body and kill my, cut my finger, shall I be happy? No. Therefore Vaiṣṇava knows this, that "Even a small ant, he is the part and parcel of Kṛṣṇa. So if I kill this ant, Kṛṣṇa will be unhappy. Kṛṣṇa will be unhappy."

There was a vyādha. In the Padma Purāṇa, this story is there. He was habituated to kill animals. Vyādha, you know, hunter. So he was killing so many animals half-dead. So Nārada Muni was passing through that forest, he was very much aggrieved, "Who is this rascal, killing these animals half, and they are flapping out of painful condition? Let me see this rascal." So he searched out this vyādha, hunter. The vyādha was very busy in his hunting. So he thought… Because, after all, Nārada Muni is a Vaiṣṇava, after seeing him personally his heart was immediately little clarified. So he offered respect: "Sir, you have come here for some tigerskin or deerskin. I shall give you, but don't disturb (me) in my business. Please let me do my business."

So Nārada Muni said, "All right, you do your business, but one thing I request: 'Why you are not killing these animals all at a time? Why you are killing half? It is great sin.' " Then it stuck to his brain. "Sin? What is this sin?" Then he described the effects of sin. Then he said, "I have been taught by my father to do this business. So if I do not do this business how shall I live?" So Nārada Muni said, "If I guarantee your living, would you give up this business, this profession?" "Why not? If I get my living means, then I can give up." So it was agreed that he will give up his business of hunting. And Nārada Muni said that "I will give you all the necessities of your life. Come on." So it is a long story. I am making short cut.

So Nārada Muni asked him that "You sit down on this bank of Ganges and here is the tulasī plant. You worship it, and I will send your food. Don't be worried." So next morning it was declared in the village, "That heinous hunter has become a Vaiṣṇava." So people, generally, they are inquisitive. They came to see. It is the custom when you go to see a saintly person, you take some fruits or flowers or some rice or some āṭā. So huge stack of rice and āṭā and fruits and flowers also. They were surprised: "Why Nārada Muni is sending so much? We are simply husband and wife." In this way they become Vaiṣṇava. And after some time Nārada Muni with his friend Parvata Muni, he wanted to see his devotee. So he asked Parvata Muni that "My dear friend, will you come with me. I shall show my devotee who was formerly a hunter." So Parvata Muni knew that "You can play wonderful. So let me see this devotee." So when Nārada Muni was coming, this devotee was going to receive the spiritual master. This is the custom, to receive the spiritual master from distant place with all honor by bowing down. But he was jumping. He was jumping. So when he came near, the Parvata Muni first of all asked him, "My dear son, you are great devotee, but while coming here why you are jumping?" He said that "On the ground there are so many ants, sir. So I do not want to kill these ants."

This is the effect of devotional service. The same man who was taking pleasure by killing one animal half-dead, he is not prepared to kill even an ant. This is called bhakti. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ [SB 5.18.12]. If one becomes a devotee of the Lord, akiñcana-bhakti, then sarvair guṇaiḥ, all good qualities will come out automatically. Because every living entity is part and parcel of God. God is all-good. Therefore every living entity, potentially, constitutionally, he is also good. As God is good, we are also good. But due to our material association, we have become bad. So if we revive our old position, Kṛṣṇa consciousness, then automatically we shall become all-good. This is Kṛṣṇa consciousness movement.

Śrī Caitanya Mahāprabhu has recommended therefore, ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam [Cc. Antya 20.12]. If you want to see, the to stop this blazing fire of material existence, then you have to spread this Kṛṣṇa consciousness movement all over the world. And the practical effect, you can see, what is already done, how they have become. Our limit, there are limitation, we cannot accept anyone and everyone as disciple. Unless he agrees tacitly to give up some preliminary principles. Just like illicit sex life. Anyone who comes to me to become my disciple, the first condition is no illicit sex life, no intoxication, up to drinking or smoking or even drinking tea and coffee and chewing pan. These are also intoxicants. So one cannot take all these things. No intoxication. No illicit sex. Unless you have got connection with woman by marriage tie, there cannot be any sex life. These are the pillars of sinful life. Yatra pāpaś catur-vidhā. Striya-sūnā-pāna-dyūtaḥ yatra pāpaś catur-vidhā. If you actually want to make progress in spiritual life, you must accept at least these four principles. This is tapasya. Tapasā brahmacaryeṇa tyāgena, śauca, satya-śaucābhyām [SB 6.1.13]. These are the tests, the prescription.

So to become purified, one must be purified of this material existence. Then he can understand what is God. Then he can serve God. With these material senses it is not possible to serve God. That is not possible. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. These indriyas, the present indriyas, contaminated by material existence… You cannot understand by simply hearing about God. Therefore you have to purify yourself. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. This is the definition given by Nārada Muni, how one can become a devotee, how one can be engaged in the devotional service of the Lord. This is the formula. What is that? Sarvopādhi-vinirmuktam, first condition: One has to give up all designation. "I am Indian," "I am American," "I am brāhmaṇa," "I am śūdra," "I am this," "I am that." These are all designations of the body, but we are not this body. So if we can give up this bodily designation, that is called sarvopādhi-vinirmuktam [Cc. Madhya 19.170]. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam. Then one has to become purified on the standard of devotional service.

Unless one is engaged in devotional service, there is no question of purification. Then you'll fall down. These are the statements in the śāstras. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ [SB 10.2.32]. You can elevate yourself to the Brahman effulgence, brahma-jñāna, āruhya kṛcchreṇa, with tapasya, with severe austerities. But if you cannot understand Kṛṣṇa, if you do not take shelter of the lotus feet of Kṛṣṇa, then you'll again fall down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ [SB 10.2.32]. So a devotee, if you become a devotee, you'll never fall down. Kṛṣṇa will give you protection. Kṛṣṇa says, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati [Bg. 9.31]. He will give you protection. Otherwise you are helpless. You can fall down at any moment. But if you take shelter of Kṛṣṇa… So there are so many facilities for perfection of life. Simply by accepting Kṛṣṇa, mām ekaṁ śaraṇaṁ vraja. If you do not do that, then you are a mūḍha, rascal. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam, paraṁ bhāvam ajā… [Bg. 9.11]. "How much powerful is Kṛṣṇa; what He can do for me," without knowing this, we do not surrender to Kṛṣṇa.

Therefore it is necessity to assemble like this to understand Kṛṣṇa. This Kṛṣṇa consciousness movement is there all over the world just to help the people to understand real God, Kṛṣṇa. This is the purpose of Kṛṣṇa consciousness movement. Because people are suffering, they are all mūḍhas. They do not understand Kṛṣṇa or they deride Kṛṣṇa. Therefore they will, he will go on suffering. Tān ahaṁ dviṣataḥ krūrān kṣipāmy ajasram andha-yoniṣu [Bg. 16.19]. Those who are envious of Kṛṣṇa, Kṛṣṇa says, "I put them eternally in the hellish condition of life." So if you want to save yourself from the hellish condition of life, you must take to Kṛṣṇa consciousness and surrender unto Him. Thank you very much. Hare Kṛṣṇa. (end)

661127BG.NY

Bhagavad-gītā 9.11-14

New York, November 27, 1966

Prabhupāda:

avajānanti māṁ mūḍhā

mānuṣīṁ tanum āśritam

paraṁ bhāvam ajānanto

mama bhūta-maheśvaram

[Bg. 9.11]

So Lord Kṛṣṇa says that the mūḍha… Mūḍha means the foolish, just like animals or less than animal. An ass, he is called mūḍha. So avajānanti. Avajānanti means deride. "Deride at Me." That any person who does not believe in God, he must be either a madman or foolish man number one. Any person who does not believe in God. There is no reason that we cannot believe in God. There is every reason. So suppose if you are saying that "I don't believe in God," but who has given you this power to say that "I don't believe in God." You are speaking, "I don't believe in God," but as soon as there is something, you cannot speak, everything stops. So who has given you this speaking power that you dare to say that "I don't believe in God"? Will you not think that "How I am speaking? Who has given me the power?" Do you mean to say that this speaking power has come automatically from the stone? This body is just like as good as stone. As soon as the speaking power is withdrawn by the supreme authority, you are as good as stone, this body. What is the meaning of this body? So who has given you the speaking power that you are denying that "I don't believe in God"? Therefore an atheist or an unbeliever, he must be a first-class foolish man. There is no other reason that one can deny the existence of God. It is very simple reasoning, that who has given you the power to talk and who, if he withdraws the power from you, then what is your value? How can you boastly say that "I don't believe in God"? This very power of speaking is the proof that there is the greatest authority who gives you everything.

Therefore the Kṛṣṇa conscious person, he knows that "Everything, whatever I have got, it is not my, under my control. The controller is different. I am feeling… I am simply using it. I am talking. This is my hand. I am working, but if the power of working is immediately withdrawn-it is paralyzed-have you got any power to revive this working power of this hand? No. You have not. One hand will work; another hand will stop. Who stops?" These things are to be thought. How can I deny? There is something. If I don't believe in God, but I must believe some power beyond me which is controlling me every step. Either call it God or anything, nature, but there is a controlling power. You have to admit. How can you deny it? Therefore anyone who denies the existence of God, he is a foolish man. He is not very intelligent man. No intelligent man will deny. So Kṛṣṇa says, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Kṛṣṇa is saying here, because He was present on this earth just like a human being with some supernatural power. But mostly, 99% of people, they could not recognize Him, could not recognize Him that He is the supreme power, Supreme Personality of Godhead. Paraṁ bhāvam ajānantaḥ. Because they have no eyes to see. There are…

How we can recognize God? Some supernatural power, evidence of authorities, scriptural evidence. These things are required. So so far Kṛṣṇa is concerned, every authority has accepted Him as God. And when He was present, His activities were superhuman. And from the evidence of Vedic literature, He is God. Then, in spite of all these evidences, if you don't believe Him, then it must be considered that āsuraṁ bhāvam, that "I shall not believe. Whatever evidence you give, and whatever, I mean to say, activities you may show, I'll never believe You God. Finished." Then that is helpless. So avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Besides that, one must have the eyes to see God also. God cannot be seen with our imperfect senses. So the whole bhakti process, bhakti-yoga, is the process of purifying the senses to take, to understand what is God, what is spirit, what is soul. It requires… Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā [Cc. Madhya 19.167]. And in the Nārada-pañcarātra,

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

Simply, this bhakti-yoga is the process of purifying, purifying. As soon as you purify your power of seeing, power of hearing, power of tasting, power of touching, all these… We have got our senses to taste, to acquire knowledge. But if the senses are blunt, then we cannot understand what is God. But therefore you require regulative principles to understand what is God. That regulative principle must be undertaken. And the easiest regulative principle is this chanting of Hare Kṛṣṇa. If you regularly chant with devotion, without any offense, then this very simple process will help you to purify your senses and you will appreciate presence of God, and God consciousness, Kṛṣṇa consciousness will develop in you.

So paraṁ bhāvam ajānanto mama bhūta-maheśvaram [Bg. 9.11]. People, they do not know what is the inconceivable power and potencies of God. Therefore they think, "God might be somebody like me." They cannot understand God.

moghāśā mogha-karmāṇo

mogha-jñānā vicetasaḥ

rākṣasīm āsurīṁ caiva

prakṛtiṁ mohinīṁ śritāḥ

[Bg. 9.12]

So why they cannot understand? Moghāśā. Moghāśā means whatever they are aspiring, whatever they are desiring, that will be baffled. Moghāśā. Just the karmī… Karmī means the fruitive actor. They are always hoping, "Something better, something better, something better." There is no limit where they will stop. So much money, so much bank balance, so much money, so much… Still… So moghāśā. Mogha means they are hoping to be very happy at a certain point, but that point never comes. That point never comes. Moghāśā. This means moghāśā. Because he does not know "what is the ultimate point of my satiation." Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. People, they do not know… Who are, I mean to say, enamored by the external beauty of this illusory material energy, they cannot understand that what is the aim and objective of life. They cannot understand. Therefore moghāśā.

Mogha-karmāṇaḥ. Mogha-karmāṇaḥ means fruitless, baffled. Whatever they are doing, doing something, but at the end they will find it is frustration. They are not happy. Take for example we have practical experience in India. Mahatma Gandhi, he was a great worker for national emancipation. You have heard his name. But at the end he was so much disgusted-that I have seen personally-wherever he used to go, he used to plug his ears like this. Why? Now, wherever he would go, thousands of people would gather and will cry, "Mahatma Gandhi ki jaya!" So the poor fellow could not sleep even. The person, as soon as there is some scent that "Mahatma Gandhi is coming here," at least five thousand people will gather and will cry, "Mahatma Gandhi ki jaya." So at the last stage of his life he could not sleep due to this crying. Just see. And he was so much disgusted, the very morning when he was, I mean to say, assassinated-he was killed by bullet shot-he said to his secretary, "I am so disgusted, I wish to die." You see. This very word was published in the paper. Now see. Such a big worker, such a…, simply a worker, but still, he felt baffled. And what to speak of others. So mogha-karmāṇaḥ. Unless we become Kṛṣṇa conscious, then all our activities will be baffled at the end. Take it what Kṛṣṇa is saying, not ordinary person like me. Kṛṣṇa is… Moghāśā mogha-karmāṇo mogha-jñānāḥ [Bg. 9.12]. Mogha-jñānāḥ. Jñāna means research of knowledge, philosophical speculation.

So without Kṛṣṇa consciousness, without this definite point… Now, if you have sufficient knowledge, if you have such power for research, now here is a point, that Kṛṣṇa is the Supreme Personality of Godhead. Now make research work whether Kṛṣṇa is not God. Then your research work will be sufficient. But without any point of aim, without any objective, what is this? Thousands of years, simply speculating.

panthās tu koṭi-śata-vatsara-sampragamyo

vāyor athāpi manaso muni-puṅgavānām

so 'py asti yat prapada-sīmny avicintya-tattve

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.34]

Govinda, the Supreme Lord, who is so vast that you cannot reach Him by your mental speculation… Panthās tu koṭi-śata-vatsara. Koṭi means ten million, and koṭi-śata-vatsara, similarly, millions and millions of years, with the speed of air and with the speed of mind, if you proceed to speculate, to understand the Supreme, oh, that is not possible. That is not possible. So many speculators at the present moment or in the past, speculating, speculating, speculating. They never reach the point, never reach the point. There is not a single instance that they have reached the point.

So this speculating process will also not help. Moghāśā mogha-karmāṇo mogha-jñānā vicetasaḥ [Bg. 9.12]. Vicetasaḥ means they are bewildered, that God cannot be perceived by your own endeavor unless God reveals before you. Vicetasaḥ. Vicetasaḥ means bewildered. Just like if you want to see the sun, can you see the sun just at this time, all over darkness? Have you got any machine or any apparatus or any searchlight, you can show me sun? No. It is not possible. So if you cannot see at night with your own endeavor even a material thing like sun, do you think that by your own endeavor you will see God? How it is possible? As the sun reveals in the morning at five o'clock or six o'clock, similarly, when the sun Kṛṣṇa will reveal before you, then you will understand. You cannot find out Kṛṣṇa or understand Kṛṣṇa by your own endeavor. Now, that process is this Kṛṣṇa consciousness. Sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66]. You will be in confidence. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam [Bg. 10.10]. Those who have taken this line with faith and love, always engaged in the transcendental loving service of Kṛṣṇa, buddhi-yogaṁ dadāmi tam, then from within… Kṛṣṇa is within you. We have no realization. Due to my material conception of life, I have no realization. So you have to realize that Kṛṣṇa is there, and you have to purify yourself by service attitude. Then Kṛṣṇa will reveal. You will see, eye to eye.

Moghāśā mogha-karmāṇo mogha… [Bg. 9.12]. vice…, rākṣasīm āsurīṁ caiva prakṛtiṁ mohinīṁ śritāḥ. Rākṣasī. Rākṣasī means those who are atheists, they are called rākṣasas. Rākṣasa and asura. Asura, they are always against God. They are called asuras. And rākṣasa means they don't believe in God. So rākṣasīm āsurīṁ caiva prakṛtim. Why they…? That mohinīṁ prakṛtim. They are bewildered by this illusory material energy. They are… They think, "This is all, and this life…" They do not know God. "There is no life. Let us enjoy as far as possible. Squeeze out the extract of this matter." Squeezing, squeezing, they don't… They are frustrated, frustrated, moghāśā, baffled in every respect. Squeezing to take essence of this material pleasure, they are baffled. They are baffled. Don't you see this practically? "So much money, so much I have earned." They go to enjoy, fifty thousand dollars, hundred thousand dollars, squeezing-they do not find any pleasure. Simply squeezing, squeezing. Moghāśā mogha-karmāṇaḥ. That is not the process to find out real pleasure. If you have to find out real pleasure, then you have to take to this Kṛṣṇa consciousness. You have to be trained up in this Kṛṣṇa consciousness. Then you will have to change your habits in this way. You will find ananta. Ramante yoginaḥ anante [Cc. Madhya 9.29]. Unlimited happiness which will never end, never end. Ramante yoginaḥ anante satyānande. That is real happiness that does not end. Don't you see? Is there happiness in the material world, in your sense enjoyment, which does not end? It begins and ends, say, for few minutes or few hours or few seconds. It ends. But real happiness has no end. That is real happiness.

That you have to search, and for which you have to undertake some voluntary penance. You are trying to get the unlimited happiness and you are not prepared to sacrifice anything? What is that sacrifice? You have to sacrifice little time. Come here and hear this Bhagavad-gītā and chant with us. Is it very great sacrifice? And you will learn everything. Just to sacrifice little time. In former days they used to sacrifice their whole life for realizing self-realization. Deva-munīndra-guhyam. Even the demigods, even great saintly persons, they sacrificed everything; still, they were unsuccessful. You see? Now, for this age, Lord Caitanya mercifully has given you so much easier process for God realization. There is no comparison. Simply to sacrifice a little time. Śravaṇam. Simply hear. You haven't got to pay any charges. Śravaṇam. Simply you have to sit down a little patiently and hear. You'll realize it. It is such a nice thing. Lord Caitanya, therefore, recommended this process. In this age no process will help you for self-realization but this process.

Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. If you be situated in whatever position you are, it doesn't matter. We are not going to inquire what you are. "Are you businessman, engineer, doctor, or police, or intelligent, or educated, non-educated, black, white?"-there is no question, no question. The only thing is sthāne sthitāḥ śruti-gatām. Śruti-gatām means… Śruti means this aural reception. You have to receive this word little submissively. Namanta eva. Don't think yourself, that you are very man of knowledge. Because our knowledge is very limited, so we should not be puffed up with false thinking that I am very learned man. No. Just become a little gentle and submissive, and hear these messages from Kṛṣṇa. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Tanu. Tanu means your body, and vāk means your words, and mana means mind. Just try to adjust your mind, your body, your words, and hear the Śrīmad-Bhagavad-gītā which is spoken by the Supreme Lord, and put your arguments, put your reason, whatever you have got. Don't accept it blindly. And think over it, and then you'll see what is the result. This is… So rākṣasīm.

But in spite of all these facilities, the Lord says, the rākṣasīm āsurīṁ caiva, those who are rākṣasas… Rākṣasa means almost man-eaters. Rākṣasa are called man-eaters, more than tigers. They, for their self-satisfaction, they can eat, I mean to say, even, even their own sons. You see? They are called rākṣasas. No shame. "My sense gratification should be satisfied. Never mind. You go to hell." So this is the age. So we, we create a machine that everyone comes and becomes smashed in that machine, and my sense satisfaction is there. Although I'll never be happy by that sense satisfaction. This is going on. You can know this world is now managed by the rākṣasas. Rākṣasa. They don't mind what is happening. They are prepared to sacrifice everything for fulfilling their whimsical nonsense. They are called rākṣasa. Rākṣasīm āsurīṁ caiva prakṛtiṁ mohinīṁ śritāḥ. Why they are? Now, they are very much enamored by this material beauty. Not beauty. The material civilization. So they cannot. They cannot understand. It is very difficult for them. They cannot understand. And they'll never try to understand because they are rākṣasas.

Then who will understand God? Mahātmā.

mahātmānas tu māṁ pārtha

daivīṁ prakṛtim āśritāḥ

bhajanty ananya-manaso

jñātvā bhūtādim avyayam

[Bg. 9.13]

And here it… "Those who are mahātmā…" Mahātmā means one who has enlarged his heart, enlarged his heart: "Oh, everything belongs to God, and I also belong to God." He's mahātmā. Mahātmānas tu māṁ pārtha: [Bg. 9.13] "My dear Arjuna, these mahātmās, they are not in, under the control of this material nature." One who can think that "Everything belongs to God, and I also belong to God. Therefore the supreme proprietor is God. Everything should be engaged in His service…" This is the qualification of mahātmā, broader. "God is great," and his heart is also has become great for serving the great. He's mahātmā. Mahātmā, not a stamp, a political leader, mahātmā. Don't misunderstand. "I stamp you mahātmā by votes, and you become God. You become mahātmā." These are not accepted in Bhagavad-gītā. Mahātmā's description is there, that mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ: [Bg. 9.13] "He has taken the shelter of the superior, spiritual energy."

As we have discussed many times, God has got many energies. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. There are unlimited energies, different varieties of energy. Out of that, those who are in the knowledge, they have divided the whole energy into three divisions. What is that? Material energy, spiritual energy and marginal energy. This material energy, you are seeing. And the spiritual energy, now we have no knowledge. But the marginal energy, something spirit, something matter, that we are, we living entities. I am… As I am, I am spirit. But I am mixed up with this matter. Therefore I am marginal energy, between spirit and matter. I am combination of spirit and matter. As soon as I am spirit, I am away from this matter, this bodily matter. "Dust thou art; dust thou beist." Yes. So those who are mahātmā, they have take shelter of the spiritual energy. Of course, for God, every energy is His energy. Therefore He has no distinction what is spirit and what is matter. But for me, because I am in marginal energy, I have to make distinction that "This is spirit; this is matter."

So mahātmā, those who have broadened their heart for becoming Kṛṣṇa conscious or devoting himself for the service of the great… Just like to, one, a government servant, important government servant, he also becomes important, similarly, God is great, and when you are engaged in His service you become great. You become great. That is called mahātmā. So as soon as you take shelter of the spiritual energy of the Supreme Lord, at once you become mahātmā. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. And suppose now I have identified with the greatness of the Supreme, ahaṁ brahmāsmi. This Vedic word is called ahaṁ brahmāsmi: "I am the… I am Brahman." But simply being puffed up, "I am Brahman, I become God," that is another rākṣasīm, another misleading. Here it is said that if you have become Brahman, then you must show your activities in Brahman. Because you are spirit, you are not inactive. To become Brahman does not mean that I become inactive. Oh, in matter I am so much active because I am Brahman. Although I am contaminated with matter, still, I am so active. And when I am purified from matter, do you mean to say my activities stop? What is this reasoning?

By nature I am active. By nature, because I am spirit, and by nature I am active. And my activities are exhibited even I am contaminated with this matter. And when you become purified from matter, do you think you shall be silent? Is there any reason? So do you…? To become Brahman does not mean to become void. No. To become Brahman means superior energy. With superior energy, we have to work with superior endeavor and superior energy and superior position. And therefore it is called, in the next line, bhajanty ananya-manasaḥ: "One who has become mahātmā, his symptom is that he's fully engaged in the loving transcendental service of Kṛṣṇa." He is mahātmā. How can you stop activities? Bhajanty ananya-manasaḥ, jñātvā bhūtādim avyayam. Why does he engage in that way? Because he understands that "If service has to be rendered, it is to Kṛṣṇa and nobody else. I have so long served my senses. Now I shall serve Kṛṣṇa, the proprietor of the senses." That is called mahātmā. You cannot stop your service because you are meant for service. Can you show anybody, within this meeting, anybody who does not serve? Is there anybody who does not serve anybody? You go outside, ask hundreds and thousands of people that "Do you, don't you serve anybody?" You go to the president, Johnson. Ask him, "Don't you serve anybody?" "Oh, yes, I am serving the country." So who is out of service? Nobody is out of service. But he's serving the illusion. And as soon as he serves the Supreme, he becomes mahātmā. Service you cannot stop. But you have to stop your service to the nonsense, and you have to give service to the reality. Then you become mahātmā.

Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. They are under the influence of the spiritual energy. They are no longer under the control of this material energy. So

mahātmānas tu māṁ pārtha

daivīṁ prakṛtim āśritāḥ

bhajanty ananya-manaso

jñātvā bhūtādim avyayam

[Bg. 9.13]

He transfers his service potency to the Supreme instead of serving the false. Instead of becoming baffled always, he wants to make some asset in his life by serving the Supreme. And how does service begin? Now that is also stated here. You see. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg. 9.14]. This kīrtana. This kīrtana, always chanting, glorifying. This is the beginning of mahātmā. So you come here. You chant. You become mahātmā. Thank you very much. (end)

661128BG.NY

Bhagavad-gītā 9.13

New York, November 28, 1966

Prabhupāda:

mahātmānas tu māṁ pārtha

daivīṁ prakṛtim āśritāḥ

bhajanty ananya-manaso

jñātvā bhūtādim avyayam

[Bg. 9.13]

Now, Lord Kṛṣṇa says that who are the mahātmās. The symptom of mahātmā is that he knows that the Supreme Lord, Śrī Kṛṣṇa, is the original Personality of Godhead, and He is the fountainhead and source of all emanation. Janmādy asya yataḥ [SB 1.1.1]. In the Vedānta-sūtra it is said very nicely, athāto brahma jijñāsā: "Now this human form of life is meant for inquiring about Brahman, the greatest." We are all engaged in studying temporary, small things, problems, small problems. What is that problem? Āhāra-nidrā-bhaya-maithuna, the animal problems: how to eat, how to sleep, how to defend and how to mate. These four principles, they are very minor problems. They are not at all problems because automatically these problems are solved, automatically. Viṣayaḥ khalu sarvataḥ syāt. Viṣaya means this viṣaya, this object of enjoyment, these bodily necessities. Viṣayaḥ khalu sarvataḥ syāt: Viṣaya-means these objects of sense gratification-you will have in any form of body.

Even a small bird, he has arrangement for eating, he has arrangement for sleeping, he has arrangement for defending, and he has arrangement for mating. As soon as a bird is born, two eggs are born: one male, one female. That means from the beginning of his life, the mating problem is solved. There is no necessity. A bird, they never, the birds or beasts, they never seek, the male is seeking after female or female after seeking. That is automatically solved. Similarly, their eatings are already there, and their sleeping accommodation are already there. So these are not problems, but we have created problems only for these four demands of the body. So Vedānta-sūtra says that "Don't be busy about these problems." Viṣayaḥ khalu sarvataḥ syāt: "These problems are satisfied in any form of life." Why in human form? They have developed consciousness. They have got better business. Why they should be engaged only for these four principles of life? Huh? Their problem is to inquire, "What is the source of all these manifestations?"

Athāto brahma jijñāsā. The Vedānta-sūtra informs, "Now you should inquire. You have got this developed consciousness of life, human form of life, very intelligent, and you are simply wasting your time simply for this eating, sleeping and mating? Oh, this is not your business. This is not your business." Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1]. Viḍ-bhujām means stool-eaters, hogs. So Ṛṣabhadeva says, nāyaṁ deha, this body, is very valuable body. Every living entity has got a body, but this human form of body, especially the civilized form of body, oh, this is very important. And how to utilize it? Simply for eating, sleeping? No. Nāyaṁ deho deha-bhājāṁ nṛloke. In the human society this form of body is not meant for simply toiling hard only for gaining these four principles of life. Because these necessities are supplied even to the hogs, the stool-eater. The stool-eater is considered to be the lowest of the animals, the hog. Still, he has got mating facility, he has got eating facility, he has got sleeping facility, and he has got defending facility. Therefore Ṛṣabhadeva says that "This form of life, this human form of life, don't waste in that way." Viṣayaḥ khalu sarvataḥ… You will have it. Even if you don't try for it, you will have it.

Just for example, take for example myself. I am a foreigner, Indian. I came here only with seven dollars with me. Dock, I got down from the ship. I did not know where to live, where to eat. But I am here, here for the last more than one year. So I am also eating, I am also sleeping, and I am also well-protected by my friends. So how it is being done? I am not serving here, I did not come with some money, but there is arrangement. Everyone, you have got arrangement made. Don't be very anxious for these problems. You should be anxious, athāto brahma jijñāsā. This is the problem of life. So who inquires about this, athāto brahma jijñāsā? Those who are actually developed in consciousness, they inquire, athātaḥ, "What is the source of myself? I am living entity, this world, this nature, this so many things we see, and what is the cause of, the cause of all causes? What is that?" That should be inquiry. Jijñāsuḥ, inquisitive, inquisitive. And the answer is given here in the Vedānta-sūtra, next. Athāto brahma jijñāsā: "Now this life is meant for inquiring about the Supreme Brahman." And what is that Brahman? That Brahman means that janmādy asya yataḥ: [SB 1.1.1] "Brahman means that source, that Supreme Absolute Truth from whom or from which everything emanates, the cause of all causes." That is Brahman.

Now, sages, saints, philosophers, and transcendentalists, yogis, jñānīs-they are all searching, "What is the ultimate source?" So they have found out. What is that? They have found out. In the Brahma-saṁhitā, we see, there is a very nice verse. They say that

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

Sarva-kāraṇa-kāraṇam. Kāraṇa means cause. Sarva-kāraṇa, the cause of all causes. There are different causes. Just like take for this cotton cloth. What is the cause? The cotton cloth is made of thread. Thread is the cause of this cloth. Now, what is the cause of the thread? (incomplete) (end)

661201BG.NY

Bhagavad-gītā 9.15

New York, December 1, 1966

Prabhupāda:

jñāna-yajñena cāpy anye

yajanto mām upāsate

ekatvena pṛthaktvena

bahudhā viśvato-mukham

[Bg. 9.15]

Now Lord Kṛṣṇa, after describing about the mahātmās, or the great souls, who worship the Supreme Lord by this process of kīrtana… Satataṁ kīrtayanto mām [Bg. 9.14]. Śravaṇaṁ kīrtanam [SB 7.5.23]. The process of devotion is nine different types. Śravaṇam. Śravaṇam means hearing. Kīrtanam. Kīrtanam means chanting. Kīrtanam actually means describing. You can describe with music. You can describe with words. You can describe in speeches. Any sort of describing, that is called kīrtana. And śravaṇam. Unless you hear, you cannot describe. What you shall describe? If you do not know anything about the Supreme Lord, then how can you describe? Therefore hearing is the first item, śravaṇam. And the whole Vedic literature is called hearing, śruti, śruti-śāstra. Śruti means to receive hearing. If you want to know the Supreme, you do not require to qualify yourself materially. You can remain what you are, but if you simply hear… God has given you the power of hearing. If you hear from authoritative sources, then you become perfect, simply by hearing. Therefore the first principle, hearing, is recommended, śravaṇam.

And formerly, the Vedas were heard by the students from the spiritual master. Just like in the Bhagavad-gītā you'll find that Arjuna is hearing from Kṛṣṇa. He's not studying any Vedānta philosophy in the battlefield. He was simply hearing. So that is the process, hearing. You can hear at any place. Even in the warfield, you can hear from the authoritative source. So that was the process of acquiring knowledge, hearing. Hearing means receiving the knowledge, not manufacturing. There are two process of knowledge. There are some persons who think, "Oh, why shall I hear from him? Oh, I can think. I can speculate. I can manufacture something new of my own group." These are nonsense. This is not Vedic process. Vedic process is hearing, ascending process, er, not…, descending process. There are two processes of knowledge: ascending and descending. Ascending means trying to go high by your strength, and descending means the pure knowledge which comes from up, you receive it. Inductive and deductive process.

So ascending process is not recommended in the Vedic process of knowledge. Vedic way of receiving knowledge-by aural reception, by submissive aural reception from the spiritual master to the student. This is the way. It is coming. As we have read in the Fourth Chapter of Bhagavad-gītā, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]: "In this way, traditionally, from the spiritual master to the student, this knowledge was imparted." The Lord said that "I imparted this knowledge first of all to the sun-god, and the sun-god imparted this knowledge to his son, Manu, and Manu imparted this knowledge to his son, Ikṣvāku." Ikṣvāku was the king of this planet. So from Ikṣvāku, this knowledge is coming down from the master, or from the father to the son, or from the master to the disciple. It is coming on. And because that disciplic succession was broken, therefore Lord Kṛṣṇa said that "I am speaking again that old system of knowledge to you, Arjuna, because you are My devotee, you are My dear friend." We have already studied this fact. So this is the way.

Therefore śravaṇam. Śravaṇam is the… Śravaṇam means hearing. Hearing is the first stage. And hearing is so powerful that simply by hearing from authoritative source, you can become completely perfect, simply by hearing. Submissive hearing, of course. Submissive. Jñāne prayāsam udapāsya namanta eva. This is a verse from Bhāgavata, Śrīmad-Bhāgavatam. Jñāne prayāsam udapāsya namanta eva. Don't be upstart. Don't try to understand the supreme knowledge, the Absolute Truth, by your strength. You are very poor. Your senses are imperfect. You cannot understand. This, this process, you should give up. Jñāne prayāsam. Attempt to know the Supreme by ascending process. "Oh, I shall know. I'll manufacture my own way." This is the way going on nowadays. Everyone is thinking that "Why shall I accept any authority? I shall think myself what I am and what is my duty." This is going on. But this is not the Vedic process. The Vedic process is to śravaṇam. So simply if we give up this foolish process of understanding the Absolute Truth by my own attempt, we, if we give up and we become submissive… Yes. Submissive means we must know our imperfectness.

Our imperfectness I have several times described in this meeting. So long we are conditioned, there are four kinds of imperfectness, that we must commit mistake. So long we are conditioned, nobody can say that "I'll not commit mistake. I never commit any mistakes." It is not possible. You must have. To err is human. So this is one imperfectness. And to become illusioned. To accept one thing which is not. Illusion means to accept something for something. Just like we accept this body. We identify with this body, every one of us. If we ask you what you are, "Oh, I am American." What is your American? This body is American. But it is not… You are not this body. So this is illusion. So conditioned soul is to commit mistake, to be illusioned, and the senses are imperfect. We are very much proud of seeing, but as soon as the light is put off, we cannot see. So our seeing is conditional. And similarly, all senses are conditional. So therefore imperfect. And there is another thing which is very nice. We have got a cheating propensity. I do not know anything, but I want to cheat others that I know everything. I don't… I am a fool number one, but I want to start a group of students and teach him foolish things. This is cheating. One must know from the authoritative sources and preach that thing. Just like Arjuna was taught by Kṛṣṇa, and that philosophy is going on. And those who are accepting the principle of Arjuna, they're real student of Bhagavad-gītā.

So therefore our attempt to understand the Absolute Truth by our faulty senses and experience is futile. We must hear. Śravaṇam. That is the Vedic process. The student used to go to the master and gurukula. It was known as gurukula. Every brāhmaṇa, every self-realized soul, every vipra, or expert in the knowledge of Vedic literature, he would be provided with some brahmacārīs, group of brahmacārīs. They will follow the rules and regulation of brahmacārī life and live with the spiritual master, and the spiritual master will teach them, from Vedic literature, real knowledge. That is the process. This is called śravaṇam. So one should not adopt the means of ascending process. Jñāne prayāsam udapāsya. Udapāsya means "Give it up." And namanta eva: "And be submissive." Namanta eva jīvanti san-mukharitāṁ bhavadīya-vārtām. In this way, if one lives and hears, san-mukharitām, from the realized soul… Just like Arjuna is hearing from Kṛṣṇa, from the perfect person, san-mukharitām. Kṛṣṇa or His representative. His representative is a devotee of Kṛṣṇa. Kṛṣṇa is just like… Arjuna. Arjuna was made representative of Kṛṣṇa. How? Because Arjuna, Kṛṣṇa said, bhakto 'si: "You are My devotee." So nobody can become representative of Kṛṣṇa, or God, without becoming His devotee. One who thinks that "I am God," he cannot become the representative of God. Suppose some of your representatives… You are a businessman.

Just see our imperfectness. (after spitting, coughing:) This body… We have got imperfectness, coughing something. So how we can become perfect? We are under the stringent rules and regulations of the nature. A little difference will put me into difficulty. So we are not all independent so long we are conditioned. So if… Suppose you are a businessman. You send your representative for securing business. And if he represents himself to the customer, "I am the proprietor. I am the proprietor," how long he can prolong? As soon as the master will know that "This foolish man is representing himself as the proprietor of this firm," at once cancel. Because there is cheating. He's not proprietor. Similarly, anyone who says that "I am God" he should not preach. He can think himself for acquiring knowledge of God. That is another thing. "I am God." "I am God" means to understand the quality of God, because I am qualitatively God. Because I am part and parcel of God, therefore my qualities are the same. Just like I have several times repeated that a part of gold, even a molecular part, a particle of gold, so it is gold. It is nothing but gold. Similarly, although we are very minute fragments of the Supreme, still, the quality is the same.

So if I study myself, then I can study God also because I can, I can understand the quality of God. I may not understand the quantity. Suppose if you receive some good grains of rice. You do not concern, think of what is the quantity in the stock, but the, from the sample, you can understand that "This quality rice is there. I can purchase." Then you make your transaction, "How many pounds you have got in your stock? I can take." So quantity is different. But quality, from quality, you can select. You can make your selection, what sort of rice you shall purchase. So you are qualitatively one with God. Therefore, if you study yourself that "I am God," and if you study your all propensities, all qualities, then you can understand God. So that is a process. But you cannot preach that "I am God." Because if you preach yourself as God, then people may ask you, "If you God, if you are God, then show me your all-powerfulness." That you cannot show. So you cannot preach that "I am God."

So far Kṛṣṇa is concerned, He proved that He is God. How? In this Bhagavad-gītā. Now we are reading Ninth Chapter. In the Eleventh Chapter Arjuna requested, "O Kṛṣṇa, that will You kindly show me Your universal form?" So Kṛṣṇa showed him, "Yes." So that… This was Arjuna's teaching to world that in future so many fools will represent himself as God. So don't be befooled by them. Just ask him, "Show me your universal form." Then accept him as God. Don't very cheaply accept any fool as God. So this is the highest imperfection, that he is in the stringent laws of the material nature. If there is simply a toothache, he becomes overwhelmed, and he himself preaches as God. So this sort of thing can be accepted by similar foolish-natured people. God is supreme. Nobody can God. Nobody can be equal with God. God is called in the Vedic literature, asamaurdhva. Asama means nobody's equal to Him. And nobody is higher than Him. Ūrdhva means higher. Nobody can be higher than God, and nobody can be equal to God. Everyone is lower than God, however great he may be. And there is a nice verse, śiva-viriñci-nutam [SB 11.5.33]. Śiva-viriñci. Śiva means the Lord Śiva, and viriñci means Lord Brahmā. They are considered to be the topmost demigods in this material world. So they also offer their respectful obeisances to Viṣṇu, or God.

So nobody can be equal to God. Therefore we should be, instead of becoming God or instead of understanding God personally by our teeny knowledge and imperfect senses, better to become submissive. Give up this habit. Jñāne prayāsam udapāsya. Just give up this habit, foolish habit, that "I can know God." Just become submissive and try to hear from authorities. San-mukharitām. Who is authority? Authority is Kṛṣṇa and, or God, or His representative. Just like Lord Jesus Christ, he's representative of God. So he's authority. Similarly, any authorized incarnation. But that incarnation will never say that "I am God." "I am servant of God"-that is his representation. He'll never say, "I am God." That makes confirmation that he's representative of God. So he is authority, who does not say that "I am God," but he says, "I am servant of God. I am son of God. I am devotee of God." He is representative, real representative. So we have to hear from him. Jñāne prayāsam udapāsya namanta eva. I am just trying to explain to you the process of hearing. The process of hearing.

So submissively, submissively we shall try to hear from the authorized source, representative of God. San-mukharitāṁ bhavadīya-vārtāṁ jīvanti, lives, sthāne sthitāḥ. Sthāne sthitāḥ means keeping himself in his position. Sthāne sthitāḥ. Just like you are hearing Bhagavad-gītā. Some of you are medical man. Some of you are engineer. Some of you businessman. Some of you clerk. That doesn't matter. You keep yourself in your position. You remain as American. You remain as Christian. It doesn't matter. But there is no harm in hearing Bhagavad-gītā. There is no harm. You'll get knowledge. You'll get knowledge. You'll become better Christian. You'll become better American. You see? It is not the purpose, that we are trying to convert American into Indian, or Indian into American, or Christian into Hindu. That is not our mission. We are just preaching the science of Kṛṣṇa, or science of God, Kṛṣṇa consciousness. So everyone can learn this science. Just like when you go to college there is no question of whether a man is American or Indian or African. Everyone is allowed in the schools, college and universities to take science, knowledge. So this is Kṛṣṇa consciousness, science of God. Everyone can take. Sthāne sthitāḥ. You just keep yourself in your place. There is no need of change.

Sthāne sthitāḥ śruti-gatām. Again śruti. Śruti means these ears, by hearing. Śruti-gatāṁ tanu-vāṅ-manobhiḥ: "Just try to assimilate with your body, with your mind, with your intelligence." Śruti-gatāṁ tanu-vāṅ-manobhiḥ. If you do this, then the result will be: prāyaśo 'jita jito 'py asi tais tri-lokyām. God's another name is Ajita. Ajita means nobody can conquer Him. Because everyone is lower than God, who will conquer Him? Therefore His name is Ajita. Ajita means unconquerable. What to speak of God, you cannot conquer even the energy of God. You are under the material energy of God. At your present conditioned life, you are under the energy of God, this material energy. You cannot conquer even the energy, so how you can conquer God? Not possible. So therefore another name of God is Ajita. Just like Kṛṣṇa is another name of God. Of course, according to Vedic literature, Kṛṣṇa is the principal name. God has many names. According to His work, according to different persons' understanding, He has got innumerable, numberless names. But the, in the Vedic literature it is said that Kṛṣṇa is the principal name. Because Kṛṣṇa means the highest pleasure.

So another name of God is Ajita. Ajita means one who is unconquerable. So that unconquerable becomes conquered. How? By this process. What is that process? Just submissively hear and try to assimilate it nicely. That's all. So God is neither Christian or Hindu or Muslim or anything. God is God. If you hear Bhagavad-gītā submissively, with your arguments and… The first thing is you must be submissive. You should not think yourself that you are a… Do not be puffed up with false knowledge. Everyone, we should think that we are ignorant. We should have to receive knowledge. That should be the first step by me(?). And receive knowledge, and try to assimilate it, and try to apply it, apply it with your body, with your mind, with your intelligence. Then the, you'll understand God so nicely that although God is unconquerable, you'll conquer Him. You'll conquer Him, by this simple process. So therefore śravaṇam, hearing, is so important. So in the devotional service the first step is hearing, hearing submissively from the authoritative source and just to assimilate it and grasp it with our body, mind and intelligence. In this way you shall be able to conquer the unconquerable. And when you are able to do such, then you can make kīrtana, kīrtana. That is, that is the… But another process is… Not another process, same process. Whatever you learn, if you describe it, then that will help you to elevate yourself in this path of knowledge. Suppose whatever you are hearing this night in this platform, if you try to repeat it amongst your friends, amongst your family members, then you'll be established in this knowledge. That is called kīrtana. Śravaṇaṁ kīrtanam.

And what about, hearing? Hearing, we are… Every, every day and night we are hearing something. There is television. There is radio. There is newspaper. There is so many things, hearing. Not that hearing. Śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. Viṣṇu means the Supreme Lord. You should devote your time in hearing and chanting about Viṣṇu, Kṛṣṇa. Kṛṣṇa-kīrtanam. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet [SB 12.3.51]. If you simply do this, śravaṇam and kīrtanam, then you shall become free from this material attachment, and you shall be elevated to the supreme place, the kingdom of God. Mukta-saṅga… This is the remedy suggested in this age. You cannot practice anything. You cannot practice sacrifice. You cannot practice speculation. You cannot practice yoga, nothing. You can simply practice this: submissively hear from authoritative sources, try to assimilate it, and become perfect. Thank you very much. (end)

661202BG.NY

Bhagavad-gītā 9.15-18

New York, December 2, 1966

Prabhupāda:

jñāna-yajñena cāpy anye

yajanto mām upāsate

ekatvena pṛthaktvena

bahudhā viśvato-mukham

[Bg. 9.15]

Now, those who are directly worshiping the Supreme Lord, Personality of Godhead, Śrī Kṛṣṇa, they have been described as mahātmā. And there are others, worshipers; they cannot conceive of the Supreme Personality of Godhead directly on account of less, on account of being less advanced. Therefore they have been described here, anye: "others." So others, they worship the Absolute Truth in three different ways. The first-class others… Amongst the others, there is first-class, second-class, third-class, as amongst the direct worshipers, there, there are first-class, second-class and third-class. In every, I mean to say, department-as you have got experience in the material world, there are things, first-class, second-class and third-class… Even in the whole material world is under first-class, second-class and third-class. The first-class is mode of goodness, the second-class is mode of passion, and the third-class is mode of ignorance. Simi…, in every department, more or less, there are three classes.

So amongst the persons who worship the Absolute Truth not directly as the Personality of Godhead but as ahaṅgrahopāsanam… Ahaṅgrahopāsanam means taking himself as the Supreme. This we have already explained, that taking himself as the Supreme means, as the part and parcel of the Supreme, if we study myself, then I can understand also what is God. The only difference is: quantitatively, God is great and I am small. Otherwise, so far quality is concerned, that is one. So this ahaṅgrahopāsanam, that is number one. Then next upāsanā, next worship, is ekatvena pṛthaktvena [Bg. 9.15]. Pṛthaktvena means pantheism. Just like there are persons who are worship any demigod as God. Their opinion is that there are different forms of God. So any form we accept as God and worship, we shall be benefited. We shall approach the highest perfection. That is another section. So this can be adjusted that God is everywhere. That… There is no denying this fact because by His energy, He is everywhere.

Just like we are His energy. Living entities, they are superior energy of God. Apareyam itas tu viddhi me prakṛtiṁ parām. Parām means superior. So we are also energy. So energy and the energetic, they're one. Just like the sun and the sunshine, they're not different. So wherever the sunshine is there, there is sun. You cannot deny that. Wherever the sunshine is there, there is sun. Similarly, wherever the energy of God is there, there is God. So in that way, everything is God. Pṛthaktvena. Everything… Pantheism. These are different processes. But these processes one has to transcend. Just like simply studying the sunshine is not complete study of the sun. Although sunshine is not different from the sun, still, if you simply study scientifically, scientifically, what is the molecules, what are these rays, where this brilliant illuminative came… So many things you can go on studying. That is also, one sense, studying the sun, but not sun also.

So pṛthaktvena and viśvato-mukham. Viśvato-mukham means the universal form. Just like it is stated in the śāstras, the hills, oh, they are bones of God. The trees and grass and, I mean to say, vegetation, vegetation, they are just like hairs on the body of the Lord. So the, the ocean is the navel of God. In this way there are description. The highest planet, Svarga, Brahmaloka, oh, that is the head of God. The lowest planet, Pātālaloka, that is, I mean to say, sole of the God. These things are described, the whole universal form. So somebody prefers the universal form, somebody prefers that "All, everything, whatever we see, it is God," and somebody prefers that "I am God." So these are different methods of appreciating God. But they're also accepted because they have taken into the line. They are better than who are just like animals, simply eating, sleeping and defending and mating. But those who have taken either of these, jñāna-yajñena, pṛthaktvena, and viśvato-mukham…

So those who are impersonalists, they prefer these three processes. And those who are personalists, they prefer directly to worship the Supreme Personality of Godhead, Śrī Kṛṣṇa. So they're all transcendentalists. They're on the line. But here in the Bhagavad-gītā, those who are directly worshiping the Supreme Lord, they have been described as mahātmā. And those who are worshiping in other processes, they have been described, anye. Anye means others. So they have not been given so much importance, although they have been accepted. They have been… Because they have come to the line. Because… Suppose you are accepting the universal form of God. That is a fact also. Because the universe, the manifestation of the universe, is also manifestation of the energy of God. And the energy of God and God is not different. So therefore one who takes the manifestation of the energy as God, he's not mistaken. That is also true. Because there is nothing beyond God. If you think, "I am God," yes, you are also God. Because there is nothing beyond God. Ahaṅgrahopāsanam. If you think everything is God, that is also true. Because in the higher conception, there is nothing beyond God. Sarvaṁ khalv idaṁ brahma. Sarvam, everything.

But the Vaiṣṇavas, those who are personalists, they take it in a different way. Why? Because in the Bhagavad-gītā it is said by the Lord, mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā: "I am spread all over the universe, all over the manifestation, in My impersonal feature." Mat-sthāni sarva-bhūtāni nāhaṁ teṣu avasthitaḥ: [Bg. 9.4] "Everything is resting on Me, but I am not there." Paśya me yogam aiśvaram. So this simultaneously one and different, this philosophy, is accepted by Lord Caitanya, but it is also accepted in the Bhagavad-gītā; mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. But this form, these two hands, with flute, Kṛṣṇa, form of Kṛṣṇa, there is nothing beyond this. So one has to come to this point. You may go in different way, accepting yourself as God, accepting everything as God, accepting the universal form of God. If you make actually progress, then you have come to this point. Sa mahātmā sudurlabhaḥ. Again He says, mahātmā. When he comes to that point of Kṛṣṇa, bahūnāṁ janmanām ante… [Bg. 7.19]. This process you have to proceed, you have to make progress, many, many births. That is line. You have taken the line. That's all right, but it will take some time. Not in one life you'll come to that point.

So therefore in the Bhagavad-gītā it is said that bahūnāṁ janmanām ante. This is culture of spiritual knowledge. That's all right. But simply by culture of spiritual knowledge, without favor, without mercy of the Supreme Lord, you cannot approach the, I mean, ultimate goal. Therefore in the Eighteenth Chapter you'll find, bhaktyā mām abhijānāti [Bg. 18.55]. These are all partial understanding of the Supreme, but if you accept this process of Kṛṣṇa consciousness, then you directly approach, directly approach the Su… Because after all, unless you approach to that point, that vāsudevaḥ sarvam iti [Bg. 7.19], "Here is Lord Śrī Kṛṣṇa, Vāsudeva. He is everything"… So those who are intelligent, they take the root. Therefore in the Caitanya-caritāmṛta you'll find in a very nice verse, kṛṣṇa yei bhaje sei baḍa catura. Catura means very intelligent. One who worships Kṛṣṇa directly, he's very intelligent. Why he's very intelligent? He does not take so much round about way. He goes directly. If it is a fact that one has to come to this point for perfection of knowledge, why not take it immediately? I may not understand anything. I accept it. Let me accept it blindly. Some scientist, and some layman… And the teacher says, "This is fire." Oh, scientist says, "Oh, I'll see the characteristics of fire. I must see. Then I shall accept." All right, you can see. And somebody says, "All right, you are teacher. You are saying it is fire. All right, I accept it." But the scientist who, after studying the characteristics fire may come to the fire, he'll also feel the warmth of the fire, the heat of the fire, the light of the fire. He'll also understand. And this man, blindly or by devotion, by love, accepts… The result is the same, because fire is fire. Either you blindly touch it or your scientifically touch it, fire will act.

So this Bhagavad-gītā says that those who are trying to make a show of their knowledge, so let them do that. Viśvato-mukham. The universal form, pantheism, monotheism, monism. We have so many theories. But not atheism. You see? So these have come to this point. And sa mahātmā sudurlabhaḥ. Why does He says, sa mahātmā sudurlabhaḥ? Because the path is not very easy. Spiritual path and to attain complete perfection is not very easy, especially in this age. In this age we are not living for long time. We are not very intelligent. We may think that we are very intelligent, but we are not intelligent, because we do not know "What I am." Ask anybody, "What you are?" He has the conception of this body. Therefore he's not intelligent. As soon as one will say, "Yes, I am this, such and such gentleman, a son of such and such gentleman. My country is such and such," these are all false. So nobody knows it. Therefore one who does not know it.

Sanātana Gosvāmī… We were teaching in the morning. He said that grāmya-vyavahāre kahe paṇḍita: "Even the layman, the laymen, they call me a very learned man. I accept it. But actually, I am not learned man." Why? "Because I do not know what I am. If I do not know what I am, then what is the use of other knowledge?" So actually, the intelligent person who knows his real position, his constitutional position, and his relationship with Kṛṣṇa, then he takes directly this Kṛṣṇa consciousness. And that is recommended in the Bhagavad-gītā and all scriptures. All scripture. But if you want to go round-about way, you can go, but you have come to this ultimate point. That is the conclusion. Then there are divisions of Vedic knowledge: fruitive activities, worship and knowledge.

So Lord Śrī Kṛṣṇa is describing about the fruitive activities, sacrifice. In sacrifice we require so many things. Dravya-yajña. By material things… We require clarified butter, we require grains, we require mantra, chanting, and fire. So many things we require. So Lord says,

ahaṁ kratur ahaṁ yajñaḥ

svadhāham aham auṣadham

mantro 'ham aham evājyam

aham agnir ahaṁ hutam

"Now, all this paraphernalia for sacrificing a yajña, for performing a sacrifice-the fire, the butter, the clarified, the wood, and the mantra and other paraphernalia-everything is Myself. Everything I am." That's true, because everything is produced by His energy. Anything, whatever you take, that's a transformation of energy. Parasya brahmaṇaḥ śaktiḥ sarvedam akhilaṁ jagat: "Whatever you are seeing in the universal manifestation, they are simply manifestation of the different energy of the Supreme Lord." Just like in this room, this illumination is the energy of this light. Therefore we are seeing each, one another. Similarly, as the fire is placed in one place, but it distributes its heat and light, similarly, although the Lord is in His supreme abode, His energy is acting. The same example: just like the sun planet is far, far away, but its energy, sunshine, is all-over distributed, over the manifestation, material manifestation. So He's everything.

pitāham asya jagato

mātā dhātā pitāmahaḥ

vedyaṁ pavitram oṁkāra

ṛk sāma yajur eva ca

Now He says, pitāham asya jagataḥ: "I am the father of this material world." How He becomes father? What is the definition of father? The father is who gives the seed. He is father. And again He says, mātā: "I am mother also." What is the definition of mother? Mother receives the seed from the father, and the child is born. Similarly, this material energy is the mother, this… We have got this body from mother. So this matter, material covering is the mother. And I am, I am spiritual spark, the seed. I am the part of Supreme. So the material energy is also the energy of the father, and as I am a spiritual spark, I am also a part of the Supreme. So He is my father and mother. Therefore somebody worships the Supreme Lord as mother, goddess Kālī, or… That is materialism. Because in the present conception of our life this body given by the mother is matter. Therefore worship mother means worship the matter. That's all. There are so many worshipers of mother. You worship your country. That is the same, material worship. This is called śakty-upāsanā. Śakti. Śakti means you are worshiping the energy of the Lord, not the Lord directly. You are worshiping the energy. All this nationalism or so many isms we have discovered, they are… Even the scientists. Scientists also, they worshiping the mother. He's finding out the complexities of the matter. So he's also worshiping mother. So materialism. This is called materialistic. One who is worshiping the mother, material energy, he's called śakta.

There are five stages of evolution: śakta, then gāṇapatya, then saura, then śaiva, then vaiṣṇava. In this way, there are five stages. So the impersonalists, they worship in five ways, pañcopāsanā. They are called pañcopāsanā. So one, when he comes to the Viṣṇu stage, he comes to the real stage. But impersonal Viṣṇu, all-pervading Viṣṇu, but when he come to the personal Viṣṇu, then that is perfection of worship. So, so any kind of worship, the Lord accepts, in this way. But that acceptance and devotional acceptance is different. If you are worshiping materialism, that's all right. You get material benefit. Actually you are getting. You are getting. But that is not spiritual. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11]. One who worships the Supreme Lord materially, he gets material benefit. And one who worships spiritually, he gets spiritual benefit. But you cannot expect spiritual benefit by material worship. That is not possible. Everything accepted as the worship of the Supreme, but they have got different result also.

Just like in the ordinary life. You are working in office as a clerk. You cannot expect the salary of the high-court judge. How can you expect? As you are working, you'll get a salary. Similarly, everything is God. That's all right. Everything is government service. But a foolish constable is not equal to the magistrate. He can say, a constable also can say, that "I am in government service." That's all right. But you are not equal to the magistrate. You are not equal to the high-court judge. You may be government servant. That's all right. So similarly, everything is worship of God. That's all right. But you cannot be equal to the supreme worshiper. Na ca mām. "There is nobody dearer than me, than he…" In the Bhagavad-gītā you'll find. So our ultimate aim is how to become in confidence of the Supreme Lord. So if you want to be in confidence of the Supreme Lord, then you have to take this devotional service. Bhaktyā mām abhijānāti, yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. The Lord says, "One can confidentially understand Me by bhakti, by devotional service, not by any other means, not by any other means." Bhaktyā. It is clearly stated. So if you want to be directly in touch, directly in touch with the president, then you have to work differently. And if you are satisfied to become a constable in the government service, that is a different thing. You cannot contact.

So there, although everything is God worship, still, there are degrees, there are differences. We must remember. Then He says,

gatir bhartā prabhuḥ sākṣī

nivāsaḥ śaraṇaṁ suhṛt

prabhavaḥ pralayaḥ sthānaṁ

nidhānaṁ bījam avyayam

The Lord says that gatir bhartā. Gati means "Everyone is coming to Me gradually," gati. Gati means destination. "They're all coming to Me." And bhartā. Bhartā means maintainer. God is maintaining us. God is maintaining us, and He's giving us chance, "All right. You come this way, or that way, that way. That's all right. Come gradually, gradually. That's all right." Gatir bhartā prabhuḥ. Prabhu means He is the Lord. Nobody can be equal… Otherwise there is no question of worship. If you think that "I am God," so there is process of worship also: the, I mean to say, ahaṅgrahopāsanam. Just like we, devotees, we offer flowers to the Lord, they take the flower and offer to themselves. We offer the garland to the Supreme Lord in the, on the statue or the form of Lord. They take the garland and put on his own neck. You see? So the question is that if you are God, then why you are worshiping, why others not worshiping you? You are worshiping yourself. So what kind of God you are? Everyone worships, "Oh, I am the Lord. I am everything."

So this is a sense that in that process one may understand, if one day comes into his sense "Well, I am God. I am worshiping myself, but if I go to the street, nobody asks me. What kind of God I am?" So this sense should come. I may think, "Well, I understand that God lifted the hill. Kṛṣṇa, He lifted the hill at the age of seven years. Oh, I cannot lift even hundred pounds or fifty pounds. What kind of God I am?" So this sense should come. You can worship yourself as God. That's all right. That's a process. That process is to understand that you study yourself, and then you understand the real constitution of God, not that you become God. So these are different methods, of course. But we should not be satisfied simply by the method. We should try to go further, on and on. Just like a little boy. He is promised by the father… He is in the eighth class. Father says, "My dear boy, if you can pass this eighth class, then I can make you a magistrate. I shall make you a magistrate." Boy is very enthusiastic. "I shall become a magistrate." You see. So similarly, these are some of the encouragement.

But actual point is, that we have come to the last point, is vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. If you want to be the rare, great soul, then you have to come ultimate to Kṛṣṇa, the Supreme Lord. Thank you very much. Any question? (end)

661204BG.NY

Bhagavad-gītā 9.18-19

New York, December 4, 1966

Prabhupāda:

gatir bhartā prabhuḥ sākṣī

nivāsaḥ śaraṇaṁ suhṛt

prabhavaḥ pralayaḥ sthānaṁ

nidhānaṁ bījam avyayam

The Lord is gati. Gati means the destination. We do not know what is our destination. Due to our ignorance, due to our becoming overwhelmed by the illusory energy, we do not know what is our destination of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. People do not know what is their destination of life. The destination of life is to reestablish his lost relationship with the Supreme Lord. That is his destination. Unfortunately, people do not know what is the destination. They are simply thinking, destination of life, to have the greatest amounts of sense gratification. This is illusion. Because we are materially absorbed and materially concept of life means these senses-we have no other information-so we are trying to squeeze out all kinds of pleasure from sense. This is called illusion. They have no other information. They are earning, working very hard, and the ultimate goal is sense gratification. This is illusion.

The ultimate goal is Kṛṣṇa or the Supreme Lord, gati. Gati means destination. Where you are going? Which way you are making your progress? "Oh, that we cannot say. We make progress on sense gratification. The greatest amount of pleasure which we can derive out of the senses, that is our destination." No, the destination is God, Viṣṇu, the Supreme Lord, of whom we are the parts and parcels. By forgotting, forgetting our relationship, we are struggling.

mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati

[Bg. 15.7]

Prakṛti-sthāni, in this material nature, the fragmental portion of the Supreme Lord, living entities, the senses and the mind, entrapped by the senses, they are struggling. But this is not the destination. The Lord says, the Bhagavad-gītā says, that He is the destination. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā, durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. Bahir-artha-māninaḥ means… This material nature is the external nature of the Supreme Lord. Because we have been entrapped in this material nature, therefore we are thinking that to make material advancement of life, that is the perfection. Durāśayā. This is called durāśayā. Durāśayā means… Duḥ means very distant, or duḥ means very difficult, and āśayā means hope. This hope is never to be fulfilled. This is a hope which will never be fulfilled. This is called illusion. We are making progress to make perfect life by this material advancement. This is our undue hope. It will never be fulfilled. Durāśayā, bahir-artha-māninaḥ.

And what is the activity? Adānta-gobhir viśatāṁ tamisram. Adānta-gobhiḥ. Go means the senses. Adānta means unbridled, uncontrolled. Uncontrolled senses. Just like uncontrolled horse. You are on the carriage, and your horse is uncontrolled, unbridled, and he is taking you with full force and putting you in the Atlantic Ocean. You cannot control. You see? So similarly, adānta-gobhir viśatāṁ tamisram. Viśatām means he is entering to the darkest part of ignorance by these uncontrolled, unbridled senses. So na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31], adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām [SB 7.5.30]. These people who do not know the destination, they are trying to make experiment which is already experimented. It is already experimented. Just take for example…

I'll give you one practical example. One of our students, his father comes and instructs him, "Oh, I don't like this association. I have no meaning for marriage. You chase after women. You eat and drink and enjoy. I will give you car." You see? What is the fault of that poor student? That he is trying to give up all intoxication; he is not eating meat; he is living purely on vegetable; he is controlling; no illicit sex relationship, attending class morning and the evening. Oh, he thinks it is dangerous. So punaḥ punaś carvita-carvaṇānām [SB 7.5.30]. He has already experienced. He is married. He was married. His wife divorced, and his wife divorced him three times, and so many things. He has bad, very bad experience of his life, but he is inducing his son to do the same thing. He has no other idea. This is called punaḥ punaś carvita-carvaṇānām [SB 7.5.30], "chewing the chewed."

Just like we take a sugar cane and we chew it, take out all the extra juice. I throw it in the street, and again somebody comes and chewing it. What is there? Already all the juice that contained, I have taken it. So this material life experience-chasing after woman and drinking and sense gratification and so many things, spending like anything-we have seen it, but we have not experienced any actual happiness. Still, I am trying to induce my son, my dependent, into that way. The foolish people do not think that "I have already experimented all these things. What benefit, what happiness, I have got?" This is called punaḥ punaś car…, repeatedly chewing the chewed, repeatedly. This is going on. Nobody thinks that "I have already experimented all these things. What benefit I have got? What happiness I have got? I am frustrated in my life. So why shall I induce my son? If I at all love my son, why shall I induce my son into that? Let him experiment this, Kṛṣṇa consciousness." No. Because adānta-gobhir viśatāṁ tamisram.

Just like there is a very nice story. A monkey… Monkeys, they are very busy. Do you know? But their business is to simply destroy. You will find monkey always busy, very active. So in the village there was a carpenter who was bifurcating one big beam by saw. So at the end of his work, half of the beam was cut into two, so he put one block between the two pieces and he went away. And then one monkey came, and he pulled out the block, and his tail was captured in that, between the two, and it was cut. So he went to his society, and he said that "This is the fashion. This is the fashion." Langulim segar(?). He advertised, "To cut one's tail, this is the latest fashion." Similarly, I saw one cinema in my childhood, a similar story. One Mr. Maxlin or something like that, he played that. He was sitting in park, and some naughty boy nailed his tail, that tail coat, when ball dancing. So when he got up that half part of that tail was taken away. So when he was dancing in the ball, everyone is looking to his back side: "What is this? His tail is cut." So he saw in the mirror that "My tail is cut." So he began to dance more nicely, and everyone asked him, "What is…?" "Oh, this is the latest fashion. This is the latest fashion." So everyone began to cut his tail. You see? (chuckles) So this is…

Life is going on. "I have become befooled, so I don't want that my son will be intelligent. Let him become befooled. Let him become befooled." This is called punaḥ punaś carvita-carvaṇānām [SB 7.5.30], repeatedly chewing the chewed. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā [SB 7.5.31]. But from the Bhagavad-gītā we understand that our ultimate goal of life is to reach Kṛṣṇa or the Supreme Lord, gatiḥ. And bhartā. Bhartā means maintainer. Maintainer. He is maintaining everyone. That's a fact. There are 8,400,000's of species of life, and, out of which, human society, human beings, are a very small number, say, about 200,000 species of life. Balance eight hundred, two hundred thousand species of life, they are animal and aquatics, birds, beasts, uncivilized men, so many species of life. They have no economic problem. They have no economic problem. There is no question of starvation. They are eating, they are sleeping, they are having their mating, opposite sex, and they are defending also in their own way. So they have no problem. Only the civilized men, they have got problems. Only that small number of civilized men, so-called civilized men, they have got. They do not believe that God protects everyone. By advancement of civilization they have learned this art, to refuse God. They want to make their economic problem solved by themselves. God is giving them sufficient grains, sufficient fruits, sufficient vegetables, sufficient milk. No, they want to make solution of their problems by killing other poor animals. But they do not believe in God. They do not believe in God that "I am killing poor animals. They are also sons of God as much I am, as we are sons of God. God is maintaining that poor animal. God is maintaining me. Why should I encroach upon others' life?" You see? They have no such sense because they don't believe in God. They have no such faith. This is going on.

But in the Bhagavad-gītā says, "No, I am the Supreme." The Lord says, "I am the prabhava. From every… Everything, whatever you see, that is emanating from Me." So we have no practical economic problem. God is maintaining everyone. The production which is being made all over the world, that is sufficient to provide all the population of the world. That is God's arrangement. There is no scarcity. But because we have made our own rules and regulation, although we have got enough grains produced, we can produce much more than what is needed by us and I can throw in the ocean the excess. Still, if some poor country or poor brother comes, I will refuse. This is called… Because we do not know that our destination is God, therefore the violation of the rules of nature, violation of the laws of God, we are making, and we are becoming entrapped by this material nature. This is a fact.

Gatir bhartā prabhuḥ. Prabhu means the master. And sākṣī. Sākṣī means witness. God is sitting within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Īśvara, means Supreme Lord, is sitting in everyone's heart. So He is witness. Whatever you are doing, He is witness. He is giving you facility to do whatever you like, but at the same time you may forget. Suppose I wanted to do something in this life. This is not fulfilled. And next life, when I get another body, so God reminds me. "Well, you wanted to do this. Why not experiment?" That is also stated in the Bhagavad-gītā. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am seated in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca: [Bg. 15.15] "From Me there is remembrance," smṛti, "there is knowledge and there is forgetfulness also." So what is that, God making one person forgetful and another person encouraging? Why? Because I wanted like that. Because I don't want to revive my relationship with the Supreme Lord. Whenever I speak of God, oh, some person becomes: "Oh, what is God? Swamiji, what you are speaking, God?" They don't want God; so God gives him that "Forget Me. Yes, you forget and suffer." And one who wants God… Just like some poor students are trying to reestablish his relationship with Kṛṣṇa. Oh, Kṛṣṇa gives him too: "Yes." So therefore His business is to make you forgetful because you want to forget. And when you are advanced, if you want know… If you want to establish, reestablish your relation, He will encourage you.

So therefore two things are there witness. He gives you full independence. Whatever you like, you do, but He gives instruction at the same time that "These things will not satisfy you, My dear boy." Sarva-dharmān… "You give up all this nonsense. Come to Me. I shall give you all protection." But we don't want to take protection. What God will go? Poor God, what can He…? He can do everything, but He doesn't interfere with your affair. If you want to forget, He will give you so many facilities by the illusory energy that you'll forget, forget, forget. Adānta-gobhir viśatāṁ tamisram. Now you have got this beautiful body of human, civilized human being. Or you can get the body of more and more developed body, just like Brahmā, just like the sun, moon, and so many there are. And if you forget, you go down to the cats and dogs and ants and germs and so many things, become a worm of the stool. He will give you all facilities. This is called karma-cakra, cycle of work. As you desire, so God gives you facility. Therefore our desire should be revived: "What kind of desire we should at all make?" Therefore this Bhagavad-gītā is there; the scriptures are there. You have forgotten. We have forgotten all these things. Therefore the books and the scriptures are there. That is also another mercy of God.

Just like you consult some book, doing something. Just like we do every day. What is the postal rate? I do not know. This is a parcel I have to send. So at once I consult book. The direction is there, postal guide is there, and I do the right thing. Similarly, when we forget our acti…, what is the destination of life, then we have to consult. This is the direction. The Lord says, gatir bhartā prabhuḥ sākṣī: "I am the destination. I am your maintainer. I am your Lord. I am witnessing what you are doing." Nivāsa: "And you are living in Me. You are not independent." You are living. Where you are living? I am living on the earth, underneath the sky. And what is the sky, and what is this earth? This is energy, energy of the Supreme Lord. So nivāsaḥ śaraṇam. "You are trying to live. Every moment you are flattering somebody who is greater than you, but why don't you come to Me? You cannot live without flattering your boss. That is your position."

Śaraṇam. Śaraṇam means to take shelter of somebody. Especially in these days, however educated I may be, with an application I take shelter of a big man: "Please give me some employment." However great I may be… I may be very intelligent man to become the ruler of this country. Oh, I will have to, I mean to say, place flatters on the street: "Please vote for me. Please vote for me. Please reelect me." So I am taking śaraṇam. I am flattering. I am taking shelter in every moment. Why not God? Oh, when I say, "Oh, what do you say? Why do you say, Swamiji, about God?" So they will take shelter of dog but not God. You see? This is going on. Śaraṇaṁ suhṛt. Suhṛt means well-wisher. Who can become more well-wisher than God? Suhṛdaṁ sarva-bhūtānām [Bg. 5.29]. Suhṛdaṁ sarva-bhūtānām. He is… I can be friend, well-wisher, to a limited circle, but God is friend and well-wisher of all living entities. I can take care of my family members, how they are happy, how they are eating, but God is taking care of innumerable living entities. You see? I don't take care of the ants in my room, what they are eating, I do not take care of the bugs in my bed, but God is taking care also of them. He is taking care. He is suhṛt. He wants that "You live. You are given freedom, whatever you like. But if you want to be happy, then give up all this nonsense. Come to Me. Take shelter, Me. I will give you all protection." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66].

So suhṛt prabhavaḥ, development. You are trying to make economic development, but how we can develop economic development provided there is no material supplied by God? Can you manufacture, can you build, construct, a big skyscraper building without the materials being supplied by God? Can you manufacture wood? Can you manufacture stone? Can you manufacture lime? You cannot manufacture. Can you manufacture iron? You can work, labor. The materials supplied by God, by your labor, by intelligence, you can transform from one thing to another. Economic experts, they say like that, that man cannot manufacture anything. He can transform one thing to another. You cannot manufacture iron. You can transform the iron ores to a big iron factory. That you can do and waste your time, valuable time. That energy you have got. But you cannot produce iron. You can manufacture glass and live in a very comfortably, all side, but where is the glass? Glass is, means, a stone is melted with some chemicals, and it becomes glass. So where is the stone? The stone is supplied by God, the chemicals supplied by God. The intelligence with which you are working, that is supplied by God. Your body is supplied by God. You are God's. So everything becomes God's. Prabhavaḥ: "I am the source of supply of everything."

Prabhavaḥ and pralayaḥ. Pralayaḥ. If God wants, in a second your New York City will be pushed into the Atlantic Ocean, in a second. So pralayaḥ sthānam. He is the shelter. Nidhānaṁ bījam. Bījam. Bījam means the seed. Avyayam. Now, what these living entities are doing? What are these living entities? They are also parts and parcel of the Supreme Lord. We are living entities. We are endeavoring our energy, applying our energy, to build up all these things, but these materials have no value if I am not there. Just like this America, this land, was lying vacant so long these civilized person from Europe, they did not come here. So by their energy, living entities, the matter has developed. Matter is not prominent. Don't give more importance to the matter. The important is the living entity. And what is this living entity? The living entity is the part and parcel of the Supreme Lord. Therefore He is the cause of the seeds of living entities. Mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ [Bg. 15.7].

Tapāmy aham. Now, what is this sun. Tapāmi. He is giving heat? Who is heating? The Lord is heating. You cannot manufacture a sun. Tapāmy aham ahaṁ varṣam. And the rain. You cannot regulate rain. That is in God's hand or God's management. If there is no rain, you cannot make rain, or if there is over-rain, you cannot stop. Tapāmy aham ahaṁ varṣaṁ nigṛhṇāmy utsṛjāmi: "And if I want, I can give trouble to the whole population of the world." Nigṛhṇāmy utsṛjāmi. He can… "If I want to annihilate them, in a moment I can do that." Amṛtaṁ caiva mṛtyuś ca sad asac ca aham arjuna. Amṛtam: "If I like, I can give you eternal life." If we approach God, eternal life, there is guaranteed. And if we don't like, then go on, the cycle of birth and death. Mṛtyuṁ cāmṛtaṁ ca sad asac ca aham arjuna. Sat. Sat means the spiritual energy, and asat means this material energy. "Because both energies are God energies, therefore these energies are also God, Arjuna." This description is given by Lord Kṛṣṇa to Arjuna about His personal position, God's position. So we have to learn from Bhagavad-gītā directly spoken by the Supreme Lord and accept it and do accordingly. That is called Kṛṣṇa consciousness. We think of Kṛṣṇa: He is everything, or God is everything. So let us become submissive and prosecute this, the process of devotional service. That is the way of happiness. That is the way of perfection. Thank you very much. Any questions? (end)

661206BG.NY

Bhagavad-gītā 9.20-22

New York, December 6, 1966

Prabhupāda:

trai-vidyā māṁ soma-pāḥ pūta-pāpā

yajñair iṣṭvā svargatiṁ prārthayante

te puṇyam āsādya surendra-lokam

aśnanti divyān divi deva-bhogān

Now, Lord Kṛṣṇa has described different types of transcendentalists. First He has described about the mahātmā, mahātmā, the great soul. And their symptoms have been described, that satataṁ kīrtayanto mām [Bg. 9.14]. They are engaged twenty-four hours, cent percent, in the transcendental loving service of the Lord, yatantaś ca dṛḍha-vratāḥ, and trying to serve the Lord very carefully with vow. So they are first-class transcendentalists or the great soul. And then? Second-class? Those who are trying to understand the Supreme, the Absolute Truth, by identifying himself with the Supreme, that "I am, I am the Supreme." This I have already explained. This "I am Supreme" means "I am part and parcel of the Supreme, of the same quality." So these people, these devotees, not exactly devotees, transcendentalists, they, doing that, when they are little more advanced and if by chance they get association of another pure devotee, then he can understand that "I am not Supreme, but I am the part and parcel of the Supreme." Then he makes further advance and the ultimate goal, as I have several times explained before you, ultimate goal is to know Kṛṣṇa, or the Supreme Lord. That is the ultimate goal.

So this is direct method. The Kṛṣṇa consciousness, which we are trying to popularize, this is direct method and just suitable for this age. As Lord Caitanya introduced, kalau nāsty eva nāsty eva nāsty eva gatir anyathā. In this age of Kali, the age of quarrel and hypocrisy-this is called Kali-in this age this is the simplest method and direct, direct action. Just like in military art there is a word, "direct action," this is the spiritual direct action, this Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. But because it is very simple, sometimes those who think themselves as very intelligent and advanced, they think, "Oh, what they are doing, Hare Kṛṣṇa, Hare Kṛṣṇa? We are meditating, we are philosophizing, and we are doing penance and austerities and following the rituals, so many things." So practically, they are, according to Bhagavad-gītā they are not directly in touch with the Supreme Lord, but they have taken different paths as ahaṅgrahopāsanam, thinking himself as one with the Lord, pantheism, thinking everything the symbol of God, and thinking the universal form as the Supreme, in different ways.

So anyway, all of them, the first-class mahātmā and all these people, they are transcendentalists. They are trying to realize the Absolute Truth. May be in a different grades, but they are trying. And besides that, besides them, there is another class who are, more or less can be called, not transcendentalists but materialists. And who are they? That is described here.

trai-vidyā māṁ soma-pāḥ pūta-pāpā

yajñair iṣṭvā svargatiṁ prārthayante

te puṇyam āsādya surendra-lokam

aśnanti divyān divi deva-bhogān

Deva-bhogān means this is with reference to the standard of living. As in this world we have got different standard of living and it may be that your standard of living in America or Europe may be, from material point of view, very high and standard of living in other country may be lower… Different standard of living there are. But in other planets also, there are different standard of living. They are called deva-bhogān. That standard of living we cannot imagine here, in the moon planet and other, surendra-lokam. Surendra-lokam means where the demigods live. They are also human beings, but they are highly intellectual, and their duration of life is very long, and their standard of living is very high, most costly. We cannot imagine even.

So they are soma-pāḥ. Soma is a kind of beverage. Just like in this material world we have got different kinds of liquors. It is not intoxicating, but there is mention. Here in the Bhagavad-gītā is also mentioned, soma-pāḥ, soma-rasa. And in Śrīmad-Bhāgavatam we get information that in the moon planet they also drink this soma-rasa. But the soma-rasa is not an intoxicant. It is a different thing. Here it is said, soma-pāḥ pūta-pāpāḥ. One who will drink the soma-rasa, he will be freed from sinful reaction. Just the opposite. Here, just like when we become intoxicated, we become addicted to so many sinful actions, it is soma-pāḥ. When we drink soma-rasa, it is just the opposite. We become freed from all sinful reaction. That soma-pāḥ is recommended here also. So either they try to go to other planets, or they manufacture here soma-pāḥ, soma-rasa. Of course, at the present moment we have no such facility. But from Bhagavad-gītā it is understood that there was a method.

Anyway, the process is mentioned, described in the Vedic literature, trai-vidyā. Trai-vidyā means Vedas. There are three kinds of knowledge in the Vedas, trai-vidyā: karma-kāṇḍa, upāsanā-kāṇḍa, and jñāna-kāṇḍa. Karma-kāṇḍa means this, how we can adjust material happiness or material living very nice. That is called karma-kāṇḍa. And then upāsanā-kāṇḍa. Upāsanā-kāṇḍa means how to worship the Supreme Lord or the demigod or different types of… There are demigods. The demigods are living beings like us, but they are very powerful. So that upāsanā-kāṇḍa, worship of different demigods is also mentioned there in the Vedas. That is called upāsanā-kāṇḍa. And jñāna-kāṇḍa. Jñāna-kāṇḍa means knowledge, philosophical. So therefore Veda is known as trai-vidyā, trayī. Trayī means three kinds of knowledge there are. So the persons who are more or less materialists-they are not transcendentalists-they take shelter of this Vedic trai-vidyā, three kinds of knowledge. And to prepare themselves to be transferred in other planets they become freed from all sinful reaction.

As I have several times mentioned that your standard of living in America is very nice. So others, people from other parts, they also try to come here and settle here. But you have got restriction, visa department. There is restriction department. You do not allow. So similarly, if you want to go to the moon planet, then you have to qualify yourself. You have to obtain the visa. That is mentioned in the Bhagavad-gītā.

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

So any planet, wherever you want to go… Of course, you may try to go there by sputnik but we have no such mention in the śāstras that you can manufacture some machine and you can go there. You have to qualify yourself. You have to qualify yourself. Just like even there is machine, jet plane, still, you require the visa to enter into America or any other country, similarly, even if you can manufacture some machine, although it is not possible, but you have to qualify yourself to be a resident in the better planets. So those who are after going to the better planets, sun planet, moon planet, and heavenly planet… There are many. Svargaloka, Janaloka, Tapoloka, Maharloka. They are in Sanskrit names.

So here it is mentioned, trai-vidyā soma-pāḥ pūta-pāpāḥ. They, after preparing themselves to be transferred in other planets, they become free from all sinful reaction. The higher planet, as you go, you have to become free from sinful action. The lower grade life and higher grade life in this material world means those who are proportionately less sinful, they are promoted in higher planets. You cannot be free from sinful reaction in this material world. There will be some portion, some percentage. So the higher grade life and lower grade life means those who are proportionately greater sinful, they have got lower grade life, and those who have got greater pious life, they get higher grade life in higher planets, in Brahmaloka, Janaloka, Tapoloka. Tapoloka means those who have performed here severe penances, and they are transferred there in Tapoloka. In Tapoloka, when there is destruction, annihilation of this material world, in the Tapoloka there is no destruction. They get information, "Now annihilation has begun." There is a great fire, and they still feel that heat, and at that time they transfer themselves to the spiritual sky. That mention we have got. So yajñair iṣṭvā svargatiṁ prārthayante.

So these materialists… Anyone, even if you go to the higher planets, still, you are materialist. Even you go to the highest planet, Brahmaloka, where the duration of life you cannot calculate, still there is death. The material pangs, birth, death, old age and disease, there is. So in the Bhagavad-gītā we get all this information, where other planets are, what is the condition. Simply we have to know it from this book. Similarly, we have got information of the supreme planet Kṛṣṇaloka, or the planet of Kṛṣṇa, where you can go. The Lord says, yad gatvā na nivartante tad dhāma paramaṁ mama: [Bg. 15.6] "The planet where going you have no more to come back." Now, these planets, these material planets, as it is mentioned here, surendra-loka… Surendra means highly qualified demigods, their planets. Surendra-lokam aśnanti. Aśnanti means they enjoy. And what do they enjoy? Divyān divi deva-bhogān. They enjoy godly comforts, deva-bhogān.

Now, Lord Kṛṣṇa says, then what is after? The after result is, is said here,

te taṁ bhuktvā svarga-lokaṁ viśālaṁ

kṣīṇe puṇye martya-lokaṁ viśanti

evaṁ trayī-dharmam anuprapannā

gatāgataṁ kāma-kāmā labhante

[Bg. 9.21]

So those who are so materially attached, their business is that they qualify themselves to be promoted in higher planets, undoubtedly. And there… Te taṁ bhuktvā svarga-lokaṁ viśālam. And they enjoy life for a very, very long duration of life and godly facilities. That's all right. But kṣīṇe puṇye martya-lokaṁ viśanti [Bg. 9.21]. Then, when their pious, I mean to say, asset of pious activities finished, then they are again driven out from that planet; they come to here, this material, I mean say, earthly planet. And again they try here. Again they try here by sacrifices, by other means, to go there. So Lord Kṛṣṇa says these materialists, they, gatāgataṁ kāma-kāmā labhante, sometimes up, sometimes down. This is going on, sometimes up, sometimes down. Just like… What is called, that wheel? Sometimes go up, the boys enjoy in this way. What is the name of that wheel?

Devotee: Ferris wheel.

Prabhupāda: Oh. So it is something like that. Sometimes you go, sarva-ga, sarva-ga. Sarva… Jīva. Jīva means the living entities, they have got a propensity to go from here to there, there to here. That is their… Because they are living force, they cannot stay at one place. That is not their nature. Even in this life also, you Americans, you try to go to India; the Indians try to come here or some other country. This is nature. In the birds, beasts, everywhere, they want to transfer in some different… So it is going on. So the materialists who want to go to the higher planets by pious activities, they can go there, but they will have to come back again. But what is the idea of going there? The idea of going there is the materialists, they are always seeking of better comforts of life. There is no limit, where is better comfort. In this earth also, people are trying, advancement of material… Just like in your city I see very nice building. They are being dismantled, very strong, nice buildings. When I go to the Chamber side. I see that one very nice building, very strong building. But you think that "After dismantling this building, we shall prepare another skyscraper covered by nice glasses and we will be comfortable." That is the idea. You see?

So materialists, they do not know where their advancement of material civilization will be perfect. They do not know that. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. That perfection will never come, but they are after that perfection, dismantling and building. And after fifty years they will dismantle this building and prepare another kind of building. That will be… At that time further material advancement will be there. So this is going on, gatāgatam. Gatāgatam means, what is called, stereotyped. Everyone is going. The exact Hindi word is variyagasan(?). They call variyagasan. Variyagasan means that the goats, the goats, the goat merchant, they are taking to the slaughterhouse, and they are going hither and thither. But if one goat enters the door, all the variyas, they will enter. You see? So because one has entered… But nobody will consider that he has entered the slaughterhouse. No. "One has entered; therefore let us enter all." This is advancement. "Oh, one has entered; therefore I must enter also. I do not care where I am entering. That I do not know." So this is going on, gatāgatam.

Gatāgatam kāma-kāmā labhante. Kāma-kāmāḥ means sense gratification. Sense gratification. But transcendentalists, they have understood that "This sense gratification process will not help me." This is called Kṛṣṇa consciousness. One must understand perfectly well that this process of sense gratification, variyagasan, that will not help me. He is very intelligent. I will have to search out something else, not this sense gratification. So long I have got a pinch of desire for sense gratification, I will have to take this material body. And as soon as I have got this material body, then all of the material miseries are along with it. So those who are serious about, that "I do not want any more…" But we have become callous. We don't think that "What is miseries of…?" But those who are actually in knowledge, those who want to live, those who want to have perfect knowledge, those who want to have blissful life, they understand that "This material existence, either this Svargaloka or the heavenly planet or this planet or that, will never give me happiness. I will have to… As Kṛṣṇa informs herein, that yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6], I will have to enter the kingdom of God, spiritual planet, where going I will have not to return back again to accept this material body."

That seriousness, one who has taken that serious attitude, they can actually perform this Kṛṣṇa consciousness very nicely. But those who are still under the impression that "Material advancement will make me happy," they are still under the spell of illusion. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. This planet, that planet, that planet, that planet, that planet. But in no planet nowhere you can have perfect peace of life. That is impossible. Therefore those who are intelligent, those who are by God's grace, Kṛṣṇa's grace, or by good association one who can understand that "This sort of life is not desirable. I must perform dṛḍha-vrata, with great determination and vow, in this life so that yad gatvā na nivartante [Bg. 15.6], I may be transferred into the Kṛṣṇaloka planet where going I shall not have to return back…" Now, the materialist says, "All right, you do not know whether you are going or not. You are giving up this material enjoyment. You are simply living on cāpāṭis. Oh, we have got so many palatable dishes, and you are not enjoying this. You are fool." So to these poor devotees who are taking cāpāṭis, the Lord says a very nice thing. What is that?

ananyāś cintayanto māṁ

ye janāḥ paryupāsate

teṣāṁ nityābhiyuktānāṁ

yoga-kṣemaṁ vahāmy aham

[Bg. 9.22]

Well, materialist, Mr. materialist, you have to work very hard. But here the assurance is from the Lord that "Those who are unflinching and cent percent devoted in the transcendental service of Me, for them I take charge of the maintenance, all comforts." Nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham [Bg. 9.22].

Now, this śloka is very important for the devotees. There was a great devotee. His name was Ānandācārya. So when he was writing commentaries on this particular śloka, verse, he saw that teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham [Bg. 9.22], the Lord says that "I myself take the burden and take the load on my head, and I deliver them to my devotees, what they require, what they require. He doesn't require to go outside. I myself go and deliver the goods, whatever he requires." This is written here. Teṣāṁ nityābhiyuktānām. Those who are cent percent engaged in the loving service of the Lord, teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham [Bg. 9.22]. Yoga means what is required by him, and kṣemam means what he has got, he requires to be protected. So these two things the Lord takes charge, that "I personally do it." For whom? Ananyāś cintayanto mām. Those who have no other thought than Kṛṣṇa, Kṛṣṇa conscious. Ananyāś cintayanto mām. Ye janāḥ paryupāsate, and engaged in that way always. He has no other business, simply Kṛṣṇa. For him these things the Lord does. It is specifically mentioned here. Therefore this is an encouragement. This is an encouragement by the Lord that "Do not think that because you are not trying for going to the other planet you will be unhappy. You will have happiness." What is happiness? Happiness is within your mind. If you are assured of your peaceful existence and the next life you are transferred to the supreme planet, or supreme place, then that is happiness, not for trying life after life to adjust happiness. Here is an assurance.

Now this Arjunācārya…that's a very nice story. When he was writing commentaries, oh, he thought, "How is that Lord will come Himself and deliver the goods? Oh, it is not possible. He might be sending through some agents." So he wanted to cut vahāmy aham, "I bear the burden and deliver." He wrote in a way that "I send some agent who delivers." So that Arjunācārya went to take bath, and in the meantime two boys, very beautiful boys, they brought some very nice foodstuff in large quantity. And in India there is a process to taking two sides burden on the bamboo. Just like a scale it is balanced. So these two boys brought some very highly valuable foodstuff and grains and ghee, and his wife was there. And the boys said, "My dear mother, Arjunācārya has sent these goods to you. Please take delivery." "Oh, you are so nice boy, you are so beautiful boys, and he has given. And Ācārya is not so cruel. How is that? He has given so much burden to you, and he is not kind…?" "Oh, I was not taking, just see, he has beaten me. Here is cane mark. Oh, see." His wife became very much astonished, that "Ācārya is not so cruel. How he has become so cruel?" So she was thinking in that way. Then "All right, my dear boys. You come on." And gave him shelter. And, "No. I shall go because Arjunācārya again comes. He will chastise us." "No, no. You sit down, take foodstuff." He(she) prepared foodstuff, and then they went away. And when Arjunācārya came back, then he saw that his wife is eating. Because it is the system of Indian families that after the husband has taken the food, the wife will take. So they don't take together. After the family members-the boys and the husband is sumptuously fed-then the housewife takes.

So Arjunācārya, "Oh, you are taking food? What is that?" No. He did not. I am mistaken. Sorry. He said that "You are…" So the wife said, "Ācārya, you have become so much cruel nowadays?" "Oh, what is that?" "Two boys, very nice boys, they have brought so many foodstuff. You loaded on their head, and they denied to take it, and you have beaten them, chastised?" He said, "No. I have never done this. Why shall I do it?" Then she described, "Oh, such a nice beautiful boy." Then Arjunācārya understood that "Because I wanted that God does not deliver, so He has delivered these goods, and because I cut these alphabets that He does not give personally, so He has shown that beating mark."

There is an incident in southern India of Yāmunācārya. That story is there. Of course, you may believe or not believe. That's a different thing. But here the Lord says that "I personally deliver." So those who are in Kṛṣṇa consciousness, those who are actually busy in the matter of discharging their duties as a Kṛṣṇa conscious person, they may be assured that so far their living condition is concerned or their comforts of life is concerned, that is assured by the Lord. There will be no hampering. Thank you very much. Any question? (end)

661208BG.NY

Bhagavad-gītā 9.22-23

New York, December 8, 1966

Prabhupāda:

ananyāś cintayanto māṁ

ye janāḥ paryupāsate

teṣāṁ nityābhiyuktānāṁ

yoga-kṣemaṁ vahāmy aham

[Bg. 9.22]

Now Lord Kṛṣṇa is speaking about His own devotees. So far He has spoken about the elevationists, materialist elevationists. Evaṁ trayī-dharmam anuprapannā gatāgataṁ kāma-kāmā labhante. Repeating, repeating the same process, sometimes going up, sometimes coming down-this is the material process. Today I am the richest man, and tomorrow I may be a poverty-stricken man in the street. This is going on. As we find in this earth, so also by our pious activities we can be promoted in better planets. Then kṣīṇe puṇye martya-lokaṁ viśanti [Bg. 9.21]. And when the resultant actions of pious activities is finished, then again we are driven to this earth or down than this earth. So this is going on. Lord Caitanya said that ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva [Cc. Madhya 19.151], that "This way, this cycle of different species of life, they are going on. So traveling in this way, somebody who is very fortunate, by association of devotees, he gets the seed of devotional service." Ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva [Cc. Madhya 19.151]. To achieve the seed of devotional service is a fortunate achievement. It is not very easy because it ceases the cycle of different transmigration of the soul. By ignorance we take this spot life as permanent settlement and we think that "We shall live here permanently and make arrangement to live here permanently and make assets for my children, for my nation." But we do not know that the cycle of transmigration is not fixed up.

I do not know what next life is mine. I do not know where is the…, who is coming as my son, who is coming, who is going out of the scene as my son. These laws we do not know. But we are chewing the chewed. Evaṁ gatāgataṁ kāma-kāmā labhante. Under the spell of this illusory energy, we are captivated by this temporary sense gratification and we have forgotten our real life. So those who are in the sense of his real constitutional, of their real constitutional position, as Bhagavad-gītā started from the very beginning… This very conception, that "I am this body," beginning from, from beginning of the Bhagavad-gītā this is discredited, that "You are not this body." So you have to mold your life in your identification of spiritual existence. So so far the materialist is concerned, they are chewing the chewed. Punaḥ punaś carvita-carvaṇānām [SB 7.5.30]. The example, which I gave you the last day, that as sugar cane, one has extracted all the juice by chewing, and it is again thrown into the, on the earth and somebody is chewing, so there is no juice. So we are simply repeating the same thing. We do not question whether this process of life can at all give us happiness. But we are trying and trying, trying the same thing.

The ultimate purpose of sense gratification and the highest, topmost sense gratification is sex life. So we are trying, chewing, eschewing, you see, extracting. But that is not the process of happiness. The happiness is different. Sukham ātyantikaṁ yat tad atīndriya-grāhyam [Bg. 6.21]. Real happiness is transcendental. And that transcendental means that I must understand what is my position and what is my process of life. In this way this Kṛṣṇa consciousness will teach you. So those who are Kṛṣṇa conscious, about them the Lord is saying, ananyāś cintayanto mām. Ananyāś cintayantaḥ means always, twenty-four hours, without any deviation, always thinking of Kṛṣṇa. Naturally, if you are engaged in the business of Kṛṣṇa, then you will always think of Kṛṣṇa. Anyone who is absorbed in certain particular business, he's always thinking of that thing. So anyone who is engaged in Kṛṣṇa consciousness, his business is to think of Kṛṣṇa always. Just like you are reading, hearing on this Bhagavad-gītā. It is spoken by Kṛṣṇa. And if you think at home that "This sort of speeches was given by Lord Kṛṣṇa. This is the essence," so that is Kṛṣṇa cintayantaḥ. To think of Bhagavad-gītā is also Kṛṣṇa thinking because Bhagavad-gītā is not different from Kṛṣṇa, absolute. It is from the absolute one. There is no duality.

In the absolute sense there is no duality. If I speak something, because I am not speaking in the absolute, therefore my speaking and my self, different. But here I am speaking the words of Lord Kṛṣṇa. Therefore the words of Lord Kṛṣṇa is not different from Kṛṣṇa. So if we think of Bhagavad-gītā, the instructions which we receive from Bhagavad-gītā, that is also thinking of Kṛṣṇa. So ananyāś cintayanto mām: "Always who are thinking about Me…" Ye janāḥ paryupāsate. And why one should think of Kṛṣṇa unless he has fully surrendered to Kṛṣṇa? Unless one has taken the business of Kṛṣṇa, he cannot think of Kṛṣṇa. He cannot think of Kṛṣṇa. Therefore it is said that ananyāś cintayanto māṁ ye janāḥ paryupāsate. Paryupāsate means constantly worshiping in that way. Teṣāṁ nityābhiyuktānām. Abhiyukta: he is always engaged in Kṛṣṇa consciousness. Therefore, yoga-kṣemaṁ vahāmy aham [Bg. 9.22]. Not that only the materialistic people will remain happy. Kṛṣṇa assures that one who is always engaged in Kṛṣṇa consciousness, his happiness will be not divorced. "He will be also happy because I will make him, I will supply him whatever he requires."

It is very easy to understand. Just like somebody maintains his family, children. He all day works, and he has the aim, how his family member will be happy, because he knows that those people, those children, they are fully dependent upon him. This is same consciousness. Because wherefrom this consciousness comes unless it is not in Kṛṣṇa? Janmādy asya yataḥ [SB 1.1.1]. In the Vedānta-sūtra it is stated, whatever you think, whatever you see, it has its origin. And where is that origin? In Kṛṣṇa. Unless in Kṛṣṇa this thinking is not there, that "My devotees…" Kṛṣṇa… Every one of us is son of Kṛṣṇa. That's all right. But especially… Just like a very big businessman, all his employees, they are also taken attention by the person, by the boss. But special attention is taken for his own children. Similarly, Kṛṣṇa, the Supreme Lord, He is anxious for all living entities but especially anxious for His devotees. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ [Bg. 9.29]. You will find in the Bhagavad-gītā that the Lord says that "I am equal to everyone. Nobody is My enemy and nobody is My friend. I don't show anyone any partiality because nobody is My enemy." How God can be anyone's enemy or friend? He is friend of everyone. But ye tu bhajanti māṁ bhaktyā teṣu te mayi. One who is devoted specially to the Lord, He takes special attention.

That do you think that God is in that way partial? No. It is the… Just like the sunshine. Sunshine is open for everyone, but one who does not take advantage of the sunshine, he keeps himself within the dark room, oh, the sun, what can sun do? Similarly, this partiality of God, that He takes special interest of the devotees because the devotees are able to take the Supreme, the complete sunshine of Kṛṣṇa, it is not the partiality of the sun or Kṛṣṇa, but it is the capacity of the person who can take full advantage of the sunshine. One should come out of the darkness and take full advantage of the sunshine. So sun is open for everyone. Similarly, God is open for everyone. One who comes out of this darkness of ignorance, he takes more advantage of Kṛṣṇa's favor. So therefore it is His capacity. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11]. So He gives instruction to everyone. This Bhagavad-gītā is meant for everyone. It is not for, not only for Arjuna. Arjuna was His eternal devotee. He had all knowledge. But Arjuna placed himself as one of us just to receive this instruction from the Supreme Lord. So this instruction is open to everyone. It is not… Kṛṣṇa's instruction, Bhagavad-gītā, is not limited within a circle, within a particular circle. No. It is for every living entity. Now, if anyone takes advantage of it…

Just like the sunshine is for everyone. The same sun in India and same sun in your America. You cannot say that "This is American sun." Can you? Or we cannot say, "Oh…" I see sometimes… Because I am now foreigner, I see sometimes, "Oh, the same moon is here, and same sun is here? The same cloud is here? Oh, why I am foreigner?" Nobody is foreigner. Everyone is under the sunshine. It is our misunderstanding. It is our misunderstanding. In God's kingdom nobody is foreigner. Everyone is brother. The ultimate father is the Supreme Lord. That is Kṛṣṇa consciousness. Even the animals. Why should we think animals different from us and we shall kill them? No. You have no right. He is also your brother. So this is universal brotherhood. When you come to the open sunshine, we can see, oh, everyone is eligible to take advantage of the sunshine. And so long we are in the darkness, we say, "Oh, this is my room; this is your room." So for such persons who are completely in Kṛṣṇa consciousness, for them there is no scarcity. This is very encouraging. No Kṛṣṇa conscious person will think that "I will be in scarcity. I will be in want." No. Be rest assured. You will never be in want. You will never be in want. If you keep your full faith in Kṛṣṇa, you will always happily live and will be given a chance of chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma… Here it is guaranteed.

So if you take this advantage of Kṛṣṇa, Kṛṣṇa, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare, in whatever position you may be, you will never be unhappy. You will always be prosperous. So why don't you take this advantage? Be situated. Oh, you are medical practitioner? That's all right. You are engineer? That's all right. You are a clerk? That's all right. You are a real estate man? That's all right. Never mind whatever doing. Everyone has to do something to keep his body and soul together. That is the law of nature. Niyataṁ kuru karma tvaṁ karma jyāyo hy akarmaṇaḥ. Arjuna was Kṛṣṇa's friend, but He never said that "You stop your working." Rather, He engaged him in his real work. He was a fighter. He was a soldier. He was declining to do the duty of a soldier. But Kṛṣṇa induced him, "No. You must become a soldier." So we may do whatever by God's grace or by nature's freaks we are situated. That doesn't matter. But if you take this formula, ananyāś cintayanto mām, always think of Kṛṣṇa, then the result will be that you will never be unhappy. Just try. Make an experiment.

We don't say that you give up your engagement and become a mendicant or sannyāsī like me and give up your wife and children. No. Kṛṣṇa does not say that. You may ask then, "Why you have given up your wife and children?" I have given up my wife and children for this purpose. If I am engaged in family life, then I cannot do this missionary work. I have taken absolute shelter to this work without any disturbance. So for a preacher, for a missionary, that is a different thing. But for ordinary man, he does not require to give up his family, his home. He will remain. You remain in your occupation, you remain at home, but chant this Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. Is there any difficulty?

Why don't you try it? This is our mission. We don't say that you change your life. We simply say that in whatever position you are, you please chant. That's all. You please chant. You will be happy. You will be prosperous. Kṛṣṇa will be pleased upon you, and you will be never in scarcity. Is it not a very nice thing? You will never be unhappy, you will never be in scarcity. That… It is guaranteed here. Teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham: [Bg. 9.22] "Those who are thus engaged always in thinking of Me…" Well, you can do your business and think of Kṛṣṇa, and what is your harm? And that thinking may be, I mean to, divert your attention, but if you chant Hare Kṛṣṇa Hare Kṛṣṇa, you will practice. And Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. But you will not be deviated what you are doing, but at the same time, you will be able to hear this sound, transcendental sound vibration. So this is the formula given by the Lord Himself. Please try to follow it. Ananyāś cintayanto mām. Always, always chant Hare Kṛṣṇa. There is no rule, no regulation. Never mind what you are, what you are doing. Simply chant and hear. We are anxious that everyone may take up this simple thing. And Lord Caitanya says from Padma Purāṇa,

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

If you want to live just like animal, simply within the sphere of eating, sleeping and mating and defending, that will not solve your problem of life. Dharmo hi teṣām adhiko viśeṣaḥ.(?) You are elevated from animal life only for this reason, that you can take up this line of action, Hare Kṛṣṇa. The animal cannot take up. So don't miss this chance. If I instruct a dog, "My dear dog, please chant Hare Kṛṣṇa," it is not possible for him. But for a human being-never mind in whichever country he is born and whatever religion he's professed… That doesn't matter. This Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare is for everyone. It is not very difficult. So take up this.

ye 'py anya-devatā-bhaktā

yajante śraddhayānvitāḥ

te 'pi mām eva kaunteya

yajanty avidhi-pūrvakam

Avidhi-pūrvakam. Now Kṛṣṇa says… Of course, in India there are different types of worship. That I have already explained. Mostly they worship Lord Kṛṣṇa, mostly. At least 80% of the people, they are Viṣṇu worshiper. And 20% of the people, Hindus, they are worshiper of different gods and impersonalists, like that, still. So here Kṛṣṇa says… But because that is recommended in the Vedic literature. Why? The Vedic literature… That I explained the other day, that worship of different gods, that is also along with Viṣṇu worship. Ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param. Viṣṇu is the central point. Without Viṣṇu worship, with(out) Kṛṣṇa worship, no other worship is successful. So here, those who worship other gods in this conception, that because God is everything, therefore the, any demigod, because the demigod… People, those who are less intelligent, they worship demigod to take immediate effect. Just like a man who is diseased, he is recommended to worship the sun. Sun. Now, that is effective. I may worship… Because when sun is worshiped you have to go to the sunshine and offer something, water and some pradīpa. There are some paraphernalia. So if a diseased man goes to the sunshine, he is actually… He is cured. Sunshine has got… Scientifically also, it has got ultraviolet rays. So one keeps… If he does not take any medicine, if he simply sits down in sunshine, he will be cured. Nature's way. So either you take this way or that way… But one thing is that those who are worshiping sun for cure of disease, for them Bhagavad-gītā says, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām [Bg. 7.23]. Antavat tu phalaṁ teṣām.

Now, suppose you are diseased and you are cured by worshiping sun, or becoming in the sunshine. Do you think that is the solution of your life? You may be cured. So how long you will remain cured? There will be again disease. Again you worship sunshine. So this is called gatāgatam, chewing the chewed. The problem is why you shall be diseased at all? That should be the problem of intelligent person, not that I become diseased and I worship sun or go to the doctor and be cured and again become diseased. No. Sukham ātyantikam. You should cure from all diseases. The… So long you have this material body, you have got life, you have got birth, you have got death, you have got diseases, and you have got old age, besides other miseries. This is a permanent thing. Now, your human form of life is meant for curing for good all these inconveniences. You should not be satisfied by curing disease and again falling diseased. No. That is not your business. Therefore Lord Kṛṣṇa says, antavat tu phalaṁ teṣām: [Bg. 7.23] "Those who are worshiping other demigods for some immediate result, their result is antavat. It is to be ended at a certain point. It has got end. So such things are desired by alpa-medhasām, alpa-medhasām, those who have got less amount of brain substance." Why one should be satisfied by temporary cure? He must see that "Why I shall die? Why I shall be diseased? Why I shall go again into the womb of the mother? And why I shall become old? This is my problem." So if you want to solve all these problems, then you have to become to Kṛṣṇa conscious.

janma karma me divyaṁ

yo jānāti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti kaunteya

[Bg. 4.9]

Anyone who becomes Kṛṣṇa consciousness, even partially, simply to know Kṛṣṇa, that He is the Supreme Personality of Godhead, His activities are transcendental, simply by knowing this, you will solve your all these problems, simply by knowing this. Tyaktvā dehaṁ punar janma [Bg. 4.9]. These things are stated in the Bhagavad-gītā. Therefore, in every way, if you make analytical study of Bhagavad-gītā, then you have to become Kṛṣṇa conscious. Bhagavad-gītā is being preached all over the world in so many languages. But I am sorry they are not in the right way. Therefore we are very serious to preach this mission of Bhagavad-gītā all over the world so that people may become happy and people may take advantage of it. That is our mission, and we invite everyone, every gentleman, every sane man, to come and cooperate with us. This is a nice mission. We shall be glad to cooperate for the good of all people of the world. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. The Lord says that if you transfer yourself to the kingdom of God, then you will have no more to come in this world of miseries, full of miseries. What is the time? Thank you very much. Any question? (end)

661210BG.NY

Bhagavad-gītā 9.23-24

New York, December 10, 1966

Prabhupāda:

ye 'py anya-devatā-bhaktā

yajante śraddhayānvitāḥ

te 'pi mām eva kaunteya

yajanty avidhi-pūrvakam

So worship of the Supreme Lord and worship of other demigods, that is being discussed in this verse by Lord Śrī Kṛṣṇa. Actually, there is no need of worshiping any demigod beside the Supreme. But in the lower stage… Just like the other day we have discussed. Because we cannot immediately give up our concept of material existence and material happiness and material distress-we take into consideration very seriously, without any spiritual life, or without any idea of spiritual existence-therefore sometimes recommended in the Vedic literature that "For this purpose you can worship this demigod." Just the, just like the other day I gave you the example that those who are diseased, they are recommended to worship the sun-god.

There are different kinds of desires. One who wants beautiful wife, he has been recommended to worship Umā, the wife of Lord Śiva. In this way, there are hundreds of demigods and we have got hundreds of desires. Just like one who wants to eat flesh, oh, he's advised to worship goddess Kālī because the Vedic literature will not allow to have a regular slaughterhouse. No. That cannot be. But still, those who want the facility of eating flesh, they are advised that, "All right, you worship goddess Kālī, and sacrifice a goat before the goddess, and eat it." But there is a great list of formulas to make that, I mean to say, sacrifice of goat, not that I take a goat or cow to the slaughterhouse and cut it. No, that is not allowed. The idea is to restrict him, not to encourage him.

Just like, not your country, in our country, there is prohibition. In some cities there is strictly prohibition. No wine can be available. But still, there are wine shops, under government license. So this wine shop does not mean to encourage citizens to come and drink wine. No. The idea is to restrict, to restrict. Those who cannot live without liquor, for them, there is some concession. Because one must live after all. Similarly, one who cannot avoid meat-eating, for him, that demigod, goddess Kālī… But unfortunately, some foolish persons, they have advertised by goddess Kālī worshiping, he has become God. These are all foolishness. This recommendation… Here it is said by Lord Kṛṣṇa, te 'pi mām eva kaunteya: "That worship of different demigods is indirectly offering worship to Me because they are My representatives." But avidhi-pūrvakam. Avidhi-pūrvakam means "It is not prescribed." Avidhi-pūrvakam. It is, what is called, in English, which is not legal. Illegal.

Devotee: Prohibited.

Prabhupāda: Eh? Not prohibited. Something which is not allowed by law, but sometimes some concession is given. So anyway, it is clearly stated here, avidhi-pūrvakam. But vidhi-pūrvakam, also.

Vidhi-pūrvakam means under regulation. Just like in your body. In your body you have to take special care of your stomach, the digesting machine for your foodstuff. If your digestion is all right, then the energy will be supplied equal to the all parts of the body. So that is necessary. But at the same time, it is not prohibited that you should not take care of the hand which is a part of your body. That's all right. Similarly, to worship demigods may be accepted if people know that these demigods are authorized agents of the Supreme Lord. There is acceptance of Supreme Lord. But those fools who do not accept the Supreme God and misunderstand that "This particular type of demigod is all in all," oh, they are doing nonsense. They are doing nonsense. They are keeping, placing, so many competitors of the Supreme Lord. That is avidhi-pūrvakam. Avidhi-pūrvakam. That is illegal. Nobody can be competitor of the Supreme Lord. The Supreme Lord is known as asamordhva. Asama-ūrdhva. Nobody is greater than the Supreme Lord, and nobody is equal, on the same level.

Everyone, whatever he may be, however powerful he may be, they are all living entities. There are innumerable living entities, and some of them are, by degree, one is powerful more than the other. So in the material world we can see that Brahmā, Lord Brahmā, is the most powerful demigod. Similarly, Lord Śiva is also next to Brahmā or equal to Brahmā. Somebody says he's more than Brahmā. Whatever it may be. So Lord Śiva and Lord Brahmā are considered to be the most powerful demigods, but still, it is prohibited that one should not think of them as equal to the Supreme Lord. It is strictly prohibited in Vaiṣṇava Purāṇas. It is said like this: yas tu nārāyaṇaṁ devam…

yas tu nārāyaṇaṁ devaṁ

brahma-rudrādi-daivataiḥ

samatvenaiva vīkṣeta

sa pāṣaṇḍī bhaved dhruvam

[Cc. Madhya 18.116]

"Any person who keeps on the same level demigods like Brahmā-Rudra"-that means Brahmā and Lord Śiva-"with Nārāyaṇa"-Nārāyaṇa is the Supreme Lord-yas tu nārāyaṇaṁ devaṁ brahma-rudrādi-daivataiḥ… They are very big, big demigods, but even they cannot be placed on the equal level of Nārāyaṇa, the Supreme Lord. Yas tu samatvena vīkṣeta: Anyone says that "To me everyone is the same, he is pāṣaṇḍī." He is pāṣaṇḍī means nonfaithful, unfaithful, unbeliever. He is pāṣaṇḍī. Sa pāṣaṇḍī bhaved dhruvam. He's unbeliever. He has no faith in God. He's an unbeliever. So if we worship demigods as part and parcel of the Supreme Lord, then it is all right. But if we accept a particular type of demigod as He is the Lord, then that is irregular. That is not… That is not accepted here in the Bhagavad-gītā-avidhi-pūrvakam.

ahaṁ hi sarva-yajñānāṁ

bhoktā ca prabhur eva ca

na tu mām abhijānanti

tattvenātaś cyavanti te

The Lord says, "I am the only enjoyer, beneficiary of all kinds of sacrifices." Ahaṁ hi bhoktā. Ahaṁ hi sarva-yajñānāṁ bhoktā. Bhoktā means enjoyer. Just like in the office, or in the factory, so many workers, they are working day and night, producing money, but who is the bhoktā? Who is the enjoyer? The enjoyer is the proprietor. They are not enjoyer. They are laborers. They are workers. Similarly the, the, any kind of worship, any kind of sacrifice, any kind of charity, any kind of penance, any kind of austerity, any kind of philosophical discussion, any kind of meditation… There are so many things recommended for self-realization or the Supreme Absolute Truth realization. So Lord Kṛṣṇa says, "Of all those processes, the ultimate beneficiary is I am, Myself, Lord Kṛṣṇa." Ahaṁ hi sarva-yajñānāṁ bhoktā prabhur eva ca. "Master." Prabhu means master. Na tu mām abhijānanti: "People do not know Me," na tu mām abhijānanti, "that 'Kṛṣṇa is the Supreme Enjoyer, the Absolute Enjoyer.' "

We are all enjoyed. There are two things: enjoyer and the enjoyed. Just like a crude example can be given that the husband and wife. The husband is supposed to be the enjoyer, and the wife is supposed to be the enjoyed. But the enjoyment is the same for both. But if you make division, it is understood that husband is predominator, and the wife is predominated. So here prabhu, prabhu means He's the predominator. And everyone is predominated, everyone. Therefore, those who are predominated, their duty is to satisfy the predominator, and when the predominator is satisfied, both the predominator and the predominated gets the equal result.

So the Vaiṣṇava philosophy is… They want to remain predominated by the supreme predominator. And the Māyāvāda philosophy, the monists, they want to merge into the predominator. Their idea is to become themselves predominator. When they fail to become predominator in this material world… We are all trying to become predominator. Everyone is trying. Bhoktā. "I shall…" Competition is going on. You are predominator, say, for one thousands of worker or office clerk. Your office is so big. So I want to make my office bigger than you. So I want to become greater predominator than you. This is our competition, is going on. But none of us is actually predominator. We are all predominated. And because we do not know that "I can never be a predominator," therefore I am under illusion, māyā.

The real predominator is the Supreme Lord, Kṛṣṇa. Ahaṁ hi sarva-yajñānāṁ bhoktā prabhur eva ca. He's the predominator. Na tu mām abhijānanti. People, they do not know. They want to become predominator themselves. That is not possible. By nature, he's not so. I want to be predominator, but actually, I am being predominated by my desires, by my lust, by my anger, by my avarice, and so many good qualities. They are controlling me. I am angry. So I tell you something nonsense. You see? So that… I am predominated by the anger principle, kāma-krodha. So therefore one who knows that "I am not predominator; I am predominated…"

Suppose I am, I am the head of the family. I am thinking that "I am head of the family." But I am being controlled by the family members. I want to satisfy my wife. I want to satisfy my children. And if they are unsatisfied, then there is disruption in my family. Suppose I want to become the president. So my business will be to keep the citizens satisfied. Otherwise, next vote, I shall not get the post. So I am being predominated by the voting power. But I am thinking that "I am predominator." This is called illusion. Nobody is predominator. He's predominated by some other principle. Therefore, one who knows this, one who does not know, na tu mām abhijānanti, one who does not know, tattvena ataś cyavanti te, they fall down, under the illusion, cyavanti te. And one who knows that "I can never become the predominator, I shall always remain the predominated…" If I do not become predominated voluntarily by the Supreme Lord, if I do not surrender unto Him and voluntarily agree to be predominated by the Lord, then I shall be predominated by the elements of material nature, this kāma, krodha, lobha, lust, desire, anger, enviousness, so many things. They'll predominate me. The senses will predominate me. Actually, we are, at the present moment, we are servants of the senses. My senses dictate something. I am obliged to do it. I cannot avoid it.

A simple thing: as soon as my tongue dictates, "Please smoke," oh, immediately I have to take one cigarette. Immediately. If somebody does not smoke, then he asks permission. Sometimes… We do not smoke. Sometimes some gentleman comes and he becomes too much agitated by not smoking, say, for five minutes or ten minutes. He asks permission, "Swamiji, can I smoke?" He's being predominated. He does not know. He's thinking that "I am smoking," but he does not know that smoking is eating him. He's thinking that "I am enjoying LSD," but LSD is killing him. This is the position. It's killing him. So because he does not know that who is the predominator, therefore cyavanti, he's falling down. He's falling down. So best thing is intelligence. Best intelligence is to accept Supreme Lord, Kṛṣṇa, as the predominator and be predominated by Him. That is our natural life. One who does not know, he falls down. Na tu mām abhijānanti tattvena… Tattvena, by truth. Simply to know Kṛṣṇa, "Oh, Kṛṣṇa was somebody born in India, and He was very powerful and He was very intelligent. He has written Bhagavad-gītā…" But we do not know actually what Kṛṣṇa is. And this society especially meant to broadcast the knowledge about Kṛṣṇa. Therefore we have named particularly this society the Society for Krishna Consciousness. There is the… People do not know it. They are writing commentaries on Kṛṣṇa's book, but they are speaking nonsense because they do not know Kṛṣṇa. Tattvenātaś cyavanti te: "They fall down from the truth."

This is… So therefore we should try to know Kṛṣṇa by paramparā system. Kṛṣṇa is delivering His instruction to Arjuna, and if we understand as Arjuna understood… That is mentioned in the Tenth Chapter of Bhagavad-gītā. Then we can understand Kṛṣṇa to some extent. We cannot understand Kṛṣṇa in full. That is not possible because He's unlimited, and we are limited. So our power will fail to understand Kṛṣṇa fully. But if we understand something, something about Him… Just like in the Bhagavad-gītā, you'll find,

janma karma me divyaṁ

yo jānāti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti kaunteya

[Bg. 4.9]

"My dear Arjuna, anyone who simply knows how I take My birth and how I am working," janma karma me divyam, "transcendentally, that person becomes immediately liberated." How is that? Now, tyaktvā deham: "After quitting this body, he never comes again to this material world." Then where does he go? Mām eti: "In My kingdom." So simply by knowing how Kṛṣṇa, He is unborn, how He's taking birth, and the Supreme, how He's working like us-these two things, if you know, simply, about Kṛṣṇa… How do we know? Therefore the Vedic injunction is tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. If you want to know Kṛṣṇa, then you must approach a person who knows Kṛṣṇa. Don't try to know Kṛṣṇa by your own imagination. People are trying to know Kṛṣṇa by his faulty imagination. In that way Kṛṣṇa cannot be known. So if you want to know Kṛṣṇa, then you have to know Kṛṣṇa as Arjuna knows. Because Arjuna understood Kṛṣṇa, what He is. Otherwise, he would not have changed his decision. His decision was not to fight, but he changed his decision. He fought because he understood Kṛṣṇa. Understood Kṛṣṇa.

So here it is stated na tu mām abhijānanti: "People do not know that I am the beneficiary, I am the enjoyer, of everything. I am the Lord of everything. Therefore everything should be done for Me. Everything should be offered to Me. That will make him happy, peace." We are hankering after peace, but we do not know what is peace. We are unnecessarily, illegally claiming overlordship on Kṛṣṇa's property. How we can be in peace? The material agents, the material energy is there. Suppose if I encroach upon others' property, will it be peaceful? The police action is already there. Why the police is there? So that one may not encroach upon others' rights. Police is there. The law and, what is called, order, law and order department, department of law and order. So they are… Why that is? That everyone should be, I mean to say, free to enjoy his right. So you cannot encroach upon others' right.

But here, in our material conception of life, our only business is to encroach upon the right of others. That is our business. We are all encroaching on the rights of others. That is our business. So how you can expect peace? I do not allow even a poor animal to live. I am encroaching upon his body. The poor animal is living at the cost of God, but I am encroaching upon his rights. And still, we want to establish our right. We encroach upon others' property, others' land, and we want peace. How there can be peace? Our business is to encroach upon others' property, and we want to be peaceful? But there cannot be peaceful. The police action is there. Similarly, the material nature is the police action of the Supreme Lord. As the state is protected by the department of law and order, similarly, this whole universe is protected by the stringent laws of nature. If we violate, the stringent laws of nature will not excuse me. Even a children, if he transgresses the law of nature, if he touches fire, the fire will not excuse because he is child. No. Ignorance is no excuse. Similarly, everything, the Prabhu, the Supreme Lord, God, is the proprietor of everything. Ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhur eva ca. Na tu mām abhijānanti. They do not know that God is the proprietor of everything, so they are encroaching upon God's property, and nature is punishing. This is our position. You cannot avoid.

Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. The law of nature is very strong and stringent. Just a small example: a child, touching fire. Oh, fire does not excuse. Just see how much stringent law of nature. So law of nature is very stringent. So everything belongs to Kṛṣṇa, or the Supreme Lord, and we do not know it and therefore we are encroaching upon the property of Kṛṣṇa, and law of, the law of nature is punishing us. This is going on. Now, if you want to stop this, then you have to surrender to the Lord. Mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. Anyone who surrenders unto the Supreme, he becomes away from the stringent laws of nature. He becomes peaceful. He becomes happy. One who is in Kṛṣṇa consciousness, he is happy. He is peaceful. He does not do any harm to anyone, not even to the ant. What to speak of other animals. He enjoys according to the direction of Kṛṣṇa. And enjoys very nicely. So his life becomes peaceful, happy and everything. That is desire of life.(?) He becomes qualified with all the good qualities. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ [SB 5.18.12]. Anyone who becomes Kṛṣṇa consciousness, all the good qualities automatically develop. Develop, they develop. Harāv abhaktasya kuto mahad-guṇāḥ.

And one who is not in Kṛṣṇa consciousness, he has no good qualification at all. Why? Mano-rathenāsati dhāva… Because he is hovering over the mental plane. He has no more any touch with the spiritual plane. So long we are on the material plane, or gross bodily plane, or subtle mental plane, oh, we have to suffer. We have to go to the spiritual platform, and that spiritual platform is Kṛṣṇa consciousness. We have to change the consciousness from material platform, from mental platform, from intellectual platform, to the platform of Kṛṣṇa. That is our program, Kṛṣṇa consciousness. So if we become fully Kṛṣṇa conscious, there is no chance of falling down. If we do not become then there is always chance of falling down, down, down, down, down. Thank you very much. (end)

661212BG.NY

Bhagavad-gītā 9.24-26

New York, December 12, 1966

Prabhupāda:

ahaṁ hi sarva-yajñānāṁ

bhoktā ca prabhur eva ca

na tu mām abhijānanti

tattvenātaś cyavanti te

Because we do not know God in fact, simply understanding, "Oh, there is God," and little more advanced, "God is our order-supplier," that is not sufficient. You must know God, I mean to say, tat, tattvena, in truth, tattvena. That tattvena, in truth, as it is explained by Lord Caitanya, that is the highest explanation. He has given the fullest information. Of course, it is not possible to understand God to the fullest extension, but as far as possible as a human being can understand, that has been explained in the…, by Lord Caitanya about Kṛṣṇa. Kṛṣṇa has explained in the Bhagavad-gītā about Himself. That is more than sufficient. And still more Lord Caitanya has explained about Him. Kṛṣṇa has explained Himself that you require to surrender unto Him. Just like here also He says that, ahaṁ hi sarva-yajñānāṁ bhoktā: "I am the beneficiary of all the activities of living entities." And bhoktā ca prabhur eva ca: "I am enjoyer, and I am the master."

So in the Bhagavad-gītā you'll find that the Lord advises people in general that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vra…: [Bg. 18.66] "Just try to surrender unto Me, and I shall give you all protection." Then Caitanya Mahāprabhu… He's also Kṛṣṇa Himself. As a devotee, He's explaining Kṛṣṇa further. Not only surrender, but after surrender, what are the activities, that is explained by Lord Caitanya. So for the general, people in general, the first requisition is that they must learn how to surrender unto God. Tattvena na te abhijānanti: "They do not know what is the," I mean to say, "accurate situation of the Supreme Lord." Now here it is stated,

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

Now, the argument that "In whatever form you worship the Supreme…" This is the Māyāvādī theory, that "God is impersonal. Now, because we cannot worship or meditate on something impersonal, therefore let us imagine something about Him and meditate upon that." Just like the impersonalist yogis. They put before them a lump of something and concentrate upon them. So here that theory is refuted by Kṛṣṇa. That impersonal conception of the Supreme and our imagination of God, that is not the way of approaching God. He says clearly herewith that yānti deva-vratā devān: "Those who are worshiping the demigods…"

The demigods have their different places in this material world. All the planets, heavenly planets… There are seven planetary systems up and seven planetary systems down. So this is called bhūrloka, earthly planet, and there are many planets on this system. So bhūrloka, bhuvarloka, janaloka, tapoloka, then brahmaloka, satyaloka, like that-so many planets there are. So there are different kinds of living entities and different kinds of comforts. They are highly intelligent, more intelligent than the human being. Therefore they are called demigods, almost God. So here Kṛṣṇa says, "Those who are trying to worship the demigods, they'll go to the planets of the demigods." Yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg. 9.25]. Pitṛ-vratāḥ. There is a form of worship of the forefathers. So there is a particular planet. The worshiper of the forefathers, they go there. Pitṝn yānti pitṛ-vratāḥ. And bhūtejyā yānti. Bhūtāni yānti bhūtejyā. And those who are materialistic, those who want to worship these earthly things in this material…, not material world, everywhere, but bhūtejyā, especially material worship, so bhūtejyā, those who are worshiper of material elements, they go to… They remain in the material platform. Yānti mad-yājino 'pi mām: [Bg. 9.25] "And those who are worshiping Me, Lord, they will come to Me."

This is very nice, clear. Now, suppose if you have purchased ticket for an intermediate station between California, San Francisco, and New York. So you shall have to get down in that station. So how can you expect that… You have purchased a ticket for intermediate station. How can you expect to go to California? Similarly, if you worship demigods, you can go up to that planet. As you worship, there are different arrangement in the system, in the creation of God, as you want. You have got freedom of action, and God awards you the result, whatever you want. But if you want to go to the planet where Kṛṣṇa is, Kṛṣṇa planet, which is called Goloka Vṛndāvana, then you have to worship Kṛṣṇa. Oh, there is nothing unreasonable. If you want to go to California, San Francisco, you have to purchase ticket for that.

Now, what is the difference between going to other planets and to the planet where Kṛṣṇa is? That will be explained. The… That is explained in a different place that yad gatvā na nivartante tad dhāma paramaṁ mama: [Bg. 15.6] "The supreme platform, supreme planet is that, where going, nobody returns to this material world." Yad gatvā na nivartante. Nivartante means…, na nivartante, "does not return." Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. That we… Already we have discussed, that gata-gatim. Within this material world, even if you go (to) the higher planets, the planet of the moon, planet of the sun planet or heavenly planet, the Indraloka, Candraloka, so many there are, then, after finishing your result of pious activities, you have to come back again. Punar āvartinaḥ. So we are sometimes going up, sometimes coming back again in this material world, sometimes going down.

Just like we are changing different dresses. Sometimes I am, I have got this body, Indian, sometimes you have got this body, American, and sometimes I may get the body of a dog or a hog or something else. I may get the body of demigod. As these changes of dresses are going on, cycle of birth and death, transmigration of the soul in different forms of life, similarly, there is transmigration of the soul in different planets. So ābrahma-bhuvanāl lokāḥ… This system of going up and down should be stopped. That is the business of an intelligent person. Yad gatvā na nivartante [Bg. 15.6]. We should try to go (to) that planet where going, no more coming back. That is Kṛṣṇaloka. That is Vaikuṇṭha, the spiritual sky. Paras tasmāt tu bhāvaḥ anyaḥ [Bg. 8.20]. Beyond this material sky there is spiritual sky. There are spiritual planets, and Kṛṣṇaloka is there. So Kṛṣṇa gives here hint that mad-yājino 'pi mām: "As others are going, trying to go in other planets, similarly, those who are in Kṛṣṇa consciousness, those who are absolutely worshiper of the Supreme Lord, they will come to Me. They will come to Me." Mām upetya tu kaunteya. In other place… There are several places mentioned, this fact.

mām upetya punar janma

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saṁsiddhiṁ paramāṁ gatāḥ

[Bg. 8.15]

"Those who attain once to Me, they will never… They will have never to come again to this place of miseries." So here is the hint that by Kṛṣṇa consciousness, if we remain always in Kṛṣṇa consciousness, then our transference to that planet of Kṛṣṇaloka is guaranteed.

Yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram. We have discussed this verse that at the time of death my mental condition, whatever my mental condition is at that time, at the time of my death, I am just going to have a similar body, according to the mental condition at the time of my death. So if we are in constantly engaged in Kṛṣṇa, transcendental loving service of Kṛṣṇa, Kṛṣṇa consciousness, then naturally we shall be thinking of Kṛṣṇa at the time of death. This is the practice. This is the practice. Sadā tad-bhāva-bhāvitāḥ [Bg. 8.6]. Unless you practice… Just like if you have to play on the stage, you have to perform several rehearsals, or if you have to appear in some examination, then you prepare yourself, what sort of question may be there, and so, similarly, if we at all want to transfer ourselves to that planet, Kṛṣṇaloka, cintāmaṇi-dhāma [Bs. 5.29], then we have to practice. We have to practice in this life. This human form of life is meant for practicing. Just like apprentice. Here those who are even apprentice, they are already liberated because… Just (like) a nice student who is preparing himself, he is already passed. Passed means he is preparing himself in such a nice way that his passing of the examination is guaranteed. Similarly, if we take the trouble of becoming Kṛṣṇa conscious always, then our transference to that planet…, mad-yājino 'pi mām, that is guaranteed. Bhūtāni yānti bhūtejyā yānti mad-yājino 'pi mām [Bg. 9.25].

Now the question is that Kṛṣṇa consciousness, how to perform Kṛṣṇa consciousness. That is explained by the Lord in the next verse,

patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam

aśnāmi prayatātmanaḥ

[Bg. 9.26]

Now, you have to make friendship with Kṛṣṇa. Just like if you want to go to see somebody very great, then somehow or other, you have to make some connection with him, something. You have to introduce yourself in a way, in a friendly way, in a loving manner. Then it is possible to make connection with great personalities. So if we want to transfer ourself to that supreme planet, Kṛṣṇaloka, then we have to prepare ourself how to love Kṛṣṇa. Love of God. If you are intimately in touch with God by love… We cannot conquer with all… We cannot claim any favor from the Supreme unless we are in love.

So love means… There are six principles of loving. What is that? Dadāti pratigṛhṇāti bhuṅkte bhojayate, guhyam ākhyāti pṛcchati ca ṣaḍ-vidhaṁ prīti-lakṣaṇam. How one can understand I love you, or you can understand that I love you? There is… There are six kinds of reciprocation, six kinds of exchange, reciprocation. What is that? Dadāti. One whom you love, you must give something. And you must take something from him. Dadāti pratigṛhṇāti. Bhuṅkte bhojayate: You must give him something to eat, and you must accept also what he gives to eat. And dadāti pratigṛhṇāti bhuṅkte bhojayate, guhyam ākhyāti pṛcchati ca: You must disclose your mind, and you must hear him. If your lover is also in some difficulty, he discloses his mind. So these six things, dadāti, giving, and pratigṛhṇāti, accepting, and bhuṅkte, to offer foodstuff and accept foodstuff, and disclose your mind and hear him also, these things…

So we have to deal with God in that way. Therefore, if you want to offer something… The beginning is offering, offering. We must offer something. So what is that offering? If you… If somebody says that "I am very poor man. I cannot offer anything…" Because in India, of course, offering to the demigods, offering to some deity… That is very expensive job. There are list of goods. Now, suppose a poor man, he wants to offer something to God. Then what he has to offer? He… Here is a prescription given by the Lord Himself which can be offered even by the poorest man. What is that? Patraṁ puṣpaṁ phalaṁ toyam. A, a little bit of tulasī leaves or any leaf, puṣpam, a little bit of flower, patraṁ puṣpaṁ phalam, a small fruit, and toyam, a little water.

Now, patraṁ puṣpaṁ phalaṁ toyam, these four things can be available universally. Nobody is so poor that he cannot collect a leaf of a tree or a small fruit or a small flower and little water. It is universal, nothing expensive. So anyone, in any country, in any place, he can offer Kṛṣṇa these four things. There is no bar. Patraṁ puṣpaṁ phalaṁ toyam. Four things: a small leaf… You can have any. There are so many trees. If you take one leaf, even if you are forbidden, if you ask that "I am going to offer this leaf to God," anyone will offer you. Patraṁ puṣpam, a little flower, and a small fruit and little water. So Lord says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. The real thing is love. "Anyone who is offering Me these four things in love," tad ahaṁ bhakty-upahṛtam, "because he has brought these four things with love and devotion," then God says, Lord says, tad aham aśnāmi, "I eat. I eat," bhaktyā prayatātmanaḥ, "because with devotion, with faith, and with love, he has brought."

God is full. We should not think that "God is depending upon my this little flower or fruit. He is very hungry. When I shall offer this fruit and He'll satisfy His hunger." No. He's pūrṇam. But the qualification is that offering should be in love, in devotion. That He accepts. He accepts your devotion and love. So patraṁ puṣpam. So anybody can worship Kṛṣṇa. This is universal. Patraṁ puṣpam… These four things can be… But one thing you should remember that if we want to cheat Kṛṣṇa-"Oh, Kṛṣṇa wants only patraṁ puṣpaṁ phalaṁ toyam, so let Him have this patraṁ puṣpaṁ phalaṁ toyam, and for myself, let me eat very sumptuously, the best thing"-that is cheating. Kṛṣṇa can understand. This is for the poorest man. But if you have got very nice things to offer to Kṛṣṇa, just offer. Any… Your love means you should offer to Kṛṣṇa the nicest, the choicest, the best thing. Because everything belongs to Kṛṣṇa. So when you offer something best, choicest, that is your love only. Suppose you offer a fruit to Kṛṣṇa. Can you manufacture fruit? Oh, it is manufactured by Kṛṣṇa. It is God's gift. But if you place before Him some choicest fruit, some choicest flower, some choicest, I mean to say, thing, then that is your token of love that you think… In this material world…

Suppose there is a very nice rose flower. Somebody takes it: "Oh, it is very nice rose flower. Oh, I shall take it and offer my girlfriend or boyfriend." That is sense gratification. That is sense gratification. The same flower, if you take it and think, "Oh, it is very nice flower. I shall offer to Kṛṣṇa," that is your service to the Lord. The flower is there. Simply change of consciousness… This is called Kṛṣṇa consciousness. The flower is there. You are there. The consciousness is there. This offering is there. Simply you have to change. That's all. You have to change. If you utilize things for sense gratification, then you go to the darkest region of this material atmosphere. And the same thing, if you offer to Kṛṣṇa, it becomes spiritual.

Now, after offering Kṛṣṇa, Kṛṣṇa is not taking it away. You are… You are taking the prasādam. That means the whole thing becomes spiritualized. So in this way we can spiritualize the whole world, whole world, simply by changing our consciousness. We are… We are anxious for peace. This is the process of peace; you change your consciousness. Don't accept anything for your sense gratification. Everything is there. It is supplied by the Supreme Lord. Everything is the property of the Supreme Lord. You are falsely claiming that you are the proprietor. You are not proprietor. How you can be proprietor? Suppose before you came to America from Europe… The land was there. And suppose sometimes you leave this land. Oh, the land will remain there. Or suppose I take my birth in America. So before my birth the land was there. And after my death, the land will be there. If you trace out history, go on tracing. When the land was not there, you'll never find. Therefore the land is God's. Why do you claim that "This is my land"? The earth belongs to God. Everything belongs to God. This consciousness should be changed if you at all want peace. If you encroach upon God's property and take it as your own thing and try to utilize for your sense gratification, you cannot expect any peace, cannot expect any peace. Suppose you have stolen something from somebody else and if you want to enjoy, you'll be always in trouble because the police search will be there, and as soon as you are caught, you'll be in trouble. Similarly, the nature is the police agent of God. As soon as you want to gratify your sense by utilizing the property of God, then you'll be in trouble. The nature will inflict miseries upon you. This is the law of nature. It is clearly stated in the Bhagavad-gītā,

daivī hy eṣā guṇamayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

[Bg. 7.14]

This guṇamayī, māyā, this material nature of three modes of nature, guṇamayī… Guṇa means modes of nature. This modes of nature means it is a combination of three modes: modes of passion, modes of goodness, modes of ignorance. So therefore it is called guṇamayī māyā. So daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. You cannot surpass the stringent laws of material nature. That is not in your power. Just like however stout and strong you are, when you are under police custody, oh, no strength will help you. You'll be offered all kinds of tribulations. Similarly, the nature is very strong. So long we shall go on utilizing God's property illegally and encroach upon others', I mean to say, possession, then there cannot be any peace. If you want peace at all, then you have to accept that "Everything belongs to God and I can use after offering Him: 'Accepting that this belongs to You, God, kindly… You have sent me all these things for my subsistence. Oh, it is Your thing. Kindly You first of all taste it. Then I shall take Your prasādam.' " This is Kṛṣṇa consciousness. Lord is supplying you everything. He will not eat whatever is given to you. It is for you. Simply just acknowledge. Just acknowledge. Oh, can you not acknowledge even, "Oh, God, You have given us so nice things for eating. Please, You taste"?

Just like small child. He is provided by the father, but while eating, he offers the father: "My dear father, it is very nice thing. You taste." How much pleased will be the father. Just imagine. The father knows that "The child has brought my things." But if a small child offers to the father, "Father, it is very nice. You eat," oh, father says, "Oh, it is very nice? All right, I shall eat it." This is love. This is love. So here… How you can offer your love? Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad ahaṁ bhakty-upahṛtam aśnāmi [Bg. 9.26]. And if God accepts your things and eats, then what do you want more? He becomes your, the most intimate friend. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ. If you can make God as your intimate friend then there is no, I mean to say, nothing wanted. You'll be fulfilled. You'll find yourself that "I have got everything." Yasmin sthito na guruṇāpi duḥkhena na vicālyate [Bg. 6.20-23]. And if we become convinced that "God is my protector; Kṛṣṇa is my protector," then how much happy and peaceful we will be. So this process Bhagavad-gītā recommends, that you offer. Doesn't matter. In the next śloka… Even if you cannot offer this patraṁ puṣpaṁ phalaṁ toyam, then in the next śloka it is explained that whatever you can offer, offer something. Offer something. Just be in love with Him. Then just see how much peaceful you feel. How much tranquility you feel and how you are protected by Kṛṣṇa, how you avoid insufficiency, how you become pure and how you make your progress in spiritual life. Thank you very much. Any questions? (end)

661216BG.NY

Bhagavad-gītā 9.26-27

New York, December 16, 1966

Prabhupāda:

patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam

aśnāmi prayatātmanaḥ

[Bg. 9.26]

Now, the Lord Kṛṣṇa says that "Anyone who offers Me in devotion these four things," patraṁ puṣpaṁ phalaṁ toyam, "a bit of leaf and a bit of flower, a little fruit and little water…" So He is pleased to take, accept. Why? Because we are offering Him with devotion and love. That is the only way. Just like if you offer me varieties of foodstuff and very palatable dishes, but if I am not hungry, then all these palatable dishes and varieties of foodstuff is useless. I cannot accept anything. Similarly, if you offer anything to the Supreme Lord, He is full. He does not require your offering. He is always being served by hundreds and thousands of goddess of fortune. Lakṣmī-sahasra-śata-sambhrama-sevyamānam [Bs. 5.29]. We are, in the material world, we are seeking the favor of goddess of fortune, but in the spiritual world, hundreds and thousands of the goddess of fortunes, they are eagerly trying to serve the Supreme Lord. So He is full. He has nothing to accept from you. But He likes that you should offer Him something.

Just like a rich father. He does not like any help from the son, but if the son, after he is grown up, he is earning, and if he offers something to the father, oh, he becomes very happy. This is natural. So our connection with the supreme father is like that. He is not in want. He does not require anything from me. But it is for my interest. If I offer something, then I become a very pet son of my father. This is called bhakti. This is devotional service or Kṛṣṇa consciousness. And why should we not offer? Then we are ingratitude. Suppose the father is supplying everything, and if I do not offer anything to my father is it very good business? No. So here the ultimate, even the poorest of the poorest, he can offer these four things.

Otherwise if you have got means, oh, you should prepare very nice foodstuff for the Lord. At Vṛndāvana in India there are temples still. They are spending thousands and thousands of rupees for palatable foodstuff, offering to the Deity. And those foodstuff are distributed to the, I mean to say, devotees. Not only devotees, even nondevotees come and take because by eating, one shall be devotee. Nobody shall eat… If I ask somebody, "Please come and hear Bhagavad-gītā," oh, he may not agree. But if I offer some palatable dishes, foodstuff, kṛṣṇa-prasāda, oh, everyone will accept. Everyone will accept. So that is one of the process of devotional service, that we should offer very sumptuously to the Lord, and the prasāda should be distributed. The Lord is not taking away to His abode, to His kingdom. It is for you. But if you eat and if you distribute that sort of prasādam to the public, you are doing great service and the public is getting spiritual consciousness, God consciousness. Just establish, just propagate this everywhere. In the hospital, in the charitable societies, in industrial places, everywhere distribute this prasādam and chant this Hare Kṛṣṇa. Just see what is the result.

You want peace? These are the process of peace. But we do not take care of this, what is peace. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. Just we have discussed previously. We should simply acknowledge. There is a process of worship of the Ganges. You have perhaps heard the name of the Ganges River. The Ganges river is the sacred river, Ganges and the Yamunā. The most two sacred rivers in India. Millions of people take bath early in the morning in the two rivers, all parts of the country. It is very wide and very long river, from Himalaya to the Bay of Bengal. So it is very long river, and all the tracts of land, they are considered to be sacred place, and in each and every part, thousands and thousands of people, they are taking their bath early in the morning. Either in the winter season or in the summer season, it doesn't matter. So there is a process of worshiping the river Ganges. And what is that? After you take your bath, you stand up to your waist filled up with water and take little water from the Ganges water, and you offer. "Mother Ganges, I am offering this respect." This is the process. Now, suppose you take a handful of water from the Ganges. What is the loss of Ganges water? And if you offer some handful of water in the Ganges, where is the gain? So this patraṁ puṣpaṁ phalaṁ toyam, a bit of flower, a bit of fruit and a bit of leaf, if you offer to the Supreme, do you mean to say He gains something? Or if you take it out of nature's-you are taking so many things-is He in loss? So He has no gain or loss. It is for your interest. When God accepts, He says, "Yes, I…" Aśnāmi: "I eat."

One Arya-samajist… You see, in the Hindu society since a very long time, especially since the days of India's destruction of the original culture, so many offshoots they have come out under the name of so many isms. So there is one section who are called Arya-samajists. Their business is only to criticize all the scriptures. That is their business. So one of the members of the Arya-samajis, he… They do not favor the temple worship. So he asked me, "Swamiji, do you think God eats?" I said, "Yes." "Then how do you think?" "Because God says, 'I eat.' " Here is, Kṛṣṇa says, aśnāmi. So God says, "I eat." Who are you that He does not eat? I replied him like that. Who are you? You say that God does not eat, but here God says, "I eat." So whom shall I believe, a loafer like you, or Kṛṣṇa? (laughter) I am a third person, and you are also a third person, and Kṛṣṇa is recognized the Supreme Personality of Godhead. Whom shall I believe? I accept that I am the fool number one, but whom shall I accept, you or Kṛṣṇa? You said that… What you are? What is your position? You are an ordinary man. So you say that God does not eat, but God says, "I eat." Why shall I not believe?

So this is the question of faith. This is the question of faith. And without faith, you cannot reach the kingdom of God. Your experimental knowledge, your so-called defective reasons and arguments and philosophy, that will not be applicable in the transcendental field. You have to believe. You are believing in every sphere of your life. When you purchase a ticket for transferring yourself in the aeroplane, if you go on arguing, "Sir, I am purchasing ticket. Whether this aeroplane will reach? Whether it will not, I mean to say, crash on the way?" If you go on arguing, there is no question of, I mean to say, getting on the aeroplane. You have to believe that "Aeroplane will take me to the other side." You are doing that. There is no argument.

So similarly, you have to believe. We must have faith. And we see that many faithful, great ācāryas and devotees of the Lord, they achieved success by this faith. Why shall I not follow them? Therefore the Vedic literature says that you have to follow the footprints of great ācāryas. Ācārya means great devotees who come to teach the people in general about God consciousness or Kṛṣṇa consciousness. He is called ācārya. He behaves in his life how? To think of Kṛṣṇa and he teaches his students about that. He is called ācārya. Acinoti śāstrāṇi.(?) He knows the purport of the scriptures, and he behaves in his life and he teaches his student in that way. He is called ācārya.

So we have to… In the Bhagavad-gītā in the Thirteenth Chapter you have read it that ācāryopāsanam. Ācāryopāsanam. You have to approach an ācārya. That is the way of learning transcendental knowledge in all Vedic scriptures. Tad-vijñānārthaṁ sa gurum evābhigacchet: [MU 1.2.12] "If you want to learn that transcendental science, then you have to approach the bona fide spiritual master." Tad-vijñānārtham. Tat means transcendental; vijñāna means science. If you want to learn. So the Vedic literature teaches us to accept the authorized bona fide spiritual master ācārya. Kṛṣṇa is the head of all ācāryas. He is the principal ācārya. From Kṛṣṇa, Brahmā learned this Vedic literature. From Brahmā, Nārada learned this Vedic literature. From Nārada, Vyāsadeva; from Vyāsadeva, Madhvācārya. From Madhvācārya, so many. In this way the paramparā system, the ācārya system, is coming down. So we have to believe that. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. You have to follow the footprints of ācārya. Not only in the… Everywhere, the footprints of ācāryas are followed. Just like in your country you are following the footprints of Lord Jesus Christ. Yes, that is the way. Or any ācārya. Because the ācārya, they come here to teach us about Kṛṣṇa consciousness, or God consciousness. That is their business. They have no other business. That is bona fide ācārya. If somebody claims that "I am God," then he is fool number one. At once reject him. One who teaches about the message of God, he is ācārya.

So the Vedic literature teaches us that tarko 'pratiṣṭhaḥ: "In the spiritual matter, you cannot argue." Your argument will be failure because you may be very good arguer, but I may come. I can cut all your arguments. And somebody else comes-he cuts all my arguments. It is a question of logic. So there are many logical experts. So by arguments we cannot reach the Supreme Truth. Tarko 'pratiṣṭhaḥ śrutayo vibhinnāḥ. Not by purchasing books from the market and reading it. No. That also will not help you. Tarko 'pratiṣṭhaḥ śrutayo vibhinnāḥ. If you purchase Bhagavad-gītā, you purchase Bible, you purchase Koran, or… So many, there are, literatures. They are also authorized. That's all right. But you cannot learn them by your own study. Tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. One must go and learn it from the spiritual master, exactly you purchase some scientific book, medical science, or engineering and study at home. Oh, you will never be acknowledged as a medical practitioner. You have to admit yourself into the, that disciplic succession, medical college. You have to attend lectures. Then, when you pass degree, then you will be admitted.

So śrutayo vibhinnāḥ, and nāsāv ṛṣir yasya mataṁ na bhinnam. And if you consult different kinds of philosophers, you will be bewildered. Because one philosopher is giving one opinion, another philosopher is… Because nāsāv ṛṣir yasya…: "A philosopher is not philosopher if he does not cut another philosopher." That is going on. Nāsāv ṛṣir yasya mataṁ na bhinnam, dharmasya tattvaṁ nihitaṁ guhāyām: "Therefore the purport of spiritual life is very confidential." How I can learn? Mahājano yena gataḥ sa panthāḥ: [Cc. Madhya 17.186] "Therefore we will accept the footprint of those recognized ācāryas." Ācāryopāsanam.

So Kṛṣṇa is the best and foremost ācārya, and He is accepted as the Supreme Personality of Godhead. In India all schools of, I mean to say, transcendentalists, the impersonalists and the personalists, all of them, they have accepted Kṛṣṇa as the Supreme Personality of Godhead. There is no doubt about it. So here the Lord says Himself that "I eat." So we cannot say that He does not eat. "He does not eat"-in favor of my conclusion, there is no evidence. But here is the evidence, accepted evidence, that God eats. If God eats, then why don't you offer Him to eat? Where is the harm? What is the harm? If your little fruits and flowers offered to God, He accepts it, why don't you offer it? You want to please so many. You flatter so many bosses by supplying good dishes and so many things, and why don't you try to please God? What is the harm? Is there any loss? You are eating every day, and before eating, if you offer to God, what is the harm there? Why people do not take this formula and see the result? If actually God eats from your hand, oh, how much advanced you become in spiritual life you do not know. He accepts your things from your hand. How much fortunate you are.

So here is the… It is clearly said, tad aham aśnāmi. Aśnāmi, the Sanskrit word, means "I eat. I eat." Why? Bhakty-upahṛtam: "He has brought with devotional love." So you try to love God. You become a lover of God and offer Him whatever you eat, whatever you do. Then see the result, how peaceful you become and how the world becomes peaceful. Simply by theoretical resolution you can make peace in the world? Now resolve, "We shall not fight." Oh, next moment you are fighting. UNESCO resolution is going on for the last twenty years, and where is the peace? That is not the way of peace. Here is the peace. Try to establish your lost relationship with Kṛṣṇa, or God. Then there will be peace. Now, Kṛṣṇa says in the next verse,

yat karoṣi yad aśnāsi

yaj juhoṣi dadāsi yat

yat tapasyasi kaunteya

tat kuruṣva mad-arpaṇam

[Bg. 9.27]

Now, every human being, he has got a philanthropic view. Now, the other day I met one gentleman. So I did not know that he is not a family man because in India we are supposed to accept anyone, any gentleman, as family man. So he said, "Yes, I am not family man." Then what he is doing? He is earning nicely, but he is helping one orphanage. That's nice. He said that "I have got many sons in this orphanage." That is very good. So this natural inclination for loving an orphanage is there, is there. So this give and take, this inclination, is there in the human being.

So the Lord says that yat karoṣi… And we have to work. It is not that without working, we can have our body and soul maintained. This is not possible. This material world, we have to work. Everyone is working. Yat karoṣi yad aśnāsi. And we have to eat also. That is a fact. And yaj juhoṣi. And for our salvation or advancement we do something, religious rituals or attending church and temple or mosque. Something there is in human society. And dadāsi yat, and charity. Everyone is more or less charitably disposed, and he makes some charities according to his capacity. Dadāsi yat yat tapasyasi. And everyone accepts some penance, voluntary penance in his life. Yat tapasyasi kaunteya tat kuruṣva mad-arpaṇam. Now, Lord Kṛṣṇa says, "All these activities-your work, your charity, your eating, your penance, and your rituals-everything should be done for me." That's all. That is Kṛṣṇa consciousness. Everything should be done for…

If you want to work, well, work day and night, but you work for Kṛṣṇa. That is Kṛṣṇa consciousness. If you don't work, if you are simply eating, if your father has got money and you are eating, oh, eat for Kṛṣṇa. What is that? You offer the same to Kṛṣṇa and eat palatable dishes. Kṛṣṇa will not take away your dishes. Simply offer it. Yad aśnāsi [Bg. 9.27]. Yaj juhoṣi. Oh, you are trying to elevate yourself to higher standard of life? Just try to go back to Kṛṣṇa, God, Godhead, and try for that. Accept all kinds of austerities and penances. Yaj juhoṣi dadāsi yat. You are making some charity? All right. Make charity for Kṛṣṇa. "Well, Kṛṣṇa is God, and He is very rich. Why shall I make charity to Kṛṣṇa?" No. Kṛṣṇa says, dadāsi: "Give Me that charity. Give Me that charity." Kṛṣṇa is not poor, but you are very proud that you try to make charity with Kṛṣṇa's property.

I am thinking… I come here for a short duration of life. Say, I am born a hundred years before or fifty years before, and I live here for fifty years and then go away, but I claim, "This is my property." Wherefrom your property comes? Before your birth the property was there, and after your death the property will remain there for thousand and millions of years. Wherefrom you claim your property? You have no property. You are simply an outcomer, a guest. So you should accept that this is Kṛṣṇa's property; this is God's property. You are falsely claiming that it is your property. It is not your property. So when Kṛṣṇa asks you that "Give Me in charity," so that-you are foolishly thinking that it is your money-Kṛṣṇa is just trying to take your money so that your false consciousness may be dispelled. Therefore He is.

Just like there is a nice story, Bali Mahārāja. Bali Mahārāja, he became a very strong king, and he… Nowadays, as in the modern age, we find a strong government or a strong king, he simply tries to conquer other countries. Formerly they were able to conquer other planets also. They were so powerful. So this Bali Mahārāja became so powerful that he conquered many of the higher planets of the demigods, so he became a disturbing element. So God, as incarnation of Vāmanadeva, He… Bali Mahārāja was also a grandson of a great devotee, Prahlāda Mahārāja. He had that blood of devotional blood. He had some devotion to Lord Kṛṣṇa also. But at the same time he was king. He was conquering life. He was making disturbance like that. So all the demigods prayed to Kṛṣṇa to settle up this thing. So Kṛṣṇa as Vāmanāvatāra, incarnation of Vāmana… Dwarf. Vāmana means dwarf. He went to Bali Mahārāja, and He was brāhmaṇa. So as a brāhmaṇa boy, so He asked some charity because the kṣatriyas, the kings, are meant for give in charity. So he was very much pleased to see that beautiful dwarf boy: "Yes, what do You want? I will give You charity." But his spiritual master, so-called spiritual master, he could understand that "This boy is Viṣṇu, God Himself. He has come to cheat this Bali." So he asked his disciple, "Don't promise any charity to Him. Because He is God, He will take your everything. Once you agree to offer something, then He will take yourself also." God is very intelligent. Once you engage yourself in Kṛṣṇa consciousness, there is no way out. You cannot go out. You cannot go out. He is so kind. As once you become sincerely a surrendered soul to Kṛṣṇa, then there is no way out. You have to be Kṛṣṇa conscious. You have to continue to be Kṛṣṇa conscious. You cannot do otherwise. So this guru, the so-called guru, he thought, "Oh, if Kṛṣṇa, the vāmana God, if He takes away everything from my disciple, then how I shall live? I am living at his cost, and if he becomes a beggar, then I also become beggar." So he was very cautious. He said, "Don't promise. Don't promise." "Why? He is a little boy. Let me give Him something." "No, no, He is not little boy. He is God." "Oh! He is God! Oh, then you ask me not to give Him? And you formerly taught me that everything should be given to God. Now God is at my door, and you ask me not to give? Oh, I reject you. I don't want you, a spiritual master like you." So any so-called spiritual master who is against God, he should be at once rejected just like Bali Mahārāja.

So Bali Mahārāja is one of the mahājanas whose footprints we have to follow. He has given tacit example. Anyone who is against God, he should be at once rejected. Never mind what he is. Yes. Never mind what he is. He should at once be rejected. This is the example of Bali Mahārāja. So Kṛṣṇa also approached him as a beggar. So here is also… He is… "All right. You are very powerful king. You have got much wealth. You think that yourself, that you are very much charitably disposed. All right, give Me something." So Kṛṣṇa is so kind. Dadāsi yat. If you are in cha…, give for…, charity, charity for Kṛṣṇa. Eating for Kṛṣṇa. Working for Kṛṣṇa. Sacrificing for Kṛṣṇa. Everything for Kṛṣṇa. Then you become perfect. Yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat, yat tapasyasi kaunteya [Bg. 9.27].

Tapasya. Tapasya means penance. Now people are… There are great scientists, great philosophers, great thinkers. They are engaged in great penances. They are taking very severe type of pains for discovering something. We have got that tendency. Just like we have discovered this atomic bomb. That required some penance or austerity. But Kṛṣṇa says that "Don't discover atom bomb, but discover Me. If you are so painstaking, if you are so great scientist, discover Me." "Oh, that is not possible. We can kill. That is possible." So this is going on. That tapasyasi, kuruṣva mad-arpaṇam. Everything should be done for Kṛṣṇa. That is the greatest civilization. That is the perfection of civilization. That is peaceful civilization, everything for God. Thank you very much. Any question? (end)

661219BG.NY

Bhagavad-gītā 9.27-29

New York, December 19, 1966

Prabhupāda:

yat karoṣi yad aśnāsi

yaj juhoṣi dadāsi yat

yat tapasyasi kaunteya

tat kuruṣva mad-arpaṇam

[Bg. 9.27]

Now, here is a general prescription for all people for transcendental realization of Kṛṣṇa consciousness. Yat karoṣi, whatever you do, it doesn't matter. So you do it for Kṛṣṇa. And how to do it we discussed in the last meeting, that you are doing something; simply change the consciousness that you're doing for Kṛṣṇa. Nobody is inactive. It is not possible. You cannot be inactive even for a second. Because as living entities, our position is that we shall be always active. Don't you see? As soon as I am out of this body, the body has no more activities. All activities stopped. Again, when I enter another body, my activities from the womb of my mother begins. At the age of seven months only, the child becomes active. So spirit soul is always active. So all these activities should be dovetailed in Kṛṣṇa consciousness, yat karoṣi, whatever you do.

śubhāśubha-phalair evaṁ

mokṣyase karma-bandhanaiḥ

sannyāsa-yoga-yuktātmā

vimukto mām upaiṣyasi

Now, here is a neutralization formula. Whatever we are doing, it has got some reaction. If we do pious acts, there is good reaction. If we do impious action, there is reaction also. So every action has got its reaction. That we can experience in this material world, that if we eat more, the reaction will be that for two days there will be indigestion. Similarly, this material world is so situated that every action has got its reaction. But Kṛṣṇa says that if you act in Kṛṣṇa consciousness for Kṛṣṇa, then there will be no reaction. Śubhāśubha-phalair evaṁ mokṣyase karma-bandhanaiḥ.

In the Fourth Chapter we have discussed that what sort of work we shall do? That is prescribed. Yajñārthe karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]. Karma-bandhanaḥ means you become bound up by the resultant reaction. But if you act for yajñārthe-yajñārthe means for Viṣṇu or Kṛṣṇa-then there will be no reaction, śubhāśubha. Śubha means good, and aśubha means bad. So reaction, either good reaction or bad reaction, you have to take this body. Suppose your… As a result of your good action, you are going to take your birth in the Rockefeller family of America. That's all right. But so far your body is concerned, the body itself is miserable. Don't think that because you are getting your body in some rich family, or in other higher planets, in the demigods planet where you can have a long duration of life… But still, you have got the material body. And as soon as you get this material body, the reaction of the material body-threefold miseries and the miseries of birth, the miseries of death, the miseries of old age, and the miseries of disease-will continue. Because you are rich man, so you are not immune from the material miseries. That will affect. Therefore all these material affection will continue either you do good work, either you do bad work.

So here it is said, Lord Kṛṣṇa says, śubhāśubha-phalair evaṁ mokṣyase: "If you dovetail your activities in Kṛṣṇa consciousness, then you become liberated from all reactions, either good or bad." Transcendental. Because in Kṛṣṇa consciousness you are not achieving any future reactionary resultant… Your place will be transcendental. You will be transferred to the spiritual world. Therefore you are free from all reactions. Just this Bhagavad-gītā, beginning, Arjuna was thinking of so many reactions for his fighting, but when he understood that "If I fight for Kṛṣṇa, there is no reaction," then he fought. So here it is also clearly stated that if you act for Kṛṣṇa.

Suppose… Now, ordinarily… Now, dadāsi yat. Dadāsi yat means charity. Charity according to karma-kāṇḍīya-vicāra, fruitive activities. Suppose if I give you some charity, say, hundred dollars I give you in charity, the reaction will be that I will have to realize four hundred dollars from you. That is the law of nature. Besides that, if my money is accumulated in some impious activities and if you take my money, you will have to suffer. You have to share my reaction. These are the laws of karma, very subtle laws of karma. So, now, if you give charity for Kṛṣṇa activities, then there is no reaction. The… Of course, there is reaction. That is called transcendental reaction, that you will gradually become elevated into Kṛṣṇa consciousness. So dadāsi yat. Therefore everything should be done for Kṛṣṇa. And if you do like that, then you will neutralize the actions and reactions. Śubhāśubha-phalair evaṁ mokṣyase. You become liberated. Sannyāsa-yoga-yuktātmā vimukto mām upaiṣyasi. And this sannyāsa, renunciation, means to become free from the actions and reactions. That is called sannyāsa.

Sannyāsa does not mean that simply taking this orange colored cloth. Sannyāsa means to become free from the actions and reactions. Because in the material activities we are always creating actions and reactions, so at a certain stage of your life it is recommended, according to the Vedic standard of, I mean to say, order of society, one has to accept the sannyāsa order so that he may be free from the actions and reactions. And how one can become free from reactions and reactions? Simply by acting for Kṛṣṇa. Even externally it appears that you are doing some bad work, still, it will have no reaction. It does not mean that we shall entail our activities with some impious motive. No. Of course, a devotee cannot do that. But even supposing that you have done something which is impious, which you ought not to have done, still, it will have no reaction, because the assurance is there: ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ [Bg. 18.66]. The Lord will save you from the reactionary result of even impious activities. Sarva-pāpebhyaḥ. Pāpa means sinful activities. So a devotee never acts sinful, but supposing that he sometimes consciously or unconsciously does something, there will be no reaction. That is the formula. Sannyāsa-yoga-yuktātmā vimukto mām upaiṣyasi. And so long you are not liberated from the actions and reactions, you cannot be liberated. You cannot be liberated.

Now, pious activities… Suppose in my whole life I have never done anything impious thing; I have done simply pious activities. So the result of pious activities is janmaiśvarya-śruta-śrībhiḥ [SB 1.8.26]. By pious activities, in your next life you can get your birth in a very highly respectable, aristocratic family. Janmaiśvarya. You can get a great amount of wealth. And janmaiśvarya-śruta. You can become a highly educated scholar, or you can become a very beautiful. You have a very beautiful body. These things are the result of good activities, result. Now, suppose I get all these things. That is not my liberation. But we are for liberation. We want to get out of this material contamination. So good work or bad work, that will not lead me to liberation. The bondage is there. But if you act for Kṛṣṇa or you act in Kṛṣṇa consciousness, then you are liberated. And liberated means you are at once transferred to the spiritual world. Mām upaiṣyasi. Mām means "You can get Me. You can get Me."

samo 'haṁ sarva-bhūteṣu

na me dveṣyo 'sti na priyaḥ

ye bhajanti tu māṁ bhaktyā

mayi te teṣu cāpy aham

[Bg. 9.29]

The Lord says that "I am neutral." God is neutral. Samo 'haṁ sarva-bhūteṣu. Samatā means… This point we have discussed, sama, how God is neutral, sama. If He is sama-sama means neutral-then how we find different grades of people or different grades of species of life? That is samatā. Now, I will give you a crude example. Suppose I am a shopkeeper. I have got different varieties of goods. Now, if you pay me less, then I can supply you inferior quality of goods. Another customer is paying me a good amount; then I will supply you superior quality of goods. Now, I supply to some customer inferior quality of goods; to another customer I supply superior quality of goods. Is there any partiality? No. That is not partiality. So God gives you result of your actions. Samo 'ham. He is impartial. If you do good acts, then you get good result. If you do bad acts, then you get bad result. That is samo 'haṁ sarva… This is the common, common formula. The Lord says, samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ. It is not that somebody is suffering because God is envious upon him. No, God is not envious. He is suffering his own activities.

Same example we can give: Just like a person is ordered by the high-court to be condemned to death. He will be punished, death punishment. Does it mean that the high-court justice is enemy of that particular person? No. He is not enemy. He has created such situation that he is condemned to death. The high-court judge is not responsible for that. He simply administers the, I mean to say, intricacies of law, of the state. Similarly, there are agents of Lord in the material nature and so many, there are agents we do not know. But there, in the śāstras, we have the Yamarāja, or there is justice department. Everything is there. So he is neutral. It is not that God is kind to somebody and unkind to some other, no. His position is always neutral.

Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti. Dveṣya means anyone whom I, upon whom I am envious. Of course, our nature is to become envious, even to enemy or friend. Even a friend, I mean to say, develops his material condition, economic development, then we become envious. That is one of the nature of the conditioned souls. Even my son becomes something greater than me, I become envious. So this is nature. So, but God has no such, I mean to say, crude qualities. He is not envious of anyone. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ [Bg. 9.29]. Nobody is very dear to Him, and nobody is an enemy. "But," He says especially, ye bhajanti tu māṁ bhaktyā, "anyone who is engaged in devotional service and Kṛṣṇa consciousness," mayi te, "he always remains with Me," mayi te teṣu ca api aham, "and I am also with him." Just see. Just a devotee cannot be separated. An unalloyed devotee, he cannot be separated from God.

Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. Premāñjana. When you have got your developed love of God… This is quite natural. Just like you somebody, loves somebody. You love some person or… You always think of him. That is quite natural. Anyone. That is the objective of love. But because we are…, our love in this material world is a perverted reflection of the love of God, love can be applied only to God. In this material world there is no love. It is all lust. There cannot be any love. The word love can be applied only to God. So these are only perverted reflection, what is going on in the name of love. There is no love. So the nature of love is this, that the lover wants every moment to see without any remuneration, without any return. That is real love.

Real love is described by Lord Caitanya. His love of God is being expressed in one verse, that āśliṣya vā pāda-ratāṁ pinaṣṭu māṁ marma-hatāṁ karotu vā adarśanāt: [Cc. Antya 20.47] "My Lord Kṛṣṇa, You embrace Me or trample Me down at Your feet. Whatever You like, You can do. And You make me brokenhearted by not being present before Me." Because lover wants to see his lovable object. But if the lovable object does not come he becomes brokenhearted. So Lord Caitanya says, "I am trying to see You, but You do not come. That's all right. I am brokenhearted, but still, I shall continue to love You. I cannot detract Myself from this love." This is pure love. This is pure love. So Kṛṣṇa says, ye tu bhajanti māṁ bhaktyā. One who is, I mean to say, entrapped in such love affairs with God, don't think that God is forgotten. God is also thinking in that way. Although you do not see, but you see. Those who are advanced in spiritual consciousness, Kṛṣṇa consciousness, they always see Kṛṣṇa, always see Kṛṣṇa. Similarly, as the devotee sees always Kṛṣṇa, similarly Kṛṣṇa also always sees that devotee. This is reciprocation. Although He is neutral… He says, "I am neutral, but still, I cannot deviate Myself from My devotee. Who is always thinking of Me." This is His admission.

There is another admission by Kṛṣṇa about the gopīs. The gopīs loved Him so extensively that Kṛṣṇa admitted that "I cannot return your loving dealings. I am unable. So please be satisfied with your activities. I cannot return." Now, just see. God, who is so powerful, He fails to return the loving objective of the devotee. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ, ye tu bhajanti māṁ prītyā. Prītyā means "with love." We should worship… The word worship is not applicable to the Supreme Personality of Godhead. The exact word is sevā, bhajanti. Here it is bhajanti. Whenever you'll find the dealings between the Supreme Lord and the devotee, the word is used, bhajanti. The bhajanti word cannot be translated into worship. Worship means pūjā. Pūjā. Just like a worthy gentleman comes; I give him all reception. This is called pūjā. There may not be love. That is only etiquette. But love is different thing.

So here it is said, ye bhajanti tu. Bhajanti means render service in love. When there is question of love, there is service. Without service… We have got practical experience. Suppose if I love somebody and if I don't give him something, don't eat something or give him something eatable, then what kind of love it is? That is not love. Love means bhajanti, render service. That is love. That is the beginning of love. So even there is no love, if you, under the prescribed rules and regulation if you simply render service, then you will develop love.

This śravaṇaṁ kīrtanam [SB 7.5.23], the class which we are holding, that you are hearing and I am speaking, this is the beginning of love of God. Unless we hear of God, ādau śraddhā. You gentlemen, ladies, you come here with some faith. So this faith is the basis of developing love. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt [Cc. Madhya 23.14-15]. So we have forgotten our relationship with Kṛṣṇa. Therefore there is no question of love at the present moment. But we can develop this love by this process, śravaṇaṁ kīrtanam. Bhajanti. Bhajanti means bhakti. Bhakti. The beginning of bhakti, or devotional service, is to hear, is to chant and hear. Unless there is chanting, there is no question of hearing. Hear means somebody must be chanting. Either we chant with musical sound or we chant by lectures of Bhagavad-gītā, this is all chanting. And the others, they are hearing. So this hearing and chanting is the beginning of bhakti, or devotional service. Here it is recommended, ye tu bhajanti māṁ bhaktyā. Anyone who with devotional love begins this service of hearing and chanting… Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam. Smaraṇam. Smaraṇam means remembering, smaraṇam.

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

So these are the nine processes of bhakti: hearing, chanting, remembering, offering foodstuff, and cleansing the temple, and offering your earning… Yaj juhoṣi yaj juhoṣi. Everything, reciprocated dealings. They are not inactivity. This is the bhakti. So anyone who engages his service, his prāṇair arthair dhiyā vācā, service to be rendered with life, with wealth, with words, and with intelligence… Intelligence. No unintelligent man can serve the Supreme Lord. Kṛṣṇe yei bhaje sei baḍa catura. Only the intelligent class of men, they can serve Kṛṣṇa, not the unintelligent class. So everything should be done with intelligence, buddhi. Prāṇair arthair dhiyā. Dhiyā means by intelligence. And vācā, by words. By your money, by your life.

So this is the reciprocation of dealings of devotional service with Lord. And if there is any devotee who is constantly engaged in such reciprocation of devotional service, God will never forget him. Teṣu te mayi: "As he is always unto Me, similarly I am also unto him." So there is no question of disappointment. Svalpam apy asya dharmasya trāyate mahato bhayāt. If you do little thing for the service of the Lord, it is noted in the notebook of Kṛṣṇa. Don't think that your labor is going in vain. Everything, whatever you do sincerely, that is noted. It is clearly stated here, teṣu te mayi: "As they are always, constantly thinking of Me, similarly, I am also constantly thinking of Me (them), how he can make further development, how he can come to Me very quickly, how he can be free from all contamination of the…" He will give you intelligence. That is stated in another place. You will find in the Tenth Chapter. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam: [Bg. 10.10] "Those persons who are always engaged in love and devotion in My service," buddhi-yogaṁ dadāmi tam, "I give them intelligence." Because intelligence required. A fool cannot make progress in Kṛṣṇa consciousness, only the intelligent person. And that intelligence is supplied by God. He supplies. Dadāmi buddhi-yogaṁ tam: "I give him such intelligence." What kind of intelligence? Yena mām upayānti te: "By which he can quickly come to Me."

So therefore our duty is to engage ourself in Kṛṣṇa consciousness. There are, at the preliminary, rules and regulation. And if we follow, if you follow those principles, it is not very difficult thing to see God or to become acquainted with God intimately. God is very cheap if we adopt the means. Vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33]. Adurlabha. Adurlabha, very cheap. To whom? To the pure devotee. But to others, those who are, I mean to say, mongering in philosophical speculation and manufacturing something, some hallucination, it is not possible to have a relationship with God. But adurlabham ātma-bhaktau: He is very cheap to the pure devotee. So our duty is to become pure devotee by practice of this Kṛṣṇa consciousness, and this is not at all difficult. This chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare, if you chant, you will realize how you are making progress, and gradually… Kṛṣṇa is within you; God is within you. He will give you intelligence that "You do this way. You do that way." Everything will be clear, and the result will be tyaktvā dehaṁ punar janma naiti mām eti kaunteya: [Bg. 4.9] "After leaving this body you will come to Me." Then your human life is perfected. Follow this Kṛṣṇa consciousness. Thank you very much. (end)

661220BG.NY

Bhagavad-gītā 9.29-32

New York, December 20, 1966

Prabhupāda:

samo 'haṁ sarva-bhūteṣu

na me dveṣyo 'sti na priyaḥ

ye bhajanti tu māṁ bhaktyā

mayi te teṣu cāpy aham

[Bg. 9.29]

The Lord says that "I am… Although I am equal to everyone…" God is nobody's enemy and nobody's special friend, just like the king, the government, nobody's enemy, nobody's friend. As you act, so you get result. Similarly, for common man, there is no special favor from God. Ye tu bhajanti māṁ bhaktyā. Ye tu. This tu means "but." Here is a word, but. But means just like we sometimes say that "I am such and such, but…" "But" means there is something special. So this word is used here, tu. Tu means "but." What is that "but?" Ye tu bhajanti māṁ prītyā: "Anyone who is engaged in devotional service of Me, so for him I have got special attention." Ye tu mām…, ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham: "As he is always, constantly engaged in My service, similarly, I am also engaged always in his service," the Lord says.

Here one passage is quoted by a great commentator, Baladeva Vidyābhūṣaṇa, that bhagavān bhakta-bhaktimān. Just like we become devoted, similarly, God also becomes devoted to us. You don't think that one-sided devotion. No. Just like love is never one-sided. Love is reciprocation, reciprocation. Similarly, although God is great, He becomes a devotee of the devotee. He takes pleasure in that way. It is clearly stated that "I also try to devote Myself for his service." As we take pleasure in serving God, similarly, God also takes pleasure by serving the devotee. That is reciprocation. Now, this śloka we have already discussed last day. Next śloka is

api cet su-durācāro

bhajate mām ananya-bhāk

sādhur eva sa mantavyaḥ

samyag vyavasito hi saḥ

[Bg. 9.30]

So now, somebody may say that "If a devotee is engaged in the service of the Lord, that's all right, but if his behavior is not up to the standard, then what happens to him?" Of course, a devotee is naturally developed, developing the twenty-six good qualities, but even if he does not develop those qualities… Of course, that very quality, that he is a devotee of Kṛṣṇa, that is sufficient. But still, if somebody is not up to the point, but he is unflinching, not moving, he is perfect devotee of Kṛṣṇa, then Lord Kṛṣṇa says, api cet su-durācāraḥ. Api cet su-durācāraḥ. Durācāraḥ means his conduct is not good, and su-durācāraḥ means still further. So api cet su-durācāro bhajate mām ananya-bhāk. Ananya-bhāk means "Without deviating his attention to any other demigod or any other business, if one is simply cent percent engaged in My service, but his character is, general activities are not so to the point, still," the Lord says, sādhur eva sa mantavyaḥ [Bg. 9.30]. Sādhu means a pious man or a religious man. Sādhu means the honest man and all good qualities. Still, although he is found that he is not to the standard, but his only qualification is that he is acting in Kṛṣṇa consciousness sincerely… It may be…

Suppose I have got some bad character from the beginning of my life, but I have understood that "Kṛṣṇa consciousness is very nice. I shall take to it." So I am trying, trying my best. But at the same time, because I am habituated to something, I cannot give it up. Although I know that this, my habit, is not good, but still, habit is the second nature. I cannot give it up. So Lord Kṛṣṇa recommends that "Still, he is good. There is no question that he is not a sādhu or he is not an honest, he is not religious man. That simple one qualification, that he is Kṛṣṇa conscious, and he is acting sincerely, but failing sometime, but still, he is to be taken as sādhu." Sādhu means honest, religious, pious. Sādhur eva sa mantavyaḥ [Bg. 9.30]. And one may say that "Yes, because he is devotee of God, devotee of Kṛṣṇa, we may call him sādhu, but not cent percent." But Kṛṣṇa says, "No, cent percent sādhu. In spite of his bad character, he is cent percent sādhu."

So this is the recommendation. Why? Why is Kṛṣṇa stressing on this point, that "whatever he may be, still he is honest, he is sādhu, he is religious, he is pious"? Why? That is to be understood in the next… So this su-durācāraḥ… Su-durācāraḥ means that according to time, according to circumstances, according to so many… There are influences. Just like I have come to your country. So so far rigid regulation and rules are concerned, in the beginning, of course, we do not find such opportunities to strictly follow. But still, we should not give so much attention for the regulation or strict rules and regulation. But we must see how much a person is advanced in Kṛṣṇa consciousness. That we have to see. And if we go on criticizing everyone, "Oh, you are not doing this. You are not doing this," so many things according to Vedic culture… There may be so many things, but we are not concerned. As far as possible, people should be given chance to develop Kṛṣṇa consciousness. Rūpa Gosvāmī, one of the big ācāryas, he says, yena tena prakāreṇa manaḥ kṛṣṇe niveśayet: "The first business is somehow or other people should be Kṛṣṇa conscious." So far rules and regulations are concerned…

yena tena prakāreṇa

manaḥ kṛṣṇe niveśayet

sarve vidhi-niṣedhā syur

etayor eva kiṅkarāḥ

If one takes to that line of activities, Kṛṣṇa consciousness, then all things, all regulation, will follow just like a servant follows a master. If the master starts, the servant follows. Similarly, these things, rules and regulation, that will follow automatically. In the next śloka the Lord says, kṣipraṁ dharma: "Because he has taken to that Kṛṣṇa consciousness, very soon he will be perfect pious man." This process will help him. Don't be too much anxious, "Oh, I am not in such a way. I am not in such way." Whatever way you may be, you just take to this Kṛṣṇa consciousness, very easy thing. If you take this Kṛṣṇa consciousness, chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare very sincerely and regularly as far as possible by following the rules and regulation, this Kṛṣṇa consciousness will help you to become a perfect and pious man very soon. Kṣipram. Kṣipram means very soon.

Just like in the material world, suppose if you want to sit on the bench of a high-court judge, you will have to acquire so many qualifications. You have to be a very big lawyer, and government must recognize that you are good lawyer. Then there will be so many recommendation by the Bar Association, by the lawyers. Then you can be recommended. But here the process is just that any way you sit down on the high-court judge, then all education will come to you. Don't you see how nice it is? Any way, if somebody takes to Kṛṣṇa consciousness, naturally and generally it will be found that he is becoming gradually a perfect pious man, perfect honest man. That is the thing. Kṣipraṁ bhavati dharmātmā śaśvac-chāntiṁ nigacchati.

Śaśvac-chānti. Because he will relish. He will relish this Kṛṣṇa consciousness so nicely that he will give up all nonsense automatically: "I don't like it, don't like it." This is the process. He will give up automatically. Paraṁ dṛṣṭvā nivartate [Bg. 9.59]. Paraṁ dṛṣṭvā nivartate. The whole world is after sense gratification, but a Kṛṣṇa conscious person, just very soon he will find that "All these nonsense, oh, there is no happiness." He will give it up. He will give it up. It is so nice thing. Some way or other, if you take to Kṛṣṇa consciousness, your reluctance for sense gratification will automatically come, automatic… You haven't got to train yourself that "How to stop my sense gratification?" If you simply go on chanting Hare Kṛṣṇa sincerely. And what is that process? Chanting and hearing. When you chant, you hear, and you will enjoy. And you will enjoy so nicely that you will give up all that is not wanted in the advancement of his spiritual life. Kṣipram. This is recommendation by Kṛṣṇa Himself, not that I am advertising. Because I am preaching here Kṛṣṇa consciousness, therefore I am advertising, "The candidate may take it." But Kṛṣṇa Himself says. Kṣipraṁ bhavati dharmātmā śaśvac-chāntiṁ nigacchati. Śānti means very soon he attains that perfect eternal happiness. Perfect peaceful life, eternal life, blissful life, he very soon attains.

And why? Kaunteya pratijānīhi. Pratijānīhi: "My dear Arjuna, you can declare this to the world. You declare." Why Kṛṣṇa is not declaring? Kṛṣṇa is declaring through His devotee because Kṛṣṇa has a promise that "I shall protect My devotee." If a promise is there by the devotee, that cannot be violated. Kṛṣṇa can… Because He is God, He can violate His own promise because He is supreme. But He wants to protect His devotee; therefore He is trying to give the declaration through His devotee that "It will be protected."

I will give you one example how Kṛṣṇa sometimes breaks His promise. It is very nice story. Kṛṣṇa, when He joined Arjuna, He promised from His own side that "Because the fight is between your brothers, so it is not My duty… Because both of you are My relatives, so it is not My duty to join one party and not to join another. But because I have divided Myself-Myself, one side, and other side, My soldiers-but Duryodhana has decided to take My soldiers, not Me, so I shall join you. But I shall not fight. I shall not fight. I may take some work which may assist you." So Arjuna offered, "Whatever work You like, You can take." So He said, "All right. I shall drive your chariot." So Kṛṣṇa's promise was that He will not fight. But at a time when Arjuna was perplexed by fighting with Bhīṣma… Bhīṣma was the greatest fighter, although he was very old man. Duryodhana incited him that "Because the other side are your very pet grandsons, you are not fighting fully." That was the complaint of Duryodhana. So in order to encourage him, Bhīṣma said to Duryodhana, "All right, tomorrow I shall finish all these five brothers. Tomorrow I shall finish. And I have got now special arrows for killing these five chivalrous brothers."

So Duryodhana was very intelligent. He told, "All right, please keep these five arrows with me for the night. I shall deliver you tomorrow in the morning." "All right, you take it." And Kṛṣṇa understood. Kṛṣṇa is, everything knows, past, present and future. Kṛṣṇa knew it that "Bhīṣma has now promised. He will kill." So He asked Arjuna-this is also politics-that "You go to Duryodhana. Do you remember that Duryodhana"-Duryodhana is elderly than Arjuna-"that he would keep some promise which was offered to you?" Duryodhana told him, "Arjuna, whenever you want something, I shall give you." "Now this is the time. You can go." "And what is that?" "Now, he has got five arrows for killing you. You should take and come to Me." So after fight, they were friends. So Arjuna went to the camp of Duryodhana, and he was well received. "Well Arjuna, come on. What do you want? Come on. Sit down. Do you want anything from me? If you want, I can stop this fight. I can return you this…" Arjuna said, "No. I have not come to you for begging my kingdom. Fighting will go on. But I want… You promised something." "Yes. I know. I offer you. What do you want?" "Now, I want those five arrows." At once he delivered.

And this information was carried to, I mean to say, Bhīṣma. Bhīṣma knew that "Kṛṣṇa is very cunning also. He will save His devotee. So He has done this. All right, in spite of Kṛṣṇa… He has broken my promise, and tomorrow I shall see. If Kṛṣṇa does not break His promise, then His friend will be killed. I will fight in such a way." So he was fighting in such a way that Arjuna became almost dead. Then at that time, Kṛṣṇa… The chariot was torn into pieces, and Arjuna fell down. And then Kṛṣṇa took up one of the wheel of the chariot and came before: "Now, Bhīṣma, you stop this fighting; otherwise I will kill you." Bhīṣma at once gave up his arrow, and he offered, "All right. Kill me." So thing is that because Bhīṣma promised that "I shall kill Arjuna tomorrow," and Kṛṣṇa also promised not to fight, just to save these two devotees, Arjuna and Bhīṣma-Bhīṣma also was a great devotee-just to show him that "I am breaking My promise. Please stop…" He wanted that "Either I shall break My promise or you shall kill Arjuna. So better see that I have broken My promise." So in this way, sometimes, for devotee, He sometimes breaks His own promise.

So here Kṛṣṇa says, kaunteya pratijānīhi. "You promise so I shall protect your promise." And what is that? Na me bhaktaḥ praṇaśyati: "Anyone who has taken to Kṛṣṇa consciousness, he will be never destroyed. He will never be destroyed." Na me bhaktaḥ praṇaśyati. What is that destruction? The destruction is… Of course, a living entity is never destroyed so far his constitution is concerned. Na hanyate hanyamāne [Bg. 2.20]. The destruction of this body is not his destruction. The real destruction is that when we lose our spiritual consciousness, we lose our identity, that is destruction. That is destruction, that now, in our material conception of life, we are practically destroyed because, destroyed in this way, because as spiritual being, I have got my eternal life, I have got my blissful life, I have got my knowledge, full knowledge, but here I am living in a wretched condition that my life is not eternal, I am not blissful, and I am not in full knowledge. So don't you think that we are already destroyed? We are thinking that "I am very much advancing in civilization," but unless you revive your original life of eternity and full knowledge and bliss, you should know that you are not advancing; you are being defeated by the illusory energy. This is destruction. Destruction of my real life is materialism.

So here Kṛṣṇa says, kaunteya pratijānīhi: "Please declare in the world that anyone who has taken to this Kṛṣṇa consciousness will never be destroyed. He will never go back again to that material life of sense gratification and pull on this material existence full of miseries. He will be taken out. He will be taken out sooner or later. As he has taken to this Kṛṣṇa consciousness, he will be never destroyed." Our destruction is… You always remember: our destruction means material existence is the destruction of our spiritual existence. Because destroyed does not mean that as spiritual being, I will be nowhere, no. This is my position, nowhere. I do not know. Just like I am being kicked like a football. I have no place. You have seen football playing. The football has no place. As soon as comes, somebody's feet, he kicks. He goes to another body. He kicks. He's another body-kicking. His only situation is being kicked, football. So we are just like football. We are being kicked up. Now I am American. Next time I shall be kicked up to China. Maybe. And from China, I will be kicked up to India. And from India, I shall be kicked up to Burma or kicked up to another place. This is going on. We do not know how we are being kicked up like a football from one place to another, one place to another. This is all false notion. How long I shall remain here?

Therefore this is the only way, Kṛṣṇa consciousness, to become perfect. Perfection means to attain spiritual life, eternity, blissful, and full of knowledge. That is waiting us. That is waiting us. Why should we refuse it? It is not a theory. Don't think that Bhagavad-gītā is something, imaginary thing. No. People have taken to it. They have practiced. They have attained success. It is coming on since a very, very long time. It was first advised to the sun-god. Then, after many, many millions of years, again, five thousand years before, it was advised to Arjuna. So it is coming down. It is accepted by all great ācāryas of India, and it is being followed, still being followed. So take it. Don't be destroyed. Take to Kṛṣṇa consciousness, and you will be saved. You will be saved from this destruction in the material…

Suppose if I am thrown into the ocean, that is practically my destruction. I may be very good swimmer, but that is no hope. That is no hope of my life. Any moment, I can go down into the depth of the ocean. Similarly, we are struggling very hard in this material ocean of existence, simply struggling. Just like a man is trying to save himself in the Atlantic Ocean, similarly, we are also trying here. This is not the process of getting yourself from the struggle-for-existence ocean. The thing is one must get you out from the ocean. Teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt [Bg. 12.7]. So Kṛṣṇa promises-you will find in the later, tenth, chapter, that "Those who are in Kṛṣṇa consciousness, I promise I shall take him from this ocean of birth and death."

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

[Bg. 9.32]

Now, somebody may inquire, "Now, to become a Kṛṣṇa conscious person, is there any qualification required? Bhagavad-gītā was spoken by Lord Kṛṣṇa. He appeared to be a Hindu, and it was spoken in India, and all the ācāryas, they are very learned men. They have adopted. But how we can take to this Kṛṣṇa consciousness? I am not… I do not belong to such particular creed or, say, particular country." Now Kṛṣṇa says, "No, that is not disqualification." Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ. Pāpa-yonayaḥ… Of course, according to Vedic literature, there are mentions of pāpa-yoni. Yoni means species. Pāpa-yoni. Just like it is mentioned here, striyaḥ śūdrāḥ, striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim. Even the striyaḥ, even women, they are also classified amongst the pāpa-yoni. Pāpa-yoni means those who have got little facility for advancing themselves in spiritual life. So it is particularly mentioned here, striyaḥ, the woman class, śūdra-śūdra means the laborer class-and the vaiśya, mercantile class. Or less than that.

Because in India, according to the caste system, or varṇāśrama-dharma, the brāhmaṇa and kṣatriyas are considered to be the highest in the society, and the vaiśyas, a little less than them, and śūdras, they are not taken into account. In the similarly, woman class, they are taken as śūdra, śūdra. Just like the thread ceremony is given to the brāhmaṇa, kṣatriya, vaiśya, but there is no thread ceremony for the woman class. Although the woman is born in the brāhmaṇa family, she has no that reformation. Because striyaḥ, woman class, are taken less intelligent, they should be given protection, but they cannot be elevated. But here in the Bhagavad-gītā, He surpasses all these formalities. Lord Kṛṣṇa surpasses all these formalities. He is giving facility to everyone. Never mind what he is. In the social structure, you may consider that woman is less intelligent or śūdra or less purified, but in spiritual consciousness there is no such bar. Here Kṛṣṇa accepts everyone. Either you become woman or you are śūdra or a vaiśya or whatever you may be, that doesn't matter. If you simply take to Kṛṣṇa consciousness, the Lord is there. He will give you all protection, all protection, and gradually He will help you. You are already…

One who is in the Kṛṣṇa consciousness platform, he is already in the liberated platform. Simply kṣipram: it will take some time only, kṣipram, but very soon he will be all right. So this is the proposal of Lord Kṛṣṇa, and this is the facility of Kṛṣṇa consciousness. So we should take this advantage of being Kṛṣṇa conscious. Never mind what we are. And that will help us in attaining the perfection of life. Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ [Bg. 9.32]. It is very clearly declared here. Never mind what here he is or she is. Just take to this process of Kṛṣṇa consciousness and your progress and advancement of spiritual life is guaranteed. Thank you very much. Any question? (end)

Bhagavad-gītā 9.34

New York, December 26, 1966,

661226BG.NY

Prabhupāda:

man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi yuktvaivam

ātmānaṁ mat-parāyaṇaḥ

[Bg. 9.34]

This śloka, this verse we have already finished. The conclusion of the Ninth Chapter of Śrīmad Bhagavad-gītā, that, the Lord says that, man-manā bhava mad-bhaktaḥ. "Just always think of Me. Just become My devotee. And, if you want to worship, just worship Me."

Devotee: Anyone in the rear would like to move up, you could hear much better.

Prabhupāda: Yes, please.

Devotee: Come forward.

Prabhupāda: Come forward. Yes. And this is the process of devotional service. It is not very difficult. Everyone can execute. To think of God, to offer some obeisances to God, and to be, to serve something, to render some service unto Him, and just to become a party of God. That, just like we identify, everyone identifies to some party, either politically, socially or religiously, economically. We have got so many fields of activity. But, in each and every field, we have got a party feeling. You cannot avoid that. In political field, oh, we have got so many parties. Even in your own country, even there are democratic party or conservative party and this party, that party. Worldwide is also the capitalistic party, the communistic party. In our country also there is congress party. So party's already there. Socially also, oh, we are Christian, I am Jew, I am Hindu. Of course, this is religiously. And socially also. In India, there is very social party. So you cannot avoid this partyism. All ladies and gentlemen who are present here, I ask you, do you not belong to any party? Can you deny that "I don't belong to any party"? Oh, everyone belongs to some party.

Now spiritualism, spiritualism means that we should identify ourself as God's party. That's all. That is spiritualism. They ask so many things, that, why the materialists are called crazy by the spiritualists? Oh, that is also partyism. These materialists also call, say to the spiritualists, they are crazy. Just like we are, we have formed some Society of Kṛṣṇa Consciousness, and, and those who do not like it, they say we are crazy fellows. We are assembly of crazy fellows. And, similarly, we call others who do not associate with us, they are crazy fellows. So there is, we have written pamphlet, booklet, "Who is Crazy?". Now how to decide? You are thinking the Swamiji and the party, they are crazy. And we are thinking those who are materially engaged, they're crazy. Now how to decide it? Can you suggest any way how to decide it, how, who is crazy? Who will decide it? Everyone, two parties, when there is something disagreement, the two parties will say that, "You are in wrong," the other party will say, "You are…" Now who will decide it? That who is wrong? Can you suggest any one of you who'll decide? The world is going on in partyism and each opposite party is thinking that the other party is crazy. Now who will decide who is actually crazy? The actual… Then you have come to the point of reason, who is crazy?

Now just see. Take any common man. Not yourself, not myself. Any common man. If you ask him that, "What you are?", he'll say… His conception is that I am this body. Everyone will say. He'll give you some description that, "I am Christian." "I am Hindu." "I am Mr. Such and Such." "I am Mrs. Such and Such." Everything, whatever he or she will say, that is all due to this body. All due to this body. Everyone. When you say, "You are American," that means this is the body. Because by accident, by something, by some reason, you were born in this land of America. That is also another artificial name. The land is neither America nor India. The land is land. But we give some designation, "This is America." We make some boundary. This is United States of America. This is Canada. This is Europe, and this is Asia. This is India. So this is our name, but actually was there any history that the land is American, or the land…? Say, four hundred years before, or five hundred years before, was this land was known as America? You have named it, America. Say, some thousands of years before was this, this, the continent which is known as, I mean, Europe, can you trace out history, that it was known as Europe? They are all designations.

Just like we can say from historical point of view of Vedic literature, this whole world was known as Ilāvṛta-varṣa. Ilāvṛta-varṣa. And, later on, since the reign of one great king, emperor, his name was Bharata. He changed the name into his own name, Bhārata-varṣa. So this whole planet was now Bhārata-varṣa. Then, as the days go on, the some part of this world was, I mean to say, separated from the original Bhārata-varṣa, and it was called Europe or some other place. Just like you have got practical experience even in this age, that India, say about twenty years before, the area of India was including Burma, Ceylon and the modern Pakistan and everything. Now it is separated. Now they are calling this is Pakistan. Somebody's calling there is Ceylon. So this process is going on. Actually the land is neither Bhārata-varṣa, nor Asia, nor America, nor India, but we give this name. With the change of time, with the change of influence, they are all designations.

Fifty years before when some of you, of course, not all of you are fifty years old. Say, forty years before, or thirty-five years before, when you were, or twenty-five years before, when you were not born, can you say what was your designation? Were you American or Indian or Chinese or Russian, can you say? Say, after getting out of this body, do you think that you'll continue as American or Indian or Chinese or Russian? Suppose you are now in America, in the land of America. So next life you may be in China. Who can say? Because we are changing our bodies, you cannot say that we are not changing our bodies. Can you say that you are not changing your body? Yes, we are changing. When I was born, from the mother's womb, my body was so little. Now how I have changed my…? Where is that body? Where is that body when I was a child? Where is that body when I was a boy? Where is that body when I was a young man? I have got my photograph, my studentship. Oh, Swamiji, you were like this? Where is that body? Where it has gone? So we are changing, but I am the same man. I am thinking, "Oh, in my childhood, I was doing like this. Oh, in my youthhood, I was thinking like this. In my boyhood, I did so many things." Now where those days gone? If my body, everything has gone away? It is simply remembrance.

But still we are sticking to this body, and, when I ask you or when you ask me, "What you are?", I say something in relationship with this body. Are you not crazy? Can you tell, any of you, that you are not crazy? If you, I mean to say, so far your identification, if you identify with something which you are not, then are you not crazy? Are you not crazy? So everyone who identifies with this body, he's a crazy man. He's a crazy man. It is a challenge to the world. Anyone who claims God's property, God's land, God's earth, as own property, he's a crazy man. This is a challenge. Let anyone establish that this is his property, this is his body. You are simply, by nature, you are, by the tricks of nature, you are put into some place. You are put under some body. You are put under some consciousness, and you are dictated by the laws of nature. And you are mad after that. So everyone,

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Prakṛteḥ kriyamāṇāni. Everyone is being pulled by the ear, just like a teacher takes to pull the ear of a student, and does like this… Similarly, we, every one of us under the complete clutches of the material nature, and we are being put, sometimes this body, sometimes that body. Now, fortunately, you have got human form of body. Oh, but, don't you see there are so many bodies? So many bodies. There are eight million, four hundred thousands of bodies, and, by the laws of nature, by the tricks of nature, you can be put into any kind of body according to your work. So you are completely under the grip of nature. This time, fortunately or unfortunately, I have got this human form of life, but next time I may get the body of a dog or the body of a god. That will depend on my work. But the laws of nature is working. The laws of nature, or the material nature, is forcing me that you accept it. You cannot say that, after my death, let me have my birth in America. Oh, how can you say? You are not authority. You are not authority. So this is stated in the Bhagavad-gītā,

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Everything is being conducted by the supreme laws of nature, but the foolish man thinks that I am something. I am independent. This is foolishness. Ahaṅkāra-vimūḍhātmā. Ahaṅkāra, this false egoism-ahaṅkāra means false egoism. What is that false egoism? That I am not this body, and I think I am this body. This is called false egoism. Therefore Śaṅkarācārya, I mean to say, he preached his mission that you are not this body. You are spirit soul. Ahaṁ brahmāsmi. Ahaṁ brahmāsmi. Now, still, when we try to realize ourself, self-realization, there also foolishness, or the dictation of the māyā, or illusory energy, continues.

What is that? Somebody's trying to realize his self. I am not this body. He understands that I am not this body. I am spirit soul. Then? If you are spirit soul, then what is your position? Oh, void. Impersonal. Spirit soul, that means voidness? Oh, there is nothing after finishing this body? This voidness? There are philosophers who preach voidness. After this, finishing this body, there is nothing. And other philosophers, impersonalists, they say that, as soon as this body is finished, my personal identity is finished. Do you think like that? Is it possible? So long I am in this body, this body is not actual I am.

It is just like a vehicle. Just like you are sitting in a car. The car is moving according to your desire. Not that the car is moving independently. So when you are in the car, so you are moving the car according to your desire, right or left, or this road or that road. Suppose, if you are out of the car, do you think that your personality is gone? Is it any reason? So this body is just like a car. It is said in the Bhagavad-gītā, bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]. Māyā has placed you in this car because you wanted this sort of car. Just like you have got in your practical experience. Somebody has got better car, somebody has got, I mean to say, inferior car. Somebody has got truck. But they're moving. Similarly, these different bodies, they are like cars, and they are moving. Now suppose you are out of the car, either from the truck or from the Rolls Royce car or Chevrolet car or Ford car, do you think that your personality is finished? Because you are out of the car? Then how can you say that when you are out of this body, your personality is finished? What is your reason?

So this is another craziness. Just see how craziness follows. Void. Why void? I am so much intelligent. I am doing… I am planning so many. Because my body is finished, therefore everything becomes void? This void philosophy was contradicted by the (indistinct). There is no void. There is spirit. Now, if that spirit, when one comes to that spiritual self-realization, out of this body, then, if he's still further advanced in spiritual knowledge, then he'll seek what is my spiritual duty? What is my spiritual work? That is sanity. What is my spiritual work. Sanity, that is sanity. I cannot be void. I cannot lose my individuality and personality. That is nonsense. How can I? So long I am sitting in this body… Or take this same crude example. So long I am sitting on the car, I am displaying so much individuality, and so much discrimination. As soon as there is red signal, I stop my car. There is blue signal, green signal, I start my car. I'm using my consciousness. I'm working. And, simply by getting down from the car, I lose everything. I become void? What is this nonsense? No.

There is neither voidness, nor impersonalism. The Bhagavad-gītā does not agree to that. In the Second Chapter you have read it, that Kṛṣṇa, Lord Kṛṣṇa says that, "Arjuna, Myself, yourself, and all these persons who have come here to fight with one another, they were individual selves before, they are individual selves now, and they will continue to be individual selves in the future. So don't be mad that you shall not fight. Their, I mean to say, identity, spiritual identity, will continue." And, to make him understand, a very simple example was set before Arjuna that,

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

"My dear Arjuna, just like the living spark, the living self, is within this body from the womb of the mother, it is developing when, after the father's-mother combination, there is a form of body just like a pea, and then that pea-like form develops within the womb of the mother and, after ten months, there is no more space in the womb of the mother. So the child comes out and again grows. So the growth of the body is going on, or the change of the body is going on." Dehino 'smin yathā dehe [Bg. 2.13]. Dehe means in this body, and dehī means the person who is within this body, he is there, from that pea-like form. Because my form, my measurement is so small that we cannot see. It is not possible. It is ten-thousand, one ten-thousandth part of the tip of the hair. It is so small. So with our material eyes, or with your material conception, we cannot see the soul. But the soul is there, and the proof is, evidence is, because the soul is there, therefore the pea-like form, material body, is growing. Wherever there is growth…

There are six symptoms of presentation of, presence of the soul. Growth is one of the important. So growth. As soon as the soul is out of this body, no more growth. If the child comes dead, oh, there will be no growth. Oh, the parents will say it is useless. Throw it. So similarly, Lord Kṛṣṇa gave the first example to Arjuna that, "Don't think that the spiritual spark which is within the body, due to his presence, the body is growing from childhood to boyhood, boyhood to youthhood, from youthhood to old age. So therefore, when this body becomes useless, imperceptibly, the soul gives up this body." Vāsāṁsi jīrṇāni yathā vihāya [Bg. 2.22]. Just like we give up old dress and take another new dress, similarly, we accept another body.

And we accepted another body not according to my selection. That selection depends on the law of nature. That selection depends on law of nature. You cannot say at the time of death, but you can think of. You can say that, I mean to say, individuality and that selection is all there. Yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram [Bg. 8.6]. Just, at the time of your death, your mentality, as your thoughts will develop, you'll get the next birth according to that body. So the intelligent man, who is not crazy, he should understand that I am not this body. First thing. I am not this body. Then he'll understand that what is his duty? Oh, as spirit soul, what is his duty?

His duty is, that is stated in the Bhagavad-gītā in the last verse of the Ninth Chapter, that duty is man-manā bhava. You are thinking of something. Everyone of us, embodied, we think something. Without thinking, for a moment, you cannot stay. That is not possible. So this is the duty. You think of Kṛṣṇa. You think of Kṛṣṇa. You'll have to think something. So what is the harm if you think of Kṛṣṇa? Kṛṣṇa has got so many activities, so many literatures, and so many things. Kṛṣṇa comes here. We have got volumes and volumes of books. If you want to think of Kṛṣṇa, we can supply you so many literatures that you cannot finish with your whole life if you twenty-four hours read. So thinking of Kṛṣṇa, there is sufficient. Think of Kṛṣṇa. Man-manā bhava. Oh, I can think of you.

Just like a person who is serving some boss. Oh, he's always thinking of that boss. Oh, I have to attend there at nine o'clock and that boss will be displeased. He's thinking for some purpose. That sort of thinking will not do. Then therefore He says, bhava mad-bhaktaḥ. "You just think of Me with love." When the master, when the, I mean to, when the servant thinks of the master, there is no love. He's thinking for pound-shilling-pence. "Because, if I do not attend my office, just at nine o'clock, oh, there will be late, and I shall lose two dollars." Therefore he's thinking of, not of the master, he's thinking of that pound-shilling-pence. So that sort of thinking will not save you. Therefore He says, bhava mad-bhaktaḥ. "You just become My devotee. Then your thinking of Me will be nice." And what is that bhakti? Mad-bhaktaḥ. Devotional… Devotion means service. Mad-yājī. You render some service to the Lord. Just like we are engaged here always. Whenever you'll come you find us engaged some duty. You see. We have manufactured some duty. Just to think of Kṛṣṇa only.

Therefore our Society's name is Kṛṣṇa Consciousness, Society for Kṛṣṇa Consciousness. We have got so many literatures. Each and every boy is engaged. Somebody's printing, somebody's writing, somebody's typewriting, somebody's dispatching, somebody's attending letter, somebody's cooking. Twenty-four hours, we are thinking of Kṛṣṇa. How? Because we are engaged in the duties of Kṛṣṇa. So mad-yājī māṁ namaskuru. And what is that duty if you have no obedience? You have to obey. Therefore it is said namaskuru. You offer your respect. So bhakti minus respect, that is not bhakti. With love, with respect, with designated duties, if you be engaged in Kṛṣṇa consciousness, then your life will be successful. Not identifying falsely with this material body and engage yourself with all sorts of nonsense. That will never make you happy. The same thing, that…

Therefore what is the difference between materialism and spiritualism? The same typewriter is there. The same dictaphone is there. The same mimeograph machine is there. The same paper is there. Same, I mean, ink is there. The same hand is there. Everything is same, but everything is done for Kṛṣṇa's account. That's all, Kṛṣṇa's account. This is spiritualism. Don't think spiritualism something uncommon. You can turn the whole material world into spiritualism, if you simply become Kṛṣṇa conscious. This is spiritualism. Thank you very much. Now you… (end)

760803BG.NMR

Bhagavad-gītā 9.34

August 3, 1976, New Mayapur (French farm)

Pradyumna: (leads chanting & reads translation:)

man-manā bhava mad-bhakto

mad-yājī māṁ namaskuru

mām evaiṣyasi yuktvaivam

ātmānaṁ mat-parāyaṇaḥ

"Engage your mind always in thinking of Me, offer obeisances and worship Me. Being completely absorbed in Me, surely you will come to Me."

Prabhupāda: So what is the difficulty? Kṛṣṇa is recommending these four things: man-manā bhava, "always think of Me." You, man-manā bhava mad-bhaktaḥ. "You become My devotee." Unless you become devotee, you cannot think of Kṛṣṇa. That is automatic. If you think of Kṛṣṇa always, that means you are devotee. Otherwise, why a person wastes his time thinking of Kṛṣṇa? He can think of business. He can think of so many other things. Only the devotee can think of Kṛṣṇa. So if you think of Kṛṣṇa, then automatically you become devotee. Is there any objection? Who can think of Kṛṣṇa always? Not always even, think of Kṛṣṇa? Unless one is devotee? And to think of Kṛṣṇa, what is the difficulty? Huh? Is there any difficulty? To think of Kṛṣṇa? Thinking power we have got. We think so many… Our mind is never vacant. Always think something. We think of something always, twenty-four hours. That is mind's nature.

So if you simply think of Kṛṣṇa, then your life becomes successful. Where is the difficulty? Hmm? And the result is mām evaiṣyasi: by following these principles or thinking of Kṛṣṇa, which means to become a devotee… Man-manā bhava mad-bhakto mad-yājī [Bg. 18.65]. Anyone who is devotee, naturally he'll worship Kṛṣṇa. The temple is there, we worship. Then? Man-manā bhava, mad-yājī māṁ namaskuru. And worshiping Kṛṣṇa means, if you cannot do anything, you simply go and offer your obeisances, that's all. It is open to everyone. There is no restriction that such and such men can come and offer obeisances. No. Anyone. Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ [Bg. 9.32]. Even born in low-grade family, it doesn't matter. So where is the difficulty? That we want to discuss. To become Kṛṣṇa conscious, is there any difficulty for any person anywhere, any part of the world? Let us discuss this point. Huh? You sit down properly. I say you, yes. So, discuss this point. What is the difficulty? Why people are not Kṛṣṇa conscious. But the process is simple. Man-manā bhava mad-bhakto mad-yājī [Bg. 18.65]. The result? Don't divert your attention. Mām evaiṣyasi, what is the next line?

Devotee: Mām evaiṣyasi yuktvaivam.

Prabhupāda: Yuktvaiva, yuktvā means connected. If you think of Kṛṣṇa, if you worship Him, offer obeisance, that means you are already connected. Yuktvaiva. What is the yuktvaiva meaning?

Devotee: Absorbed, being absorbed.

Prabhupāda: Then? Read the whole line.

Devotee: Mām evaiṣyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ.

Prabhupāda: Ātmānam means Kṛṣṇa. He's the Supreme ātmā. Just like we love ātmā, every one of us. We, if there is some danger, then immediately we try to protect ourself, protect this body from danger. Why? Why do you want to protect this body from danger? What is the reason.

Bhagavān: They identify the body as the self and the self is part and parcel of Kṛṣṇa.

Prabhupāda: That is wrong conception, but actually, because I am living within this body, I want to give protection. This is the fact. Just like one protects his country because he lives there. Protects his house, protects his property because he has utilization. Similarly, because we have got utility for this body, we give protection. But when the living entity is no longer there within this body, there is no question of protection. It is thrown away. Even his father, mother or relatives, they take the body and throw away. In a different way, the body is thrown away. It has no more importance. So, then ultimately it comes that you love yourself. And you love yourself, but the self is the part and parcel of the Supreme Self. Therefore you love yourself because you love the Supreme Self. So therefore, ātmānaṁ mat-parāyaṇaḥ. Actually, everyone has got the loving propensity because he loves Kṛṣṇa. That is natural. So Kṛṣṇa says that simply by following this process, man-manā bhava mad-bhakto mad-yājī. Mām evaiṣyasi, you are trying to find out the supreme loveable object. So mām evaiṣyasi, come and let us live, loving one another. This is the goal of life.

Every one of us, we love Kṛṣṇa, but we are missing Him. Therefore we are placing our loving propensity wrongly, here, there, here, there, here, there, and we are becoming frustrated. Kṛṣṇa says that "If you simply follow this process, man-manā bhava mad-bhaktaḥ, you come to Me, come to your original lover." So where is the difficulty? To attain the highest perfection of life, where is the difficulty? Anyone can say that "Here is the difficulty"?

Devotee: You explain in Bhāgavatam, Śrīla Prabhupāda: Bhogaiśvarya-prasaktānāṁ tayāpaḥrta-cetasām. "To those who are too attached to material enjoyment and material opulence the devotional service cannot take place." This can be one difficulty.

Prabhupāda: Because we want material happiness, therefore there is difficulty. So, material happiness, you have got experience, it cannot give us satisfaction. The big, big countries, America, in Europe, and so many, they have advanced in material happiness, but actually they are not happy. Material happiness cannot give us happiness. Happiness, when we actually come to Kṛṣṇa and love Him… Happiness means also love. Either you love your family or your country or your society or your wife, your children, by loving there is happiness. But this loving process is not giving us happiness. We are becoming frustrated. Therefore the real lovable object being Kṛṣṇa, if we make progress to that point, then we shall be happy. This is the point. Mām evaiṣyasi asaṁśayaḥ [Bg. 18.65]. So if this is concluded, then where is difficulty to execute Kṛṣṇa consciousness? That is my point. Now it is concluded that if we come to Kṛṣṇa and love Him, then that is the highest perfection of our life. Now to attain that highest perfection of life, where is the difficulty? That is the point I am asking.

Bhagavān: Only if one is envious of Kṛṣṇa.

Prabhupāda: Huh? Then there is no question of love, that is another thing, but if you actually want to love Kṛṣṇa, where is the difficulty?

Devotees: There is no difficulty.

Prabhupāda: That is my point. (laughter) If you don't want to love somebody, then there is no question of process. But if you know, by loving such and such person you'll be happy, then there is process and the process is very easy. And open to everyone. That is my point. Now discuss on this point.

Devotee: Sometimes devotees, they want to love Kṛṣṇa, but they fall down, they can't seem to

Prabhupāda: No, no. They want to love Kṛṣṇa, but they divert their love to other things. That is the difficulty. If you want to love Kṛṣṇa, then follow this-man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. If you love Kṛṣṇa, then why you are diverting your attention? You are worshiping Deity, you are thinking of loving some woman. That's all. Huh? Why you are diverting? If you love Kṛṣṇa, you are engaged in Kṛṣṇa's service, just decorate nicely. Why you are diverting your attention? That means I'm not yet convinced that by loving Kṛṣṇa I'll be perfect. That is the difficulty.

Bhagavān: In the Bhagavad-gītā Kṛṣṇa says ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11], as they surrender…

Prabhupāda: Everything is said there, we are discussing one point, that, one is, if we are convinced, that requires education. Love, we are being frustrated every point. Now when the perfectional point we shall come, that is by loving the original objective. There are so many examples. Just like a child, he is not happy in another woman's lap, cries. But as soon as he comes to the lap of his own mother, he's immediately happy. So, we are trying to be happy so many ways, but we are not becoming happy. When we come to the real point of loving Kṛṣṇa… Love is there. I want to love somebody, everyone, but that is not being properly utilized. Therefore we are unhappy. So when you come to the stage of loving Kṛṣṇa, then you'll become happy. This is the point. That is being instructed by our Kṛṣṇa consciousness movement. Now to love Kṛṣṇa, Kṛṣṇa never says that "In order to love Me, you have to go to the factory or to work somewhere fifty miles away from home." He does not say all this. Simply, man-manā bhava mad-bhakto mad-yājī. The question may be raised that if I want to love Kṛṣṇa, then how other things will go on? This question may be raised. Kṛṣṇa never says that "You have to go to the factory, earn money, and then you can love me." He never makes this condition. Is there any condition? (laughter) Now practical person will say "If I think of Kṛṣṇa always, then wherefrom money will come?" This question may be raised. How you'll answer it?

Bhagavān: Kṛṣṇa says yoga-kṣemaṁ vahāmy aham [Bg. 9.22].

Prabhupāda: Ah, find out this verse.

Bhagavān:

ananyāś cintayanto māṁ

ye janāḥ paryupāsate

teṣāṁ nityābhiyuktānāṁ

yoga-kṣemaṁ vahāmy aham

[Bg. 9.22]

"But those who worship Me with devotion, meditating on My transcendental form-to them I carry what they lack and preserve what they have."

Prabhupāda: The same thing. This meditation is man-manā bhava mad-bhaktaḥ. Always think of Kṛṣṇa. So those who are engaged in this way, always thinking of Kṛṣṇa, worshiping Kṛṣṇa, for such persons, Kṛṣṇa says yoga-kṣemaṁ vahāmy aham [Bg. 9.22], "I personally carry all the necessities of life. I personally carry." My point is that here in this New Māyāpura, if you simply carry on this man-manā bhava mad-bhaktaḥ, then all your necessities will come automatically, don't bother. (laughter) That is my point, Yes. You'll get sufficient food, sufficient milk, sufficient fruits, flowers, all necessities. Simply you act on behalf of Kṛṣṇa and think of Kṛṣṇa, and don't bother about the necessities of life. It will be automatically supplied. Don't be disturbed from that point of view. Simply engage yourself in this business of man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. That is my point.

Yogeśvara: Śrīla Prabhupāda? How are we to determine how much of our endeavor should be for our own personal progress?

Prabhupāda: There is no personal endeavor. There is no personal endeavor. Just like these animals, they have no personal endeavor. They are depending on you. If you cut his throat, you can cut. And if you give him protection, you can give him. But they, the animals has no personal endeavor. That is full surrender. That is our position. Remain fully surrendered to Kṛṣṇa and He'll give you protection. That you are thinking, how the animal will live, how these children will live. It is not the children's business, not the animal's business. He is fully surrendered, that's all. Man-manā bhava mad-bhaktaḥ. Other things will be done. Kṛṣṇa says yoga-kṣemaṁ vahāmy aham [Bg. 9.22]. "I shall do that." Why your personal endeavor?

Yogeśvara: Sometimes if we are faced with a service we think is beyond our means.

Prabhupāda: Huh? Where is that? Man-manā bhava mad-bhaktaḥ is beyond your means? That we have already discussed. It is not beyond your means. If you think of Kṛṣṇa who can check it? Why do you say beyond your means?

Bhagavān: Ahaituky apratihatā. It cannot be checked.

Prabhupāda: It cannot be checked. Ahaituky apratihatā. There is no question of checking.

Devotee: If somehow, Śrīla Prabhupāda, someone falls down, does that mean that he did not want to love Kṛṣṇa?

Prabhupāda: Yes.

Devotee: If someone is doing some service which involves business, is he thinking of Kṛṣṇa when he's thinking of that service?

Prabhupāda: Yes, if he's doing for Kṛṣṇa, he must be thinking of Kṛṣṇa. Just like somebody works in business or factory for the wife and children, he always thinks of them. Although he's working in the factory or business, he's thinking of the welfare of his wife, children, family. Similarly, if you actually work for Kṛṣṇa, you'll think of Kṛṣṇa.

Bhūgarbha: How can a person with all material desires develop desire to love Kṛṣṇa?

Prabhupāda: Material means that you love more Kṛṣṇa, automatically material desires will be finished. Because you do not love Kṛṣṇa cent percent, therefore material desires. The balance is filled up by material desires. Just like in a glass there is some ink. And if you fill up with water, the full glass, the ink will vanish, there will be no more ink. It will all, all white. This is the way. Bhaktiḥ pareśānubhavo viraktir anyatra syāt [SB 11.2.42]. To love Kṛṣṇa means you have no more material desire. The percentage you are lacking Kṛṣṇa love, the percentage material desires are there. Ye yathā māṁ prapadyante [Bg. 4.11]. If you love Kṛṣṇa ten percent, then ninety percent material desire. And if you love Kṛṣṇa ninety percent, ten percent material desire. And if you love Kṛṣṇa cent percent there is no material desire. This is the way. So if you love Kṛṣṇa twenty-four hours, cent percent, simply thinking of Kṛṣṇa, and offering obeisances, worshiping, then where is the possibility of material desires? There is no possibility.

So the process is very simple, man-manā bhava mad-bhaktaḥ, and all other things, they will come automatically. Actually Kṛṣṇa is supplying everything. Kṛṣṇa is supplying this grass. The animal will eat. And the animal will supply you milk. You'll drink the milk. So Kṛṣṇa is supplying. Everything is being supplied by Kṛṣṇa, actually, but because we do not know Kṛṣṇa and do not love Kṛṣṇa, cannot understand. But supply is being made by Kṛṣṇa, yoga-kṣemaṁ vahāmy aham [Bg. 9.22], even for the nondevotees. So what to speak of the devotee? It automatically comes. This is the way. So the point is there is no difficulty to become Kṛṣṇa conscious, and the result is so big that mām evaiṣyasi asaṁśayaḥ [Bg. 18.65]. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. So for such great benefit of life, if you simply think of Kṛṣṇa and become His devotee, why shall I lose this opportunity? What is that intelligence? Therefore unless one is a rascal, miscreant, lowest of the mankind, he cannot give up Kṛṣṇa consciousness. It is not possible. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Unless he is rascal number one, lowest of the mankind, full of sinful activities, he cannot avoid Kṛṣṇa consciousness. That's all. This is the position.

Bhagavān: You have given the analogy that when a person turns his back to the sun he creates his shadow. And as he turns towards the sun the shadow disappears.

Prabhupāda: Yes, that is the motto of our… Kṛṣṇa sūrya-sama. Godhead is light, māyā is nescience.

Devotee: Śrīla Prabhupāda? Does someone, does Kṛṣṇa punish people who do not serve Him purely? Or do the people punish themselves when they do not serve Him purely?

Prabhupāda: By nature's… Nature is acting by Kṛṣṇa's indication. So nature will punish you. As soon as you violate nature's law, you'll be punished, automatically. Suppose if you, you are not hungry, you have no appetite, bit if you by force if you eat, then you'll increase the disease. Because you have violated. There is no appetite, still you are eating. So you must suffer. If you have infected some disease, so you must suffer from that disease. That nature's law is working. Kṛṣṇa hasn't got to take any direct action. Nature, māyā, is there. As soon as you violate the laws of Kṛṣṇa you'll be punished automatically. You cannot avoid it. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. Cannot avoid. Therefore those who are trying to overcome the laws of nature, that is the so-called modern scientists' endeavor. That is foolishness, rascaldom. They cannot do it. It is not possible.

Just like we are here, we are given this planet to live, and there is this moon planet, we can see. And these rascals try to go there so many ways. They refused, "No, you cannot go." Live there, go. It is practical. We see the moon planet is there, we have got machine, we can go, but you cannot go. This is laws of nature. (laughter) This is laws of nature. This is practically proof. But they are so rascal, fool, they are going to another planet. They do not think with the one planet we have already failed (laughter). They are called punaḥ punaś carvita-carvaṇānām [SB 7.5.30]-chewing the chewed. They are being baffled every step, and still they are trying to overcome the laws of nature. This is their foolishness. Narādhama. Māyayāpahṛta-jñāna. Māyā is so strong upon them that their so-called scientific knowledge is useless. In 1958, when I wrote that book Easy Journey to Other Planets, I write in that book, those who have read it, that this moon planet is simply childish and waste of time. And actually it has proved.

So I was not a scientist, neither I am a scientist. How did I say? I said on the strength of the version in the Vedic literature that it is not possible. You cannot… We are conditioned. We are conditioned to remain in a certain condition, certain atmosphere. We cannot surpass that. Just like we are animals of the land. We cannot go to the water. And the aquatics, fishes, they are animals of the water, they cannot live on the land. Why these rascals are trying to overcome the laws of nature? How foolish rascals they are, just imagine. Any child can understand, but these rascals cannot understand. Their challenge is that "We are trying to overcome the laws." Is it not? That is their challenge. Therefore they are rascals. Narādhama. Māyayāpahṛta-jñāna. They are attempting in something which they cannot perform. Therefore they are rascals. Mūḍha. So better, to become more and more mūḍha, better to take to Kṛṣṇa consciousness. Man-manā bhava mad-bhakto mad-yājī mām-that will make your live successful. Why should you imitate these rascals? Hmm? What is your saying, what do you think? We say they are rascals, what do you think?

Yogeśvara: They are all rascals.

Prabhupāda: That's right. (laughter) Anyone protest against this? (laughter) He'll be another rascal. Don't try to overcome the laws of nature. That is not possible. You have been given this land, this planet. Live here. Grow your food, chant Hare Kṛṣṇa and live peacefully. Why should we go to the moon planet? (laughter) But there is process. If you want to go, there is process. Not this that by force I can go there by machine. That is not possible, that is not possible. That is foolishness. Just like I am Indian. If I want to come to France, I must take visa, I must have the passport and so on, so on. By force, I want to enter, no. So we have got experience that by force we cannot do anything. You must be competent to go anywhere, provided you qualify yourself. Yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg. 9.25]. You can go, but not in that way, that because you have got a tiny machine you can go. That is not possible. That is useless. It is not possible.

Devotee: If someone forces his mind, Śrīla Prabhupāda, to think of Kṛṣṇa…

Prabhupāda: That is foolishness. One who is controlled by his mind, that is more foolishness.

Devotee: But if he forces his mind…

Prabhupāda: That's… Force or not force, one who is controlled by the mind, he's a rascal. He's a rascal. Manorathenāsati dhāvato bahiḥ harāv abhaktasya kuto mahad-guṇā manorathenāsati [SB 5.18.12]. They are driven by the chariot of mind-useless. No intelligence. No benefit. But all these rascal scientists, philosophers, they are going on the chariot of the mind, "I think." "In my opinion," This is their… Manorathena, on the mental platform. So they're all foolish. They have no value. Mental concoction, useless.

Yogeśvara: That means that our attraction for Kṛṣṇa must be spontaneous?

Prabhupāda: It is also spontaneous. You want to love somebody, but the love is misplaced, therefore you are baffled. Replace it to Kṛṣṇa, you'll be happy. Love is there, that is not a new thing. But you are misplacing the love. That information we are giving, that don't misplace your love. Place your love to Kṛṣṇa, you'll be happy.

Devotee: So we can bring the mind under control of Kṛṣṇa?

Prabhupāda: Yes. One who is under the control of Kṛṣṇa, he's no more under control of the mind. Sa vai manaḥ kṛṣṇa-padāravindayoḥ [SB 9.4.18]. Mind is being controlled. So mind cannot dictate. Those who are not under control of Kṛṣṇa, the mind dictates to him. He's under the control of the mind, or senses, that's all. So, point is, that be fixed up in Kṛṣṇa consciousness. Don't disturb yourself by the material environment, or enchantment. Be fixed up, chant Hare Kṛṣṇa, always fixed up, your mind at the lotus feet of Kṛṣṇa. So far the necessities of life concerned, that will come automatically, you'll never be in trouble. Go on with this business. Thank you very much.

Devotees: Jaya Prabhupāda! (end)

Bhagavad-gītā Chapter - 10: Lectures

661227BG.NY

Bhagavad-gītā 10.1

New York, December 27, 1966

Prabhupāda: Śrī-bhagavān uvāca, the Supreme Personality of Godhead said. Bhagavān, this very word, is very significant. You should try to understand what does it mean, bhaga. Bhaga means opulence and bhagavān means one who has got opulences. The Sanskrit grammar, there is a affix called vat. Vat means possessing. Atha ke vatit [?]. When a, when the sense of possession is there, this vat affix is there. So bhaga, bhaga means opulence, and plus vat, that means one who has got opulence. This is the meaning of bhagavān.

Now what are the opulences? You have got, everyone of you, has got the idea of opulences. What are those opulences? Wealth, riches, strength, or influence, and fame, and beauty, knowledge and renunciation. These six things are called opulences. One has got, one, if a man has got sufficient riches, he attracts. This man attracts poor man. This is a instrument of attracting. Sometimes we also approach very rich men. Give us some contribution. Although we are Kṛṣṇa conscious. So richness has got attraction. You cannot deny it. Of course, for Kṛṣṇa, we can do anything. We have no restriction. For Kṛṣṇa's service, we can do everything. So anyway, richness, if a man is very rich, wealthy, he attracts.

That is the… These are the six opulences which at… which attract. Then if a man is very strong, he's also, he also attracts. Bala. A strong man, either by influence, or by his bodily strength, he attracts. If there is a strong man, many woman is attracted. So strength is also another feature of attraction.

Wealth, strength, and then fame. If a man is very famous, just take any famous man of the world, if he comes in this room, oh, thousands of people will come here. When Gandhi was alive I read one news from the newspaper in India that in some Italian city, there was great crowd, innumerable people gathered in the station. And nobody could understand why these people are assembled here. So when they are asked, they replied that, "We have heard that Gandhi is coming here." Mahatma Gandhi, perhaps you heard his name. He was very famous man, politician. So actually the news they are published that one, there was one Mr. Glandi. So he was coming. And people misunderstood as Gandhi. So my point is that a famous man also attracts. These things are attraction, richness, wealth, and strength, and famous, fame.

Then beauty. Beauty also attracts. If a man is beautiful, or a woman is beautiful, oh, many man or woman are after them, beautiful. Any beautiful, not only man or woman. Any beautiful flower, any beautiful picture, anything beautiful, that attracts. Beauty.

Form and knowledge. If one is learned, he's known as very possessing much knowledge. Just like great scientists, philosophers, or religionist, or teacher, they also attract.

And renunciation. That is also another attraction. If a man is in the renounced order of life. Renunciation means one has got all these things, richness, fame, beauty, knowledge, but he renounces everything for some higher purpose. Just like, in our country, for national movement, so many rich men, they renounced everything.

One of, some of them, perhaps you know, there was one Mr. C. R. Das. He was earning $50,000 a month as a lawyer. So everything renounced. He joined this Movement. And, perhaps you have heard the name of Nehru. Nehru was very rich man's son. His father was very rich lawyer. His father's history is that… In those days, there was not a single day when he was not earning $500. The… So he was also very rich man's son. But he renounced everything, his father's property and everything, and joined this [Indian] national movement. He went to prison by the government. So renunciation has also attraction.

So the definition of God is there. Bhagavān. We should know who is God. The definition is

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhaga itīṅganā

(Viṣṇu Purāṇa 6.5.47)

The Sanskrit definition of Bhagavān, the Supreme Personality of Godhead, that one who has got the complete wealth, complete strength, complete fame, complete beauty, complete knowledge and complete renunciation.

Renunciation. Giving up everything. In spite of having everything, if one can renounce at a moment's notice-I don't want-that is called renunciation.

So when you find these six things in complete, then He's God. This is the definition of God, and these things, completely, you'll find in Kṛṣṇa. In the history, if you take human history, the Kṛṣṇa, of course, was present as a man, personality. But, when He was present, all these six things were completely present in Him. Therefore He was accepted.

As in the morning class, we were discussing about the symptoms of incarnation. So in the śāstra, in the scriptures, these symptoms are given. Similarly, who is Bhagavān, who is the Supreme Personality of Godhead, that is also given. And Kṛṣṇa, this word means all-attractive. Because He has got all these things in complete, naturally He's attractive. Just like we have analyzed that beauty attracts, wealth attracts, fame attracts, education knowledge attracts… So He has got all these attractive features. Therefore He is completely attractive. Kṛṣṇa means the Supreme Attractive. This is the meaning of Kṛṣṇa. Therefore He's Bhagavān. Because He's completely attractive, therefore He's Bhagavān.

So here it is said bhagavān uvāca. Bhagavān uvāca. The Vyāsadeva, writer, he says that, bhagavān… now, uvāca, said. What? He has already, we have finished nine chapters. He has already said man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. "Just become always thinking of Me. Just become My devotee. Just worship Me." Man-manā, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. "Just offer your obediences." Mām evaiṣyasi. If you continue these four things… What are these four things? Man-manāḥ, always fix up your mind in Kṛṣṇa. That means you become always in Kṛṣṇa consciousness.

And, thinking of Kṛṣṇa as enemy or as friend? Sometimes we think of enemy also. Oh, the enemy might be coming. Oh, he's, my enemy is becoming very strong. So not that sort of thinking. Bhakti means…there is… Everything has got definition. That is called śāstra. What is that bhakti? Devotion. Devotion means anuśīlanam, cultivation of Kṛṣṇa knowledge favorably, not unfavorably. Sometimes to kill some enemy, we do many things to kill our enemies. In the laboratory you think of manufacturing atomic, nuclear bombs. That is also thinking. But that sort of thinking is not bhakti. Therefore bhakti means ānukūlyena kṛṣṇānuśīlanam [Cc. Madhya 19.167]. Favorably you have to think of Kṛṣṇa, not unfavorably.

If you think of Kṛṣṇa, just to kill Him. Just like Kaṁsa, His maternal uncle, he wanted to kill his nephew. Kṛṣṇa was the nephew of Kaṁsa. He was always thinking of Kṛṣṇa, how to kill Him. How to kill Him. So that is unfavorable thinking, not that sort of thinking.

Man-manā bhava. Just thinking, just be always thinking of Me does not mean that you shall think of Kṛṣṇa, the Supreme Lord, as your enemy, but as your friend, or lovable object. Man-manā bhava mad-bhaktaḥ. Bhakta means we should be always ready to render loving service to Kṛṣṇa. That sort of thinking. Man-manā bhava mad-bhakto mad-yājī. Just become a worshiper of Kṛṣṇa. And māṁ namaskuru. And offer your obeisances unto Him. By following these four principles, mām evaiṣyasi asaṁśayaḥ [Bg. 18.65]. Kṛṣṇa says to Arjuna, "My dear Arjuna, if you follow these four principles, then surely you'll come back to Me, back to home, back to Godhead." This has already been explained in the last verse of ninth chapter.

And, in the tenth chapter, the Lord says, bhagavān uvāca, the Supreme Lord says, bhūya eva mahā-bāho śṛṇu me paramaṁ vacaḥ [Bg. 10.1]. "Now I have already said what is the process of Kṛṣṇa consciousness. Now you hear further more information." Yat te 'haṁ prīyamāṇāya vakṣyāmi hita-kāmyayā. Because Kṛṣṇa and Arjuna were, I mean to say, in relationship of friends, therefore He says that, yat te ahaṁ prīyamāṇāya. "Because you are My, My, you are My dear friend, therefore, vakṣyāmi, I am speaking to you." That means the same chapter of Bhagavad-gītā, what is spoken there, it is not meant for any ordinary person. It is meant for those who are a little bit advanced in Kṛṣṇa consciousness. One who has accepted Kṛṣṇa as the Supreme Personality of Godhead, and he's conscious about Him, for them it will be relishable. For others, it will not be relishable.

Why? Now just like you have got a beloved son, little child. You are always thinking of it. You are speaking "Oh my child this morning he was playing like this. Oh, he was dancing like this." So you are thinking, you are speaking. Others may be disturbed. Why? Because it is not his, that child is not his. He has no love for it. He has no love for it. He doesn't like to hear. Therefore it is said here, this path [?] of which in the same chapter, it is meant for such persons who are a little advanced in Kṛṣṇa consciousness.

Just like confidential things is spoken to a very confidential friend or relative, similarly, this is little more confidential than what is spoken in the ninth chapter. Tenth chapter. Yat te 'haṁ prīyamāṇāya vakṣyāmi hita-kāmyayā. "Because you are My dear friend and for your benefit, I am speaking." A friend is always well-wisher of a friend. And what to speak of Kṛṣṇa. If Kṛṣṇa becomes one's friend and He becomes well-wisher, then what do you want more? You know that we have already described Kṛṣṇa, the all riches, all strength, all knowledge, all beauty, and all fame and all renunciation is there. So, if He becomes your friend, if He becomes your well-wisher, then what do you want more? If you have got a friend who is very rich and very powerful, then do you think anything required more? A friend can sacrifice everything for a friend, and here is a friend where there is no limitation. There is no limitation of wealth. Famous. There is no limitation of favors.

So here Lord Kṛṣṇa says, "I am speaking to you for your benefit." If you become Kṛṣṇa conscious in either of these five relationships. A devotee becomes related with Kṛṣṇa in five different transcendental mellows. One can be related as silent devotee. Silent devotee means he knows Kṛṣṇa is very great. Kṛṣṇa is very great. God is great. To accept this principle, that is also devotion. He does not do anything for God, but he admits God is great. That is called silent devotion.

Now, if one advances a little more, he wants to do something for Kṛṣṇa. Just like if you think somebody is very great, very noble, then if you think that I must do something for that man. So this is called dāsya. First, śānta, neutral, then activity begins. This is later stage than the śānta stage. In the śānta stage a devotee simply admits the greatness of God. But when he makes a further advancement in the understanding of that greatness, that is the beginning of Kṛṣṇa consciousness. When one wants to do something for Kṛṣṇa.

Now here, in this material world, we can do so many things for Kṛṣṇa, so many things. What are those things? Now suppose if you want to do something for somebody. Then you must know how that particular gentleman is satisfied. Otherwise, if you want to do something without knowing what does he want, then that is useless. You must know the mind of the person to whom you want to serve.

Now what Kṛṣṇa wants. That is explained in the Bhagavad-gītā in various places. What is that? In the fifteenth chapter you'll find Kṛṣṇa says,

mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati

[Bg. 15.7]

"All these living entities, they are My parts and parcels." Just like your son or your daughter is the part and parcel of your own body, personal body. Similarly, we are all part and parcel of the Supreme God. We are all sons of God.

How is it? That is also mentioned in the Bhagavad-gītā in the fourteenth chapter.

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

Lord Kṛṣṇa says that, "My dear Arjuna, we find so many species of life, eight, eight thousand, no, eight millions four hundred thousand, eight million four hundred thousands of species of life. All of them, they are My sons. I am the seed-giving father." He accepts that every living being, either man or beast or ant or bird, everyone, anywhere, they're all sons of God.

And they are suffering here. Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. They have, somehow or other, they have come in contact with this material nature, and each and every one of these living entities, they are making, having a hard struggle for existence. But under the spell of the illusory energy, they are thinking we are happy. Although whole day and night, they are unhappy. Their desires are not fulfilled. They want something, but they are forced to accept something else. This is going on. This is called hard struggle for existence. Nobody's satisfied. There is always disruption. In this moment, I am your friend. Next moment, I am your enemy. This moment, I am your husband or wife. Next moment, no. Don't see my face. I'll not see your face. Divorce. So these things are going on. So this is called struggle. I am wanting something, but I am accept, I am forcefully being bound to accept something else. This is called struggle. So this is going on.

So therefore Kṛṣṇa gives you message that these living entities, they are very unhappy in this material world under the spell of material energy, under the spell of illusory energy, they are thinking that they are happy. In ignorance…

Just like the animals, they cannot know, they do not know, what is unhappiness. When there is a slaughterhouse, they'll be slaughtered next moment. They are standing and eating grass because, due to ignorance. They do not know. Similarly, when human society becomes thrown [?] into ignorance, they do not know what is unhappiness. Their struggle for existence and therefore, therefore they are in unhappiness. They are never satisfied, full of anxiety. In spite of having all these things, the foolish man says, "Yes, we are advancing in civilization." This is their ignorance and foolishness.

So Kṛṣṇa conscious person, if they want to serve Kṛṣṇa, if they want to render some service to Kṛṣṇa, their first business is to dispel this ignorance of the humans. That is the best service. That is the best service. People have manufactured so many philanthropic associations, charitable associations, and hospitals, so many things. But, if somebody or if some association can enlighten people to the Kṛṣṇa consciousness, that is the best service to the human society. That is the best service to the human society.

So a further advancement from neutrality, that I love Kṛṣṇa or God because He's great. No, that love is not sufficient. We must render some service to the Kṛṣṇa. Just like Arjuna. Arjuna is rendering service to Kṛṣṇa as a soldier. Kṛṣṇa wanted that the battle of Kurukṣetra should be executed and Arjuna did not like it because it was concerned to his family members, with his brothers, so he did not like it. But, when, after hearing this Bhagavad-gītā, he became Kṛṣṇa conscious, he executed the will of Kṛṣṇa. Kṛṣṇa wanted that the fighting must continue. So he executed in spite of his own conclusion that he would not fight.

So this is Kṛṣṇa consciousness, that one has to do. That is better con… Simply to know, simply to make God as order-supplier, I love God because He gives me my daily bread, that is also good, good sense. But better sense is that how you can serve Kṛṣṇa.

If God is giving you bread daily, so you have no duty to return. God will give you bread, either you want it or not want it. He is giving bread to the cats and dogs and ants and so many animals. So why not to you, human beings? Oh, that He will give. Don't bother about that. Don't bother about that. Your bread will come, wherever you may be. Either you may remain in America or in Europe or in India, wherever. Your bread is already there.

Therefore tasyaiva hetoḥ prayateta kovidaḥ. You should rise up to the occasion, how to serve God. And this is the greatest necessity of the present day civilization. People are suffering due to Godlessness, and, if you want to serve the people, your society, your country, the whole human society, then try yourself, best, try your best, you just rise up to the occasion of becoming Kṛṣṇa conscious and just spread this philosophy to the world. There will be happiness, there will be peace and everyone will be, blessing [?].

Thank you very much. If there are any question… (end)

661230BG.NY

Bhagavad-gītā 10.1

New York, December 30, 1966

Prabhupāda

śrī-bhagavān uvāca

bhūya eva mahā-bāho

śṛṇu me paramaṁ vacaḥ

yat te 'haṁ prīyamāṇāya

vakṣyāmi hita-kāmyayā

[Bg. 10.1]

This verse we have been discussing last meeting. Lord Śrī Kṛṣṇa, the Supreme Personality of Godhead is advising Arjuna that, "I am speaking to you again further, confidential part of knowledge. And why I am speaking to you? Because you are My dear friend."

Now in the beginning of the Bhagavad-gītā, in the fourth chapter, we have discussed this point that the Bhagavad-gītā was specifically instructed to Arjuna for his only one qualification that he was a devotee. Bhakto 'si priyo 'si me rahasyam etad uttamam [Bg. 4.3]. The Lord said that "The mystery of Bhagavad-gītā is very confidential. So, without becoming a pure and unalloyed devotee of Mine, it is very difficult to understand." Actually it is so.

In, in the market you'll have so many commentaries of the Bhagavad-gītā. In India we have counted, there are about six hundred and forty-five different commentaries of Bhagavad-gītā. One Dr. Rele[?] of Bombay, he has interpreted Bhagavad-gītā as the talks between the patient and the medical practitioner. Yes. He has imposed on Kṛṣṇa as the physician and Arjuna as the patient. And in his commentary he has tried to, I mean to say, interpose all the meanings of anatomy, physiology, everything in his own imagination.

Similarly, at the present moment, there are so many commentaries and people have taken that anybody can interpret in his own way. This is the modern view. Everyone is perfect and he can interpret any scripture in his own way. But so far we are concerned, we are not agreeable to that point. We agree to read Bhagavad-gītā in terms of the instruction as it is given in the Bhagavad-gītā. The Bhagavad-gītā says that this knowledge has to be taken by the paramparā system or the disciplic succession. It is not that anyone can interpret. This viewpoint no bona fide student of Bhagavad-gītā will accept.

So this Bhagavad-gītā is being taught by the Supreme Personality of Godhead to Arjuna. He says again the same thing. He's repeating that yat te 'haṁ prīyamāṇāya vakṣyāmi hita-kāmyayā. "Because you are My dear friend, I desire that you become prosperous, you become happy. Therefore I am speaking to you." Do you think that Kṛṣṇa is not interested with others? To make them happy and prosperous? No. He's, He's equally disposed. He wants everyone to be happy and peaceful and prosperous. But they do not want it. That is the difficulty.

Just like the sunshine is open to everyone. Sunshine is not for any particular nation or particular country or particular person or community. It is open for everyone. But, if somebody wants to remain in darkness, closing his doors, do not come out, then what poor sunshine can do for him?

Similarly, this Bhagavad-gītā, the instruction of Bhagavad-gītā, is open to everyone, everyone. It is stated in the Bhagavad-gītā:

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

[Bg. 9.32]

Anyone, never mind what he is… There are different kinds of species of life. Some of them are considered as lower. Some of them are considered higher. That is our material conception. And actually, according to the different qualities, according to the different modes of nature, there are different situations and there are lower grade, higher grade understanding also. That is a fact. But Kṛṣṇa says that, "Anyone, never mind what he is, pāpa-yonayaḥ…" Pāpa-yonayaḥ means "those who are in the lower birth." So, so Bhagavad-gītā is transcendental subject matter. It does not depend on the qualification of the student. Anyone. Anyone can understand Bhagavad-gītā provided he agrees to understand according to the principles. That's all.

The principle is evaṁ paramparā prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. This is stated in the fourth chapter, that this Bhagavad-gītā is coming by disciplic succession from sun-god. Imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. "I first of all instructed this yoga system of Bhagavad-gītā to the sun-god." The sun planet, the Vivasvān… The present ruler of the sun planet is known as Vivasvān. So Vivasvān, his son was Manu, and Manu, the father of the mankind, his son was the king, Ikṣvāku, and King Ikṣvāku was the king of this earthly planet and, from him, this paramparā system or disciplic succession is coming down. But it has broken down. Lord said to Arjuna, sa kāleneha yogo naṣṭaḥ parantapa. "In course of time, that disciplic succession has now broken. Therefore I make again you as My disciple."

He has already accepted Kṛṣṇa as spiritual master in the second chapter. In the beginning of the second chapter Kṛṣṇa said: śiṣyas te 'haṁ śādhi māṁ prapannam [Bg. 2.7]. "So long we are talking as friends, but now I surrender myself as my spiritual master, Kṛṣṇa." So therefore Kṛṣṇa was speaking to Arjuna on the platform of spiritual master. So we should note it that the spiritual, perfect spiritual master is Kṛṣṇa. And anyone who is following the principles, as Kṛṣṇa says, he's also representative of Kṛṣṇa. And the teacher is Kṛṣṇa and the Arjuna is the student. Similarly, as the spiritual master is the representative of Kṛṣṇa, similarly a student must be also the representative of Arjuna. Then Bhagavad-gītā discussion will be nice.

What is that, Arjuna's position? You'll find in this chapter which we are now just beginning. He'll say sarvam etad ṛtaṁ manye yad vadasi keśava [Bg. 10.14]. "My dear Kṛṣṇa, whatever You are speaking, I accept. I accept it.' So that should be the process of understanding Kṛṣṇa, Bhagavad-gītā. Not that I don't like this. So I'll reject this portion. I like this portion, therefore I accept it. This sort of studying Bhagavad-gītā is useless, nonsense. Sarvam etad ṛtaṁ manye [Bg. 10.14]. "Whatever You have said, I accept it." That is stated.

Similarly, a teacher of Bhagavad-gītā should be a representative of Kṛṣṇa. Representative of Kṛṣṇa means a confidential devotee, unalloyed devotee of Kṛṣṇa. The same thing. He also accepted Kṛṣṇa as his… The student also should be like that. Then the study of Bhagavad-gītā is perfect. Otherwise, it is useless waste of time.

There is a nice verse in Śrīmad-Bhāgavatam. It is said,

satāṁ prasaṅgān mama vīrya-saṁvido

bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ

taj-joṣaṇād āśv apavarga-vartmani

śraddhā ratir bhaktir anukramiṣyati

[SB 3.25.25]

If one, anyone wants to understand the spiritual science or the science of Kṛṣṇa, then he should associate himself with the satām, those who are pure devotees, those who are pure devotees. Satāṁ prasaṅgāt. When discussions take place between pure devotees, then the potency of spiritual knowledge, as they are depicted in the scriptures and sacred books, they become revealed. Simply armchair, I mean to say, mental speculators, discussing on Bhagavad-gītā, that is useless, futile. Here it is stated that satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ [SB 3.25.25]. If it is discussed in the association of pure devotees, then the potency of that spiritual language will be revealed. Will be revealed.

In the Vedic literature also, in Śvetāśvatara Upaniṣad, it is stated,

yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ

[ŚU 6.23]

It is said there that one who has got firm faith in God and similar faith in God's representative. Yasya deve parā bhaktiḥ. Deve means God. Yasya deve parā bhaktir yathā deve tathā gurau. Gurau means spiritual master. Spiritual master means a perfect devotee of God. He's spiritual master. Tasyaite kathitā hy arthāḥ. So all this, I mean to say, import of the Vedic language will be revealed to him. Will be revealed to him. We cannot understand Vedas simply by academic qualification. We have to, we must have the qualification of becoming a devotee of the Supreme Lord and His representative, the spiritual master or the saintly persons. These are recommended in all Vedic scripture.

Similarly, here it is stated by the Supreme Lord that "Because you have become My dear…" We have to cultivate such practice in Kṛṣṇa consciousness that we may become dear to God. My spiritual master used to say that, "You do not try to see God. Just act in such a way that God will see you." Just try to understand. This is very nice. If I want to see God, and I make God as my order-supplier, that "Please come and I'll see You." So God is not so small that He, at once I call Him and He'll come. No. We have to qualify ourselves. We have to qualify ourselves. Therefore by the qualification, by your qualification, God will Himself come and see you.

There are many instances. God is… Just like Dhruva Mahārāja. Dhruva Mahārāja, he went to the forest to undergo severe penances to see God. So when he was, God saw him or when he saw God, then God asked him, "What do you want? What benediction you want? I shall give you." The Dhruva Mahārāja, a small boy, five years old, he said, svāmin kṛtārtho 'smi varaṁ na yāce [Cc. Madhya 22.42]. "Now I am so satisfied that I have nothing to ask from You." So one who sees, one who can perceive God, he has no more any demand because he's transcendental to all these material demands.

So long we are in the material sense, we are always dissatisfied. Na abhāvaḥ vidyate sataḥ, nāsato vidyate bhāvaḥ, nāsato vidyate bhāvaḥ. Asat. Asat means the circumstances which will not continue. Everything, any circumstances of this material world, is temporary. Suppose I am very happy. Oh. Then your happiness is temporary. Suppose you think or I think I am in very sorry plight, or I am in distress. That will also not exist for some time. Just like seasonal changes. So this, this is called duality. You are feeling happy or miserable, we are feeling cold and heat, everything duality. But these things are coming and going. So when one is in transcendental position, he is above this duality, he's in the absolute.

So in that absolute stage, if we want to go to that absolute stage, then this is the process. This is the process, Kṛṣṇa consciousness, gradually, as we develop, so Kṛṣṇa is within everyone, the Supersoul, the Supreme Personality of Godhead as Paramātmā, He's seated in everyone's heart, and, as we become purified, as we become sincere, all dictation will come from within and He will show you the path which following you shall be happy and prosperous and, at the end, by quitting this body, you shall reach the supreme abode of Kṛṣṇa in the spiritual sky. These are, all these have been discussed in the last chapters, eighth chapter, seventh chapter.

Now Kṛṣṇa says that,

na me viduḥ sura-gaṇāḥ

prabhavaṁ na maharṣayaḥ

aham ādir hi devānāṁ

maharṣīṇāṁ ca sarvaśaḥ

[Bg. 10.2]

Now He says that, "Nobody knows Me." Lord says, Lord Kṛṣṇa says, "Nobody knows Me." Na me viduḥ sura-gaṇāḥ. Sura-gaṇāḥ means the demigods, those who are in the higher planets, they are called demigods. Sura-gaṇāḥ. Na me viduḥ sura-gaṇāḥ prabhavam [Bg. 10.2]. "My influence, or My activities, My power, My extensions, everything, prabhavam, na maharṣayaḥ." Maharṣayaḥ means great sages. Mahā-ṛṣayaḥ. Mahā means great. Ṛṣi means sages. They also do not know. What they do not know? Now ahaṁ hi, aham ādir hi devānām [Bg. 10.2]. "I am the original person of all demigods and maharṣīṇāṁ ca sarvaśaḥ, I am the original person of all the ṛṣis."

Now suppose we had some forefather, ten generations before. So we do not know many things about him. We may hear something by paramparā or in the family history that our tenth, tenth generation before there was one forefather. So even we do not know. So from Kṛṣṇa, or the Supreme Personality of Godhead, so many generations… In the beginning of this creation, the first beginning, Brahmā was created. Brahmā. So millions and millions and years before Brahmā was created. So what do we know about Brahmā and the demigods? So practically we do not know anything about God. It is not possible. Our teeny brain cannot approach such extensive, I mean to say, foremost platform where we can understand God.

In Śrīmad-Bhāgavatam also it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. Indriya means these material senses. We gather knowledge by sense. But these material senses are very limited. So it is not possible to understand God, or Kṛṣṇa, by speculating our mind. Mind is the center of all senses. So senses help mind gathers knowledge. So it is not possible. Because our senses are all imperfect. By imperfect senses we cannot reach to the perfect or to the unlimited. Therefore we cannot know. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. It is not possible by manipulating your different senses and knowledge and mind you can understand God.

Then how it is possible? The possibility is sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. The, if you engage your senses in the service of the Lord, then He'll reveal to your senses. The same thing. We have to acquire knowledge of God through these senses. But, in our conditional life, the senses are all impure. Therefore these senses cannot understand God simply by speculating. It is not possible. Therefore Lord says, na me viduḥ sura-gaṇāḥ [Bg. 10.2]. Now we have got developed senses. Suppose a child. A child, his understanding and his father's understanding, there is difference because his senses are not so developed. Father's senses are developed. Similarly, as we are here in this earthly planet, there are many, many other superior planets. Their senses are far, far improved. But still they cannot understand God. Still they cannot understand.

Similarly ṛṣayaḥ. Ṛṣayaḥ means great philosophers, saintly persons, sages; they also cannot understand God.

yo mām ajam anādiṁ ca

vetti loka-maheśvaram

asammūḍhaḥ sa martyeṣu

sarva-pāpaiḥ pramucyate

Now people can say that, "What is the use of understanding God? Let God remain in His place. And let me remain in my place. What is the use?" Suppose… We cannot understand God. Now argument may be, "Yes, you don't understand God. There is no necessity of bothering for understanding God." But Kṛṣṇa says, "No." If you don't take that botheration, then you'll never be happy. Neither you'll be liberated. So it is your interest to understand God. Not that God will be profited if you understand Him. No. You'll be profited if you understand Him.

Therefore He says that yo mām ajam anādiṁ ca vetti loka-maheśvaram. "Anyone who can understand Me as the origin of everything and loka-maheśvaram, and the, I mean to, the proprietor or the master of everything, yo mām ajam anādiṁ ca vetti loka-maheśvaram." Loka-maheśvaram is the Supreme Proprietor or master of all planets or all, everything, asammūḍhaḥ, without any doubt, asammūḍhaḥ sa martyeṣu, even in this material world, sa martyeṣu sarva-pāpaiḥ pramucyate, he becomes free from all sinful reactions, simply by knowing, understanding that God is great, He's the proprietor of everything, He is the friend of everyone, and He's the origin of everything, these things. If one can understand, asammūḍhaḥ… Asammūḍhaḥ means… Not that because Bhagavad-gītā's speaking like that, not that because a swami is speaking like that, but you should understand yourself asammūḍhaḥ, without any doubt. When you understand doubtlessly that God is the proprietor of everything, then you'll be liberated and freed from all, I mean to say, anxieties and miseries.

So it is our interest to know God. We are always full of anxieties. Nobody is free from anxieties. Nobody's free from miseries of this material world. And here is the process. And Bhāgavata confirms it: na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. We are making progress, but we do not know what is the ultimate goal of progress. That we do not know. Na te viduḥ.

So similarly, Bhāgavata also confirms: na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā [SB 7.5.31]. Durāśayā means some impossible hope. They are being conducted under the guidance of this illusory energy with some hope which is impossible to be fulfilled. Durāśayā. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. Why they are thinking of that impossibility? Impossible hope? Because they have taken, they are captivated by this material energy.

So Kṛṣṇa says that:

yo mām ajam anādiṁ ca

vetti loka-maheśvaram

asammūḍhaḥ sa martyeṣu

sarva-pāpaiḥ pramucyate

Pāpaiḥ. Of course, in the modern civilization, there is no distinction between pious and impious, but, according to scripture, there are pious activities and impious activities. We are always engaged in some kind of activities, either pious or impious. If we are engaged in pious activities, then we become happy in future, not exactly happy, but a little of the upper stage than others. It is stated in the scripture that by pious activities, you can have your birth in a very good place, in a very good family. You can have, you can become highly educated. You can become very beautiful and, janmaiśvarya-śruta-śrī [SB 1.8.26]. Janma, just like birth in good place, in good family, good country, and aiśvarya, and wealth and opulence. And śrī means beauty. And education. These things are result of pious activities.

Similarly, just the opposite number is impious or sinful activities. So by sinful activities you suffer. By… Suffering is always there, either in pious or impious, but there is some distinction between pious and impious. So here it is said that anyone who understands God, that He's the Supreme Proprietor, sarva-loka-maheśvaram [Bg. 5.29], vetti, without any doubt, then he becomes freed from all sinful reactions. Immediately. Thank you very much. Any question? (end)

670101BG.NY

Bhagavad-gītā 10.2-3

New York, January 1, 1967

Prabhupāda:

na me viduḥ sura-gaṇāḥ

prabhavaṁ na maharṣayaḥ

aham ādir hi devānāṁ

maharṣīṇāṁ ca sarvaśaḥ

[Bg. 10.2]

So Lord Kṛṣṇa says that nobody knows Him. Aham ādir hi devānām. If you… What to speak of the human society, even you take the demigods who are more intelligent and more advanced than the human society in other planets, they also do not know.

And maharṣayaḥ. Maharṣayaḥ means that seven great sages. Their planet is near the Pole Star. You have seen it that like asking questions, seven stars. So these stars are different planets for different great sages. They also do not know.

So na me viduḥ sura-gaṇāḥ prabhavaṁ na maharṣayaḥ aham ādir hi devānām: [Bg. 10.2] "I am the original… I am the source of all these maharṣayaḥ, all these demigods." He's the father of everyone. Maharṣīṇāṁ ca sarvaśaḥ: "I am not only the origin of these demigods, but I am also the origin of all these great sages." That means He is the origin of this universe. In the Śrīmad-Bhāgavatam it is very nicely described how this universal form took place and how Brahmā was created and from Brahmā the ṛṣis were created, how population increased generally. These descriptions are there. So actually He is the origin. Janmādy asya yataḥ [SB 1.1.1]. As it is said in the Vedānta-sūtra, everything is emanating from Him.

So He's also… According to this version, He's also origin of Paramātmā, the Supersoul. And He is also the origin of nirviśeṣa or impersonal brahmajyoti. Because it is said, aham ādir hi devānāṁ maharṣīṇāṁ ca sarvaśaḥ [Bg. 10.2]. Sarvaśaḥ means, "Anything that you have any conception of, of all them, I am the supreme source."

Therefore, as it is stated in the Śrīmad-Bhāgavatam, the Absolute Truth is realized in three phases, vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam [SB 1.2.11]. Advayam means nonduality, one. The one supreme truth, Absolute Truth, is realized in three phases, brahmeti paramātmeti bhagavān iti śabdyate: realization of the impersonal Brahman, or the glowing effulgence, just like sunshine, then the localized Supersoul, then Bhagavān, the Supreme Personality of Godhead.

And there are many expansions of the Supreme Personality of Godhead: Nārāyaṇa, Adhokṣaja… There are many innumerable planets in the spiritual world, and all of them are emanation from the Kṛṣṇa planet. And the Kṛṣṇa planet, the supreme deity is Kṛṣṇa.

This description we have got in several Vedic literatures, Brahma-saṁhitā and Vedānta-sūtra, Bhāgavata, in Purāṇas, in Upaniṣad. Everywhere these descriptions are there. Those who are scholarly student, they'll get information, and the whole thing is summarized in Bhagavad-gītā. Therefore Bhagavad-gītā is known also as Gītopaniṣad. At the end of every chapter you'll find these things are written, gītāsu or upaniṣatsu. It is one of the Upaniṣads. You have read Upaniṣad. The Bhagavad-gītā is also one of the Upaniṣads, and therefore Bhagavad-gītā is known as Gītopaniṣad.

So if nobody knows the Supreme Personality of Godhead, then how He can be known? If He is not known to the demigods, if He is not known to the great sages, then how He can be known? Yes. He can be known. He can be known in this way. When the Supreme Lord comes before you and He reveals Himself before you, then you can know. You cannot know by your imperfect senses.

Our senses are imperfect. We have… Several times we have described in this meeting that our senses cannot realize the Supreme Truth. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. Our senses are so imperfect that simply by expanding the sense power artificially, speculating, we cannot realize. These are described in different way in different scriptures.

So He can be known how? That is also described-sevonmukhe hi jihvādau svayam eva sphuraty adaḥ: when you become in a submissive attitude and you chant. Jihvādau. Jihvādau means the realization begins from the tongue. God realization begins from the tongue. Therefore the tongue's function is to eat and to vibrate sound. So these two processes, vibration of Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare and eating kṛṣṇa-prasāda… You cannot allow your tongue to taste anything and everything. If you can control your tongue for eating kṛṣṇa-prasāda and if you engage your tongue in vibrating the transcendental sound Hare Kṛṣṇa, then sevonmukhe hi jihvādau [Brs. 1.2.234].

By this submissive process that "I surrender my tongue to the Supreme Personality of Godhead," then by controlling the tongue, you controlling all other senses. You go to a straight line from the tongue to the down, all senses will be controlled. And if you cannot control your tongue, then you cannot control your senses.

So the first and foremost thing is that you control your tongue. Don't allow your tongue to taste everything and anything. Kṛṣṇa has given us so many nice preparations. Day before yesterday we were present here. We had feasting. Everybody had tasted. So many nice things we have got. Kṛṣṇa baṛo doyāmoy, koribāre jihwā jay, swa-prasād-anna dilo bhāi. Our tongue is very fastidious. He wants to taste this, taste this, taste this. But Kṛṣṇa is so kind that He gives us varieties of prasādam so you can taste them, you can satisfy your desire at the same time you become spiritually advanced. This is a nice process.

It is not that in this association you have to do this. You can learn this art, and you can have it in your home. You can also prepare such preparation, nice preparation, at your home, offer to Kṛṣṇa. That is not very difficult. We every day prepare and offer to Kṛṣṇa and chant the mantra,

namo brahmaṇya-devāya

go-brāhmaṇa-hitāya ca

jagad-dhitāya kṛṣṇāya

govindāya namo namaḥ

That's all. It is not very hard. Everyone can prepare the foodstuff and offer to Kṛṣṇa and then take it, and then with family members or with friends you can sit down and chant before the picture of Kṛṣṇa,

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare

and live a pure life. Just see the result. If every home, every person, takes to this principle of understanding Kṛṣṇa, it will become… The whole world will become Vaikuṇṭha. Vaikuṇṭha means where there is no anxiety. Vaikuṇṭha. Vai means without, and kuṇṭha means anxiety. This world is full of anxiety. Sadā samudvigna-dhiyām asad-grahāt [SB 7.5.5]. Because we have accepted this temporary existence of material life, therefore we are always encumbered with anxiety. Just the opposite thing is there in the spiritual world, where the planets are called Vaikuṇṭha. Vaikuṇṭha means without anxiety.

We want to be free from anxieties. Everyone is trying to get himself free from anxieties, but he does not know how to get out of this anxiety. This taking shelter of intoxication is no use to get oneself free from anxieties. It is a drug. It is oblivion. Sometimes, for sometimes we forget everything, but again when you come to your consciousness the same anxieties and same thing are there. So this will not help you.

If you want to be free from anxieties and if you want actually life eternal with bliss and knowledge, then this is the process. This is the process. You have to understand Kṛṣṇa. Here it is clearly stated that na me viduḥ sura-gaṇāḥ [Bg. 10.2]. Nobody can understand. But there is a way. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234]. This is a process. There are several places in Śrīmad-Bhāgavatam this process is described in a different way. Just like in one place it is stated that

jñāne prayāsam udapāsya namanta eva

jīvanti san-mukharitāṁ bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir

ye prāyaśo 'jita jito 'py asi tais tri-lokyām

It is very nice verse. It is said that ajita, nobody can know. God's another name is Ajita. Ajita means nobody can conquer Him. Nobody can approach Him. Therefore His name is Ajita. So Ajita becomes conquered. Ajita jito 'py asi. Although the Lord is unknowable, the Lord is unconquerable, still, He is conquered. How? Sthāne sthitāḥ.

Persons… Let them remain in their own position but adopt this principle. What is that? The principle is that jñāne prayāsam udapāsya. Give up this nonsense speculation, volumes of books. The world is producing every year volumes of books, and they're useless. After six months that is useless, thrown. So don't take to that speculative process, this way and that way, this way and that way, because our senses are limited. How you can have the Supreme Truth known by these imperfect blunt senses?

So my senses, my speculative power may be greater than you, and another person's speculative power may be greater than me, but nobody can… Here it is clearly stated, na me sura-gaṇāḥ viduḥ. What you are? You are human being. Even the sura-gaṇāḥ and the great sages, they cannot. Therefore the Brahmā says that jñāne prayāsam udapāsya. Give up this process of so-called knowledge, researching, speculation. Give up this. Udapāsya, udapāsya means throw it away. Jñāne prayāsam udapāsya namanta eva. Namanta means just become submissive. Just acknowledge yourself that your senses are limited. You are subordinate even to the material nature and what to think of God? Everyone is subordinate to the control of the Supreme Lord. Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. Nobody can be equal or greater than God. Therefore your qualification should be: be submissive. Don't waste your time in speculating. Be submissive.

Jñāne prayāsam udapāsya namanta eva and san-mukharitāṁ bhavadīya-vārtām. San-mukharitām means just try to hear about the glories of the Supreme Lord from the mouth of realized souls. Don't go to the unauthorized persons. Now, how you can know what is the difference between unauthorized and authorized? That you can know also. There is description. That, in Bhagavad-gītā you'll see, who is authorized, who is not authorized. The Lord says, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. This authority is handed over by disciplic succession.

So just like Kṛṣṇa is handing over the authority to Arjuna. And Arjuna says paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. So here, if we follow the Arjuna's process and if we try to understand as Arjuna understood, then the authority is there. It is not very, very difficult to understand who is authority. So sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Jñāne prayāsam udapāsya namanta eva san-mukharitām. You have to find out that authority. That's all. That authority you have to find out and remain in your place and try to hear submissively everything, svayam eva sphuraty adaḥ. As soon as you become submissive and hear from authorities, then the whole thing will reveal within yourself. God is the always ready to be revealed to you. But how does He reveal? He reveals as soon as you become submissive, you become devotee, you become Kṛṣṇa conscious, you just follow the path traversed by the great mahājanas, great ācāryas. Then it is… Everything is known.

Although He's not known even to the demigods, even to the great sages, he can be known to you at your home, ajita jito 'py asi, although He is unconquerable, if you adopt this process. So you have to adopt the process only. Otherwise, if you don't adopt the process, there is no alternative. You cannot know. Because greater personalities than us in the human society, the devas, the sura-gaṇāḥ… Sura-gaṇāḥ means the demigods. They cannot know.

And if you follow this principle, to understand the Supreme Lord, Personality of Godhead, then what will be the result? It is stated here,

yo mām ajam anādiṁ ca

vetti loka-maheśvaram

asammūḍhaḥ sa martyeṣu

sarva-pāpaiḥ pramucyate

Sarva-pāpaiḥ pramucyate. As soon as you understand thoroughly… You can understand thoroughly. This is the process. And how you understand? The standard of understanding? The standard of understanding is that the Supreme Lord is anādi. He is the cause of all causes, but He is not caused by any other cause. He has no other cause. Just like Kṛṣṇa is stated,

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

Kāraṇa means cause. He is the cause of all causes. To understand Kṛṣṇa the Supreme Lord is to thoroughly be convinced that He is the cause of all causes. Yo mām anādim. Anādi means He has no other cause.

Sarva-loka-maheśvaram [Bg. 5.29]. And He is the proprietor. He is the master. He is the proprietor of all planets, either in this material world or in the spiritual world. Sarva-loka-maheśvaram. Asammūḍhaḥ. Not by… Not accepting blindly. Don't accept blindly. You have got… God has given you power of reasoning, power of arguments. But don't argue falsely.

The process is… That is also mentioned in the Bhagavad-gītā. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. If you want to understand that transcendental science, then you have to follow this principle. What is that? Tad viddhi praṇipātena. You have to surrender. The same thing: just like namanta eva. Unless you become submissive, you cannot be a surrendered soul.

And where? Praṇipāta. Where you will find a person that "He is… Here is a person where I can surrender"? Then that means we have to make a little test where to surrender. That much knowledge you must have. Don't surrender to any nonsense. You have to… And how that intelligent or nonsense can be found out? That is also mentioned in the śāstra. That is mentioned in the Kaṭha Upaniṣad. Tad viddhi praṇipātena pari… [Bg. 4.34]. Kaṭha Upaniṣad says that tad-vijñānārthaṁ sa gurum evābhigacchet śrotriyaṁ brahma-niṣṭham [MU 1.2.12]. This śrotriyam means that one who is coming in disciplic succession. And what is the proof that he has come under the disciplic succession? Brahma-niṣṭham. Brahma-niṣṭham means he is fully convinced about the Supreme Absolute Truth. So there you have to surrender. Praṇipāta. Praṇipāta means prakṛṣṭa-rūpeṇa nipātam, no reservation.

If you find out such person, then surrender there. Praṇipāta. And try to serve him, try to please him, and question him. The whole thing will reveal. You have to find out such an authoritative person and surrender unto him. Surrendering unto him means surrendering unto God because he is God's representative. But you are allowed to make questions, not to waste time, but for understanding. That is called paripraśna. These are the process. So everything is there. We have simply to adopt it. But if we don't adopt the process and simply waste our time by intoxication and speculation and all nonsensical activities, oh, that is not possible ever. You'll never understand what is God. Because God is not understandable even by the demigods and by the great sages. What is our teeny efforts?

So these are the process. And if you follow, asammūḍhaḥ, asammūḍhaḥ, if you follow the principles and slow but sure, asammūḍhaḥ, without any doubt, if you make… That is the… Pratyakṣāvagamaṁ dharmyam. If you follow, you'll understand, yourself, "Yes. I am getting something." It is not that you are in blindness, you are blindly following. As you follow the principles, you'll understand.

Just like if you eat proper nourishing foodstuff, you'll feel yourself strength and your hunger satisfied. You haven't got to ask anybody. You'll feel yourself. Similarly, if you come to the proper path and if you follow the principle, you'll understand, "Yes, I am making progress." Pratyakṣa… In the ninth chapter He has said pratyakṣāvagamaṁ dharmyaṁ susukham.

And it is very easy. And you can do in happy mood. And what is the process? We chant Hare Kṛṣṇa and eat kṛṣṇa-prasāda and study Bhagavad-gītā philosophy, hear nice musical sounds. Is it very difficult? Is it very difficult? Not at all. So by this process you'll be asammūḍhaḥ. Nobody can cheat you. But if you want to be cheated there are so many cheaters. So don't make a cheater and cheated society. Just follow the paramparā system as it is prescribed in the Vedic literature, as it is recommended by Kṛṣṇa. Try to understand it from the authoritative source and try to apply it in your life.

Then asammūḍhaḥ sa martyeṣu. Martyeṣu means… Martya means those who are eligible for dying. Who are? These conditioned souls, beginning from Brahmā down to the insignificant ant, they are all martya. Martya means there is a time when they will die. So martyeṣu. Amongst the dying mortals he becomes the most intelligent. Asammūḍhaḥ sa martyeṣu. Why? Sarva-pāpaiḥ pramucyate. He is free from all kinds of reactions of sinful action.

In this world, in this material world, I mean to say, knowingly or unknowingly, we are all always committing sinful acts. So we have to get out of this reaction. And how to get out of it? That is also stated in the Bhagavad-gītā. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]. If you do, act only for Kṛṣṇa… Yajña means Viṣṇu or Kṛṣṇa. If you only act for Kṛṣṇa, then you are freed from the reaction of anything. Śubhāśubha-phalaiḥ. We do something auspicious or inauspicious. But those who are in Kṛṣṇa consciousness and acting in that way, he has nothing to do with what is auspicious or inauspicious because he's in touch with the most auspicious, Kṛṣṇa. So therefore sarva-pāpaiḥ pramucyate. He becomes freed from all reactions of sinful activities.

This is the process. And if we adopt this process, so ultimately we can get in touch with Kṛṣṇa and our life becomes successful. The process is very simple, and we can, everyone can adopt. Thank you very much. (end)

670102BG.NY

Bhagavad-gītā 10.3

New York, January 2, 1967

Prabhupāda:

yo mām ajam anādiṁ ca

vetti loka-maheśvaram

asammūḍhaḥ sa martyeṣu

sarva-pāpaiḥ pramucyate

Now, here is nice formula presented by Kṛṣṇa Himself, that one should understand the position of Kṛṣṇa. What is the position of Kṛṣṇa? Ajam, unborn. And anādi, without any cause. Everyone, we have got experience that we are born and we have our cause. The father is the cause of our birth. This is the distinction between myself and Kṛṣṇa. Now, if somebody poses himself that he is God, he has to prove himself that he is unborn and he is not caused. We are… This is very simple thing. Our practical experience is that I am born and I am caused because the father and mother is the cause. So Kṛṣṇa is not caused, neither He is born. So one has to understand this. Understanding of God, or Kṛṣṇa, is that one should be firmly convinced that God is never born, nor He is caused by anything. He is the cause of all causes. But He is not caused by anything. This is the difference.

Yo mām ajam anādiṁ ca vetti, "knows, one should know," loka-maheśvaram. And because He is not cause, therefore He is the proprietor of all manifestations. He is the proprietor. Asammūḍhaḥ. Asammūḍhaḥ means one who understands this simple philosophy, he is not illusioned. Every one of us is illusioned. This is illusion. Just like we are claiming this land as our land. "We are Americans. It is our land." "I am Indian. Oh, India is my land." This is illusion. So practically we see that how I become the owner of this land? Before my birth the land was there, and after my death the land will be there, and I do not know where I am going to take my birth. So how many times after repeated birth and death I shall go on claiming, "This is my country; this is my home," and again leave it and go another place: "This is my country; this is my home." Is it not nonsense?

If I am eternal, I am simply changing my dress, and I do not know how many times I have changed my dress during this life, and if I claim a particular dress, "Oh, this is my dress," is it not nonsense? You are changing dress always. You are changing your country, you are changing your form, and still you are claiming, "This is mine." And you are too much engrossed in this conception of life.

So one has to be disillusioned, means out of illusion. So whatever we are doing in this material conception of life, that is illusion. Therefore we cannot understand God. One who is not under the spell of illusion he can understand, asammūḍha. He can understand God. So first of all we have to understand whether we are not illusioned. Asammūḍhaḥ sa martyeṣu. Martyeṣu, in the, among, in the human society or in the society… Not only… Martyeṣu means all living entities who are conditioned, or, rather, conditioned souls. Asammūḍhaḥ. Sarva-pāpaiḥ pramucyate. He becomes at once freed from all… So if we want to become freed from all encumbrances of this material world, then we have to understand God. There is no question of neglecting. It is the prime duty.

Therefore in the Bhagavad-gītā it is said, manuṣyeṣu, sahasreṣu. Manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. This understanding, this perfect knowledge, is possible… Out of many, many millions of human beings or living entities, one may be enlightened. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. Martyeṣu yatamāneṣu api sahasreṣu madhye yo yadṛk ca mat-tattva-vit.(?)

Oh, generally we are born all fools, because as soon as I take my birth, I am nourished by my parents very nicely, and I am educated in such a way that I falsely claim some land as my land, I falsely claim something which is not at all… But we are educated in that. This is called national education. That means to make you more foolish. That, the so-called national education, means to make you more and more foolish. I am already born foolish, and my education is given to make me more foolish. Just I am not foolish? Because I am changing my, this country, I am changing my society, I am changing my body. Still, I am claiming, "This is mine."

You have got so many "mines." You have got so many dresses. Why do you claim a particular dress as "this is yours"? Why? Don't you think that after changing so many dresses, if you are particularly situated in certain kind of nice dress, may be very nice dress, but why do you attach so much importance on that nice dress? Why don't you understand that this dress is nice. That's all ri… Next moment I may be in a very ugly dress. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. As you are associating with the different kinds of material modes of nature, we have to change your dress. That is in the grip of material nature. You cannot say. You cannot dictate, "Oh, nature, please don't change my dress. Keep me American." No. She is not your order-supplier. She will see what dress you require. So she will examine what is your mentality. "Oh, your mentality is dog, doggish? Take this dog's dress. No more American dress." And if you have god's mentality, "Oh, take this god's dress."

This is under, in the material nature. How can we control it? You are not controller of material nature. You cannot dictate. You can dictate some of your followers, that's all. But you cannot dictate the supreme authority. That is not possible. Just like I can dictate to my students, but I cannot dictate the government. I have to obey the orders of the government, however great swamiji I may be. That is not possible. Similarly, we cannot dictate. Prakṛteḥ kriyamāṇāni [Bg. 3.27].

Therefore, out of many, many fools… We are all fools. So it is said, manuṣyāṇāṁ sahasreṣu [Bg. 7.3], martyeṣu yatamāneṣu, that somebody tries to understand, "Oh, actually what I am? Am I American or Indian or Chinese or Japanese or cat or dog?" This inquiry. This is inquiry. This is really inquiry, "What I am?" So this inquiry goes on. This is called brahma-jijñāsā, this inquiry.

Now, if you inquire something, then you have to ask somebody. You cannot go on inquiring and answering yourself. That is another foolishness. If you inquire, then you have to inquire from a person who is bigger than you. Is it not? Can you inquire yourself when… Suppose you may cross a street. You have forgotten which way to go. Then you have to inquire some police standing there or some gentleman, "Where is this way?" So similarly, this inquiry, if this inquiry comes into you, that "What I am?" then you have to go to an authority. The Vedic injunction therefore asks you, tad-vijñānārthaṁ sa gurum evābhigacchet: [MU 1.2.12] "If you are actually seriously an inquirer, then you must go to a spiritual master."

And what is that? What is that spiritual master? Simply a red dress like this or having a big beard? No. Samit-pāṇiḥ. Samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham. You have to go to a person who is conversant with the science of Kṛṣṇa. You have to go. So this is the formula. Manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. Martyeṣu yatamāneṣu sahasreṣu madhye yo yadṛk ca mat-tattva-vit. Nobody inquires even. But if a man is fortunate to inquire, he can make progress and come to this understanding, that Kṛṣṇa is the origin, cause of all causes.

Go on inquiring. The inquiry is called philosophy. Philosophy means to inquire, research. Or say… You have read in the Bhagavad-gītā, jñānī jijñāsuḥ. Jijñāsuḥ means inquiry. Four kinds of people who are in the righteous path, whose life is regulated, who is not upstart, who follows the rules and regulation of scriptures, and higher authority, or higher principles, such person, not all… That is also described in the Bhagavad-gītā: na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Those who are simply addicted to, I mean to say, sinful activities, they cannot inquire. They will be in the darkness, gone, gone under some intoxication, gone. But those who are actually righteous and pious, they will have this inquiry, and they will come to God.

So sattva-saṅgī. And this inquiry, this association is made to give facility to the people that they may come and inquire about Kṛṣṇa. You see? And learn the science and apply it in our life and be happy. This is a process to make people actually happy. It is not a thing to exploit people. The exploitation is going on, but this society, Kṛṣṇa consciousness, it is… The aim of this society is to enlighten people about the science of Kṛṣṇa, or science of God, so that they can understand it rightly and apply it in the life and become happy.

You want happiness, but you do not know the way of happiness. This is the way of happiness, to understand Kṛṣṇa. What is the cause of distress? Distress is caused by sinful activities. So here it is said that sarva-pāpaiḥ pramucyate. If there is no sinful reaction, where is your suffering? So here it is clearly said that "One who understands Kṛṣṇa without any doubt, that He is the origin of everything, he at once becomes relieved from all reaction." Here also He says, and in the last chapter, eighteenth chapter also, the Lord says that ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: [Bg. 18.66] "You just come to Me, and I shall give you protection from all reactions of sinful activities."

So if He is the origin, if He is God, and if He is all-powerful, He can give you shelter. Don't… Don't disbelieve Him. He is not a man like me. If I promise you something, it may be broken because I am not all-powerful. But here is a promise by the all-powerful.

So best thing is… So, sattva-saṅga. So this mentality develops by this association. Satāṁ prasaṅgān mama vīrya-samvidaḥ. If you associate with Kṛṣṇa consciousness society, then the benefit will be that your dormant, I mean to say, relationship with Kṛṣṇa will be invoked. We have got, every one of us, we have got our eternal relationship with God. And the foolish people, they say that "I don't believe God." Just like an upstart son says, "I have no connection with father." How can you disconnect your father? Similarly, there is no question of disbelieving in God. It is simply foolishness, simply foolishness.

So that dormant relationship is there. Nitya-siddha kṛṣṇa-bhakti. You want to serve Kṛṣṇa, but it is now covered. You want to revoke [invoke] your relationship with Kṛṣṇa. Just like a good son, if he is not mad, he is not crazy, natural affection is there for father. Natural affection is there, father. As soon as the father, the parents, call, they go. So similarly, we have got this dormant relationship with Kṛṣṇa. Simply by the spell of illusion we are thinking that "We have no connection with God or Kṛṣṇa. Let us act independently and do all foolish things and be happy." So we are unhappy; so we are frustrated; so we are full of anxieties. This is our position.

So here it is stated that when, by good association, when we associate with persons who are in the knowledge of Kṛṣṇa, in knowledge of God, in the science, if we associate, then this dormant intuition will be revived and we shall be engaged in Kṛṣṇa consciousness.

Atrājam ity anena pradhāna-pradhānāt cid-vargāt saṁsāra-vivargāc ca veda, veda.(?) Now, here this ajam, that God is unborn, this indicates that He is different from this material world because in the material world we have no experience that anyone is unborn. Everyone is born. Not only everyone, everything is born. This your New York City is born. You will find some date in the history that the New York City was started four hundred years or five hundred years. So we have got, we are very much fond of history. That means finding out the date of birth of everything. So this is the nature. So "He is unborn" means that spiritual nature is not like this material nature. At once we can understand. Spiritual nature is born and… Material nature is born, and spiritual nature is not born. This is the distinction. Therefore Kṛṣṇa is not material, He is spiritual. Because He says unborn, therefore He is not material. Immediately you have to understand.

Those foolish commentators do not understand this, that if Kṛṣṇa is unborn, then how He can become like one of us if He is unborn? Therefore in the Bhagavad-gītā you will find, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Because Kṛṣṇa is before you just like an ordinary person, or not ordinary, extraordinary… But here in this world, even extraordinary person, he is also born. He is born. The President Johnson is born. So you are also born. Everyone. Even Brahmā is born. But He is not born.

So how can I deride on Kṛṣṇa as ordinary man? Therefore in the Bhagavad-gītā I will find it is said that avajānanti māṁ mūḍhāḥ: [Bg. 9.11] "Those who are fools, rascals, they think of Me as ordinary man." Yes. But He is not ordinary man. Exactly this word is used, you will find in the Bhagavad-gītā, mūḍha. Mūḍha means the fools, rascals. They think of Kṛṣṇa just like ordinary man. But He is different. He is different from everything of this world because everything of this world is born. You will trace out the history, the birthdate. But you cannot.

Therefore, ajam anādi. Anādi, you cannot find out any date. Adyasya sapariṇāmena asya deha-janmasu janma-stha anādim ity anena viśeṣataḥ mukta-cid-vargāc ca veda.(?) Anādi. Now, anādi, this word, should be very nicely analyzed. Anādi means without any cause. Now, Kṛṣṇa may be spiritual, but there are other spiritual bodies also. There are many spiritual bodies, and we are also having spiritual body, but it is now covered. But our spiritual body is also due to Kṛṣṇa. Because everything is born, everything is born. So my spiritual body is also born. It is not born exactly, but because we have no idea about the spiritual existence, therefore the cause and effect we have to take it for granted.

Just like in the fire there is always the sparks of fire. The sparks of fire are not born. It appears… When it is manifested, it appears just like born from the fire. But actually it is not born; it is there. It is there. You have seen fireplace, "phut!" and you see thousands of sparks at once, and again comes down. Similarly, we are not born. We are also not born. But there is difference because the sparks come out of the original fire. So we are all sparks, spiritual sparks. We come out from Kṛṣṇa. So even though we are not born, but the cause is Kṛṣṇa. Therefore Kṛṣṇa is different from us. Is not that logic right?

So we cannot be Kṛṣṇa. Fools claim that "I am Kṛṣṇa." How you can be Kṛṣṇa? There is difference. This is the difference. Also not different. Therefore Lord Caitanya's philosophy, acintya-bhedābheda, simultaneously one and different. The same example: take it that the sparks of the fire, they are fire. They are not anything. But they are not the original fire, the sparks. They are fire. So therefore, so far the fiery qualities concerned, we are all one with God, but because we are generated from God, therefore we are different. So God is different, simultaneously one and different, actually different.

Just like father and son. The same example: father and son, different and nondifferent at the same time. Because son is born, is the expansion of the body of the father. Therefore he is nondifferent. But still, the son is not father. If the son claims in all respects that "I am as good as father," oh, that is nonsense. So this is philosophy. Adyasya sa-pariṇāmena deha… Anādim loka-maheśvaram iti muktyādi-vargāt prakṛti-kalaṁ ca veda.(?) And because he is declaring Himself loka-maheśvaram, loka-maheśvaram-that means He is the supreme proprietor of everything-therefore He is different from everything. He is different from everything.

Suppose I am proprietor of New York State, but still, I am different from New York State. These things are to be carefully analyzed. Those who are monists, they say, "everything one." How you can say one? How you can say one? In every step different. In every step different. This is dvaita-vāda, duality. So this philosophy of Lord Caitanya, that simultaneously one and different, that is the perfect philosophy. Nobody can say that we are completely different from God, and nobody can say we are completely one with God. We are both, one and different. These things are to be understood analytically like this, as it is explained here. This is understanding of Kṛṣṇa. If you try to understand Kṛṣṇa and your position in such nice analytical way from authoritative sources, then at once you become free from all sinful activities. This process.

So this Kṛṣṇa consciousness process-Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare-will help you to understand. It will cleanse your dirty things from the mind, and therefore, then you shall be able to catch up anything. To understand anything to do, one requires to be little qualified. You see? Unless such qualification… So this

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare

if you chant always, twenty-four hours, without any payment, so it will cleanse. It will cleanse your heart so that you will be able to analyze your position, God's position, the world's position, your relationship, your activities. Then everything will be nicely clear and illuminated.

So this association is made for that purpose, and we are trying to distribute this knowledge from authoritative books like Śrīmad-Bhagavad-gītā and Śrīmad-Bhāgavatam, and as far as possible, we are using our all talents in this, and we welcome you. And take advantage, participate with us. Thank you very much. Any questions? (end)

670103BG.NY

Bhagavad-gītā 10.4

New York, January 3, 1967

Prabhupāda:

buddhir jñānam asammohaḥ

kṣamā satyaṁ damaḥ śamaḥ

sukhaṁ duḥkhaṁ bhavo 'bhāvo

bhayaṁ cābhayam eva ca

So what is knowledge? Knowledge means distinguishing the spirit from matter. That is knowledge. We should understand what is spirit and what is matter. We are combination of matter and spirit. Actually I am a spirit, but I am now covered, embodied by matter. When we make a complete analytical study what is matter, what is spirit, that is called knowledge.

Material knowledge, any subject matter you can take, but that is temporary. Just like this body is temporary, similarly, any material knowledge you acquire, either you become a chemist or physicist or a medical man or an engineer, whatever you may acquire knowledge, all this knowledge will finish as soon as this body is finished. You forget. Death means forgetfulness.

Because the spirit does not die, eternal, so spiritual knowledge continues. If you develop spiritual knowledge… Suppose cent percent spiritual knowledge you acquire in this body. Then that will continue with you. Even after destruction of this body that spiritual knowledge will continue with you, and when you get next body, you begin… You finished your ten percent. You will begin again from eleven percent. That knowledge will not be lost. That is the law of nature. Spiritual knowledge… In the Bhagavad-gītā we have studied already, svalpam apy asya dharmasya trāyate mahato bhayāt. If you cultivate spiritual knowledge even one percent, two percent, that can render you greater service because it will continue. Once spiritual knowledge begun, it will not be stopped. The best thing is to finish it cent percent in this life because this human form of life is meant for cultivating spiritual knowledge.

It is not meant for material enjoyment. Material enjoyment means eating, sleeping, and defending and mating. These four principles, they are called material enjoyment. Just like we see advertisement. The other day I was seeing the New York Times magazine. So all advertisements were based on mating. That's all. So because mating is most attractive, therefore the shopkeepers, they advertise their dress, putting before one very nice girl. Because our attraction is for mating, so as soon as we see a nice girl our attention is diverted immediately. That is the psychology. So these are all material enjoyments: eating, sleeping, defending and mating.

And spiritual enjoyment is just opposite. There is no sense enjoyment. There is self-realization, or purifying the senses. Spiritual enjoyment means purifying the senses. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. It is a purificatory process. And as soon as you purify your senses, then you become in full Kṛṣṇa consciousness and become eligible for being transferred to the spiritual world.

So this human form of life is specially meant for cultivation of spiritual knowledge. Because in any other form of life… There are eight million four-hundred-thousands of species of life, and the best developed consciousness form of life is the human form of life, especially civilized men. There are 400,000 species of human beings. Human being means with two hands and two legs. So not all of them are efficient, but they have got this Kṛṣṇa consciousness dormant. Even in the lowest aboriginal stage of life there is dormant Kṛṣṇa consciousness. But civilized life, Aryan, Aryan family, they are quite competent to deve…, culture, to cultivate this knowledge.

So jñāna, knowledge, means distinguishing between spirit and matter. And this knowledge should be cultivated and taken full advantage in this life. That is successful life. In the Śrīmad-Bhāgavatam it is stated, tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ [SB 1.5.18]. Now, a living entity, a spiritual spark, is wandering, wandering from, not only from one country to another country or from one body to another, but one planet to another. The qualification of a living entity is called sarva-ga. Sarva-ga. Sarva means all, and ga means one can go. You can go anywhere.

Just like you have the facility of traveling over the surface of the world or in the outer space on the earth. But you cannot go beyond the orbit. This is called conditioned life. In conditioned life we are limited in our traveling. But in spiritual life you can travel anywhere. The best example is Nārada Muni. He can travel anywhere he likes. Even in this universe we have got a planet which is called Siddhaloka, a planet of the perfect. Not perfect completely, but they are called siddha. Siddha means almost perfect. The inhabitants of that planet, they can travel without any aid of a sputnik or aeroplane from one planet to another. We get this information from Śrīmad-Bhāgavata. So in spiritual life we have got complete freedom to move, to act, to enjoy. So that spiritual knowledge should be cultivated. That is the best utilization of this human form of life.

If we do not utilize this human form of life for spiritual cultivation, then we are practically committing suicide. Ātma-han.

There is a very nice Sanskrit verse that… Just like you have to cross a great ocean. Now, if you want to cross Atlantic Ocean from New York to England, then you must have a very nice ship and a good captain and the atmosphere very favorable. Then it is very easy to cross. So that example is given in a Sanskrit verse, nṛ-deham ādyaṁ su-labhaṁ su-kalpam. Now, to cross this ocean of material existence… This is ocean. It is compared with ocean. Bhava-sāgara. Sāgara means ocean. So to cross this ocean you have got very nice ship. What is that? Nṛ-deham. This human form of life. Nṛ-deham ādyam. It is very nice ship. And su-labhaṁ su-labhaṁ su-durlabham. Su-labham means this kind of ship you cannot get always. It is an opportunity.

This is an opportunity because we do not know what is going to happen in my next life. There is no guarantee that in next life you are going to take your birth in America or in human form of life. There is no guarantee. Therefore, so long you have got this opportunity, you must fully utilize it. Nṛ-deham ādyam su-labhaṁ su-durlabham. Su-labham, by opportunity, by fortune we have got this, su-labham. And su-durlabham. Su-durlabham means it is very difficult to get this body, because… Just imagine. By gradual evolutionary process from the aquatic to the plant life, then from plant life to worm life, then from worm life to bird's life, then from bird's life to beast life, from beast life to human life-this is the gradual process of evolution. So therefore this human form of life is very difficult to get. By some fortune you have got now. So therefore it is said, su-labhaṁ su-durlabham.

And you have got this nice ship. And guru-karṇa-dhāram. And if you have got a nice spiritual master who is captain, good captain, who can help you to ply your ship on the same. So nṛ-deham ādyam su-labhaṁ su-durlabham. And atmosphere is Kṛṣṇa consciousness, created by the Supreme Lord by delivering you the message of Bhagavad-gītā. So you have got very good atmosphere. Just you compare in the same way: If in Atlantic Ocean there is no wind, there is no hurricane, and you have got a very good ship and very good captain, now take this opportunity of crossing. If you don't cross, then you are committing suicide. Oh, very nice.

So these are the opportunities of developing your knowledge in Kṛṣṇa consciousness and spiritual culture. And the advantage is that as soon as you become fully conscious of your constitutional position, then you are freed from this material entanglement. This is called jñānam. Jñānam asammohaḥ. Don't be very hesitant. Asammohaḥ means if you want to acquire some knowledge, you should acquire it maybe slowly but acquire it very surely, step by step. Don't be impatient. Asammohaḥ. Not that blindly accepting something and thinking that "I have got all knowledge. Finished." No.

You have got developed consciousness, you have got intelligence, but that intelligence, consciousness, depends also on your mode of living, on your mode of behavior. Therefore one has to become a brāhmaṇa, sāttvika, in the modes of goodness. Then you will be patient, patient, śānta, peaceful. If you become hesitant, then you cannot. This is called asammohaḥ.

Asammohaḥ kṣamā. Kṣamā means tolerant. Tolerant. You should not be disturbed. Suppose you are in this Kṛṣṇa conscious society. Now, you cannot expect that all the members of the society will be first-class men. How can we expect? We are collecting members of the society from all classes of men. So there may be a man in goodness, a man in the passion and a man in the ignorance. But if you think, "Oh, this man is not good. That man is not good," oh… No. You should be tolerant. You haven't got any connection with this man or that man. You are connected with the philosophy, with the process of life, and you are connected… Just like the same example: suppose you are on the ship. You do not find just all men to your choice. There may be different kinds of men. But what is that to you? You have to cross the Atlantic Ocean, patiently cross. Just sit down tightly on the ship and take advantage of the opportunity. That is your business. This is called kṣamā. Kṣamā means excuse and tolerant.

Suppose somebody has offended you. Excuse him. This is also another kind of penance. Lord Caitanya has taught us:

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

[Cc. Ādi 17.31]

If you want to chant Hare Kṛṣṇa, then you have to become tolerant. What kind of tolerant? Just like a tree. Don't you think a tree, how much tolerant it is? Everybody is committing offense on the tree. Somebody is snatching its twigs, somebody is snatching its flowers, somebody snatching leaves, somebody cutting, but it does not protest. Rather, on the contrary, it supplies you fruits, flower, and gives you shelter. So tree is the nicest example for tolerance. So Lord Caitanya teaches us that we should become tolerant just like a tree. And tṛṇād api sunīcena, and forbearance just like a grass. Just like you trample over grass. It does not protest. Tṛṇād api sunīcena taror api sahiṣṇunā, amāninā.

And you should not be puffed up with your artificial honor. "Oh, I am this. I am that." This, that, that belongs to this body. You are apart from this body. Suppose you are king in this body. So you have no connection with that body. And suppose you are the poorest man. You have no connection with that body. So why do you identify yourself that "I am poor" or "I am king"? You are neither king, neither poor. You are spirit soul. Therefore amāninā. You should not be hankering after these temporary honors of this material world. Honor or dishonor, the same thing because we do not belong to that honor, that kind of honor or dishonor. So tṛṇād api sunīcena taror api sahiṣṇunā, amāninā mānadena. But other foolish creature who disturbs you, you should give him all honor. Who is identified with this body, give him all honor, "Oh, you, sir, you are very beautiful. You are very learned." So that he may not disturb you, give him all honor.

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

[Cc. Ādi 17.31]

In this process you can go on chanting. Nobody will disturb you. Because as soon as you take to spiritual life, there will be so many disturbances. Because it is a declaration of war with the illusory energy, so as soon as you become Kṛṣṇa conscious, the illusory energy sees, "Oh, this man is going out of my hand, out of my control. Oh, give him all impediments." Therefore you have to learn this tolerance. Therefore next two words after kṣamā, satyam. Satyaṁ yathā dṛṣṭy-artha-viṣayaṁ para-hita-bhāṣaṇam.(?) Satyam means you should speak the actual truth. You should not flatter. You should not flatter for sense gratification. Satyam.

Satyaṁ paraṁ dhīmahi. In the Śrīmad-Bhāgavatam the definition of truth, Absolute Truth, is given there. What is that? Janmādy asya yataḥ: [SB 1.1.1] "The Absolute Truth is that from which everything emanates, the original source of all." That is Absolute Truth. So you should understand what is satyam, Absolute Truth, satyam. And para-hita-bhāṣaṇam. You should speak truth also.

What is that truth? That truth is "God is great, and we are subservient. So our duty is to abide by the orders of God," the simple truth. "God is great." You can say, "Why we should abide by the orders of God?" Because you are subservient. "No, I am not subservient." That is untrue. You are subservient. If you don't accept your subordinate position before God, then you have to accept your subordinate position under these material stringent laws. You have to become subservient. There is no other alternative. You cannot become absolute.

It is a false notion that you are independent. You are not independent. It is a false notion. Nobody is independent. We may be puffed up that "We belong to an independent nation. Now we have got…" Just like Indian. We were under British rule. Now we have got independence. This is all false notion. What is that independence? The nature's law is forcing starvation. What is this independence? They are now begging grains from other countries. In British time there was no begging at least. Now their independence means they are begging. So these are all false notions. Nobody is independent. He is dependent in some way or other under the laws of nature. The laws of nature at once can force the stringent laws, and he becomes subservient. So subservient, to become subservient, is your nature. You cannot alter it. The best thing is that instead of becoming subservient to this false, you should become subservient to the Absolute Truth. Satyaṁ paraṁ dhīmahi [SB 1.1.1].

Therefore Bhāgavata instructs you that you just try to offer your respectful obeisances unto the Supreme Truth. That is your perfection of life. Satyaṁ damaḥ. Anartha-viṣaya-śrotrāder niyamānam.(?) Damaḥ. Damaḥ means to control the senses. Anartha. Now you are sitting here. It is very kind of you. But you could go to a cinema house or hear from, I mean to, world noise by television or, say, something like… It is simply waste of time. So you have to control your senses in such a way that every moment should be utilized for your spiritual cultivation of life. You should not allow the senses to enjoy anything which is against the cultivation of spiritual life. That is called damaḥ, control.

You can eat. You can go to a restaurant and have very palatable dishes of meats and so many things. But you have to control it: "No. I shall not eat all this nonsense. I shall eat only kṛṣṇa-prasādam." Eating is not prohibited because without eating you cannot live. That's all right. But there are so many things. Just like even you don't accept kṛṣṇa-prasādam, you try to become vegetarian. In your country especially I see you have got enough arrangement for vegetable dishes. I am here for the last more than one year. I am getting all nice vegetable dishes prepared by our nice student Kīrtanānanda. So you are also tasting them. They are very nice.

So you should not allow the senses to enjoy something which is against the advancement of your spiritual life. That is called damaḥ. And you have to learn this. If you cannot control your… A swami, a swami, this title, means one who can control the senses. He is called swami, master of the senses. Generally we are all servants because our constitutional position is servant, subservient. So we are servant of this material nature means we are servants of the senses. That's all. We have got this material body, and the senses are prominent. We are active in material body means we are acting in sense gratification. That's all. So we are practically servant of the senses. And as soon as you become master of the senses, that the senses should not act according to their whims. The senses should act according to your order.

The same example. Suppose there is very nice performance of sense gratification and one wants to go there. But if you can control your senses-"No, not to go there. Come here in this storefront. Hear Bhagavad-gītā." Then you become master. You become master. That is swami. In similar way, if you can control your all your senses… Now, the sense gratification… The most important task for controlling the sense is the tongue. I have several times explained that the tongue is the beginning of all senses. So if you can control the tongue, then you can control other senses also. And if you cannot control the tongue, then you cannot control other senses. So you should begin controlling the senses.

The tongue has two functions: to taste and to vibrate. Vibrate

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare

and taste kṛṣṇa-prasāda. Just see how you are making advancement. This is called damaḥ. So as soon as you are able to control your senses, naturally you shall be able to control your mind. That is called śamaḥ. So these are the processes. So we have to practice this process and learn this process from reliable sources and assimilate them in our life. That is the real utilization of this human form of life. We should learn it, we should practice it, and make our life successful. Thank you very much. (end)

670104BG.NY

Bhagavad-gītā 10.4-5

New York, January 4, 1967

Prabhupāda:

buddhir jñānam asammohaḥ

kṣamā satyaṁ damaḥ śamaḥ

sukhaṁ duḥkhaṁ bhavo 'bhāvo

bhayaṁ cābhayam eva ca

So we have to understand these qualifications. Intelligence. Buddhiḥ means intelligence. Jñānam means knowledge. Asammohaḥ means freedom from illusion. Kṣamā. Kṣamā, forgiveness. Satyam, truth. Damaḥ. Damaḥ means controlling the senses, and samaḥ, to keep the mind equibalanced. Sukham means happiness. Duḥkham, distress, bhava means birth. Abhāva. Abhāva means death, bhayam, fear, and abhayam, fearlessness. Ahiṁsā, nonviolence; samatā, equality; tuṣṭiḥ, satisfaction; tapaḥ, penance; dānam charity; yaśaḥ, fame; ayaśaḥ, defamation; bhavanti, "all these become," bhāvāḥ… Bhāva means state of being. Bhūtānām, "of all living entities;" mattaḥ, "from Me;" eva, certainly; pṛthag-vidhāḥ, differently. Because Kṛṣṇa has declared already, aham ādir hi devānām [Bg. 10.2]. Maharṣīṇāṁ ca sarva. He is the original cause of everything.

Now… Then He must be the cause of all good qualification and bad qualification also. Whatever we see in this material world, we consider, "This is bad, and this is good." We have divided that, according to our calculation. But actually there are… They are varied manifestation of the qualities of Kṛṣṇa. Here in the material world, those qualities, transcendental qualities, they are in Kṛṣṇa and they are in living entities. Just like we have all these qualities.

Take for example buddhi. Buddhi means intelligence. And what is that intelligence? Real intelligence? Real intelligence is to know, to understand that "Kṛṣṇa is the Supreme, and I am part and parcel." It is stated here that intelligence means sukhārtha-vivecana-samatyam.[?] Suppose one is very intelligent to drive a car. That is not… That is material intelligence for earning our bread. Real intelligence is sukhārtha[?], the finer sentiments to understand the finer activities of this nature. That is called buddhi, to understand how things are happening. Just like one is considered to be intelligent when he tries to understand not this physiological or anatomical construction of this body. He wants to see by intelligence what is the active principle of this body that is working. That is intelligence, not that…

Just like a child. A child sees that a nice motor car runs in the street. He thinks that the motor car is running out of its own accord. That is not intelligence. The motor car is not running… In spite of its… Just like here we have got this tape recorder, this microphone. Somebody may say, "Oh, how fine discoveries are these. They are working so nicely." But one should see that this tape recorder or this microphone cannot work for a single moment unless a spirit soul touch it. This is intelligence. We should not be wonderful by seeing a machine. We should try to find out who is working the machine. That is intelligence, sukhārtha-vivecanam, to see the finer.

Grossly seeing, that is not intelligence. Oh, man is working; man is living; man is writing books, oh, wonderfully. He is scientist. But what that finer things that at once it is vanished; the scientist becomes fool. No more scientist. Can scientist discover something and place it before his student that "When my body will be stopped, you inject this thing, and I'll come out again." Has scientist discovered this thing? No. If scientist could discover such thing then there would have been no scarcity of scientist. Sir Isaac Newton, Sir Jagadish Chandra Bose, Sir P.C. Raya and so many scientists all over the world, they have discovered very, very… In your country, Edison… They have discovered so many wonderful things. Oh. Then why don't you… O Mr. Scientist, why don't you discover something so that we can keep it as soon as your body will be stopped, and we shall inject this scientific, and you will come out again and work? So this is called intelligence.

The scientist is working, the philosopher is working, not out of his own accord. It is working under the spell of material nature. Therefore in the Bhagavad-gītā you'll find

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Prakṛti… By nature's law he's working. Why not everybody scientist? Why not everybody? If it is accidental and it is automatic, why there are so many differences? Here is a scientist; here is a fool. Why? Why this distinction? The distinction is made by prakṛti, by nature.

And what is this prakṛti? That prakṛti is mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. Oh. Kṛṣṇa says, "Under My direction this prakṛti is working." The prakṛti, nature, is the agent. The real worker is Kṛṣṇa. We are simply instrument. That is our position. If you have got intelligence, then you have to understand that you are simply an instrument. Just like my hand. What is this hand? This is an instrument. I can pick up. So I am working, not this hand is working. I am working. So people do not understand it. Ahaṅkāra-vimūḍhātmā. By false ego he is thinking, "Oh, I am scientist. I am philosopher. I am Rockefeller. I am businessman, I am swami. I am this." Sometimes we think, "I am poor. I am this. I am that."

No. You are simply instrument in the hands of Kṛṣṇa. That is intelligence. Therefore you should work as Kṛṣṇa desires. That is real intelligence. If you work in Kṛṣṇa consciousness, that is real intelligence. And if you work against Kṛṣṇa, that is foolishness. That is the distinction between intelligent and foolishness. Jñānam. Jñāna means knowledge. Now, so far knowledge is concerned, here is a key packet. If you want to make research who has made this packet, who has discovered it, in which country first it was introduced, in what material it is made, oh, you can write volumes of books. You can speculate in any damn thing, and you can write volumes of books. That does not mean that you are a man of knowledge. There are so many.

I'll give you one very nice example. This is practical. In my youthhood I was manager in a big chemical firm. So there was a sulphuric acid chamber. There was some defect. It was not working well. In that chamber sulphur is given, and it is fused, and then acid comes out. So it was not working. So there were many scientists. They were sitting, consulting books: "Oh, why it is not working?" Then the managing director, Dr. Bose… He was very intelligent man. He at once went to another firm. They were also chemical. He knew there was an ordinary worker; he was very experienced. So… He was Muhammadan. He called him at once, "Just come and see what is defect there." And he at once came and manipulated some machine-at once acid transformed. All the theoretical scientists, they sat down. So this kind of experience you'll find even an ordinary man.

And even in bird you'll find. They have got some sort of specific intelligence or knowledge. That is not knowledge. You'll find even in animals there are some wonderful activities which we cannot perform. That is not knowledge. Knowledge means to understand spirit and matter. That is knowledge, what is spirit, what is matter. Just like after intellectual research you find that there is something within this body which is working without which this body is useless. Then, when you come to knowledge that this is this and this is that, when you understand that this is spirit and this is matter… Matter is working due to the touch of the spirit.

Just like I have already explained that this, I mean to say, tape recorder, this microphone, is working because a boy who is spirit soul, he has touched it. Without[?] touching. So therefore we must distinguish that what is matter and spirit. Matter cannot work without touch of spirit. Matter is dependent on spirit. This is knowledge, not that matter is prominent and spirit is neglected. That is foolishness.

Therefore in the present education there is hardly a few persons who are actually in knowledge because they have neglected the spirit side of the activity. They have taken only the material side of the activity. So if you come to according to the Bhagavad-gītā, then it is a civilization of fools. That you may call…[?] They are giving too much stress on the motor car machine and not to the driver. The driver is neglected. This is foolish civilization. Man is neglected.

I think in my childhood when I was a student, Scottish Churches College, I read one magazine from your country. I think that magazine is still current, Scientific America. Is there any magazine? Yes. In magazine I saw one picture. I think that skyscraper was beginning at that time. A man was working very heartily, and the picture is there that for manufacturing matter, a soul is being killed. You see? That is material civilization. They are giving too much stress on the matter, on the material side, but they are neglecting the spirit. That is not civilization. One should give more stress on the spiritual side because that is the active principle. So that is called knowledge. A man is to be understood in knowledge when he is giving, I mean to say, importance to the spiritual side. He is called jñānī. Otherwise they are fools. So jñānam. Jñānam means cid-acid-vastu-vivecanam, to understand what is matter and spirit.

Now, a civilized, real, advanced civilization, the Aryans… The Aryans are called advanced. The actual meaning of Aryan means advanced, according to Sanskrit. This is a… Aryan is not any, I mean to say, English word or Hindu or any other language. It is the Sanskrit word, Aryan. Aryan. The word comes from the ārya, a-r-y-a, ārya. Now it has become a common word, Aryan, but originally it is Sanskrit word. And ārya means one who is advanced, or one who is civilized, one who knows, one who has knowledge. Then he is called ārya. In the Bhagavad-gītā you'll find. When Arjuna declined to fight, Kṛṣṇa condemned him, "Oh, you are just like talking like a non-Aryan, not Aryan."

So we all belong to the Aryan family. Historical reference is there, Indo-European family. So Aryan stock was on the central Asia. Some of them migrated to India. Some of them migrated to Europe. And from Europe you have come. So we belong to the Aryan family, but we have lost our knowledge. So we have become non-Aryan practically. Because we do not give importance to the spiritual side of life. The Aryan means one who gives importance to the spiritual side of life.

And what is that importance? The spiritual side importance-giving means one has to see how much important this human life is. Because in the human form of life the spirit soul, although it is conditioned by material, I mean to say, encagement, it has developed its consciousness by gradual evolution. This evolution theory is there in the Padma-Purāṇa. There is actually evolution from lower status of life beginning from the aquatics, small, then plant life, then germs' life, then birds' life, then beast life, then human form of life, then civilized human form of life.

So fortunately we have got now civilized form of life. The Aryan family means they are civilized form of life. But we are utilizing in the matter of maintaining this body. Āhāra-nidrā-bhaya-maithunaṁ ca. We are utilizing this material, this developed body. The spirit soul has got the chance now to liberate himself. There is a process. By nature's way, the evolution is to give chance the spirit to get out of this material entanglement. So people are not giving importance.

Therefore sometimes we find there is overpopulation. Overpopulation. What is this overpopulation? Overpopulation means that just like from lower class a student is promoted, and when he comes to the final class, if he does not pass, then the class is overcrowded. Suppose from one, two, three, four, one comes to the tenth class. Tenth class is meant for final examination and go to the college. So if in the tenth class the students fail, then the tenth class becomes overpopulated. Similarly, the present civilization we sometimes find that there is overpopulation. Overpopulation means we are not being promoted to higher life. We are being blocked, and therefore nature's course is: there must be some pestilence; there must be some war to finish it.

So there is no such intelligence, there is no such knowledge, and they are very much proud. So if we want really… Because these things are God gift, knowledge… It is explained here, buddhir jñānam asammohaḥ. All these things are gift of God. So we must utilize. This human form is developed for utilizing the gifts of God. God has given us nice foodstuff; God has given us intelligence; God has given us knowledge; now God has given us books of knowledge. He is personally speaking this Bhagavad-gītā. Why don't you utilize it? Why don't you utilize it? If we utilize it, then we may be proud of become Aryan or human being.

But if we don't utilize these things, simply we follow the animal propensity… Just like a dog is after a lady dog, similarly, if we are like that, just like hog is after a female hog, so this is not civilization. We must be sober. We must be sober. We must be distinct from animal life. That is called utilization of human form of life. Labdhvā su-durlabham idam. It is stated in the Vedic literature that labdhvā su-durlabham idaṁ bahu-sambhavānte: "This body is achieved after many, many, many, many births, after millions and trillions of years." Because… You don't think that all of a sudden, by accident, we have got this body. There are other bodies, cats, dogs and so many bodies. Why in this civilized form of? There must have been some process. So this is said in the Vedic literature, labdhvā su-durlabham idaṁ bahu-sambhavānte, mānuṣyam artha-dam: "This human form of life is achieved after many, many millions of other forms of birth."

And what is this form? Mānuṣyam, human form, man. This mānuṣya is Sanskrit word and English word, "man," there is similarity, Latin. Originally, this mānuṣyam, or "man" comes from the word Manu. Manu is the father of humankind. Mānuṣyam. So why it is so rare? Artha-dam. You can attain the highest perfection, artha-dam. Artha means money, or artha means substance. Artha-dam. So we are utilizing it for money-making. Artha means money also, but there is another meaning of artha. Artha means substance. We are missing the substance. We are attracted by material money only. So mānuṣyam artha-dam anityam apīha dhīraḥ. And anityam. Although artha-dam-it can deliver you the substance-but it is not permanent, anitya. Nitya means eternal, permanent; anitya means just the opposite. So the scriptures, Vedic scripture, advises you mānuṣyam artha-dam apīha dhīraḥ.

But if you are dhīra-dhīra means sober, intelligent-then how you shall utilize it? Tūrṇaṁ yateta anu-mṛtyu na pated yāvat. You should try to utilize your this human form of life to achieve the highest substance very soon. Tūrṇam means very soon. Why very soon? Anu-mṛtyu na pated yāvat. You do not know when your death will come. You do not know. So before death comes just utilize yourself. Don't think that "I am young man. Let me enjoy now. Eat, drink, be merry and enjoy." No. You should not neglect.

Prahlāda Mahārāja, a five years' old boy, he was instructed by Nārada Muni. He became a very great devotee. And he was instructing his class fellows when he was a five years' old boy. Because it doesn't matter whether he's a five years' old boy or five hundred years' old tree or a five millions years' stone. There is no utilization. If you become a five years' old boy and if you understand this knowledge your life is perfect. These things are all very nicely discussed. They say, "Oh…" Taravaḥ kiṁ na jīvanti [SB 2.3.18] . "Oh, you are very much proud of your long duration of life? Because you see that cats and dogs die within ten years or twenty years and you live seventy years or eighty years, therefore you are very much proud?" Oh. The answer is taravaḥ kiṁ na jīvanti: "Don't you see the tree? It lives five hundred years, thousand years." "Oh, a tree lives, but it cannot breathe." Oh. Bhastrā kiṁ na śvasanti: "Don't you see the bellow, a bag of skin? 'Bhass, bhass, bhass'-it is breathing. So do you think your breathing is very expertness?" "Well, they breathe, but they cannot enjoy sex life." "Oh. What is that? The dogs and hogs, they do not enjoy sex life? Do they not eat?"

In this way there is analysis. There is analysis, regular analysis: "What for you are so much proud?" The proudness should be proved when you are in Kṛṣṇa consciousness. That is the perfection of life. Otherwise, you are cats and dogs. Don't take it that I am criticizing you. Just I am analyzing the fact. So this should be utilized. This is called intelligence. This is called jñāna. This is called free from bewilderment. These are the process. Even if we study Bhagavad-gītā nicely, analytically, systematically, in any way, with our intelligence… We have got intelligence; we have got reason. Then we become perfect man. This is Kṛṣṇa consciousness. Take advantage of it. Don't spoil your life. That is our request. The society is for that purpose. We are not bluffing anybody that "Make exercise and go home," no. Here is something substantial. You try to understand it. Thank you very much. (end)

670106BG.NY

Bhagavad-gītā 10.8

New York, January 6, 1967

Prabhupāda: …iti matvā bhajante māṁ budhā bhāva-samanvitāḥ: [Bg. 10.8] "I am the origin of everything." Everything means universe also. Whatever you can imagine, that comes within the category of everything. So if Kṛṣṇa is the source of everything, then if you love Kṛṣṇa, then you love universe. Actually that is so. If you love your father, then you love your brother. If you love your country, then you love your countrymen. Suppose we are in foreign country, and here is one gentleman from India. I am from India. So naturally we ask, "Oh, you come from India? Which part of India you come?" Why attraction for that person? Because I love India. And because he happens to be Indian, therefore I love him. So the love begins from the origin. If you love your body, then you love your finger. If you are careless of your body, your health, you don't care for your finger. Therefore Bhagavad-gītā says that

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Iti matvā bhajante mām. One who has understood this fact, that God is the origin of all emanations… One who has understood this fact very nicely, scientifically, then, by loving God, you love everything, universe. If you think that "God is something manufactured by my imagination," then you cannot love universe or God. You have to understand the position of God. In every literature, in every scripture… Just like in your Bible it is said, "God said, 'Let there be creation.' So there was creation." So creation is the universe. So God created this universe. So if you love God, then you love the universe. That is automatically. If I say, "I love my body"-everyone loves his body-that does not mean I do not love my finger. So a God conscious person…

There is a nice example. A hunter… In Sanskrit language it is called vyādha. He was hunting in the forest and killing the animals, boar and other, deer and so many animals-hunter's business is to kill animals-so half-dead. And Nārada was passing through that road. He saw that "These half-dead animals are flapping. Who has killed them in that way, half-dead? Why not full kill?" So he went to the vyādha, hunter, that "Why you are doing this business? Better kill them altogether so that they may not suffer. It is a great sinful act." So he explained, "Oh, I do not know what is sinful or not, pious. My father has taught me this business. I am doing this." So Nārada explained him, "So it is not a very good business. You better do another business for your livelihood. Simply killing, and half-killing. Better kill them fully. That is also [not] very good." So he said, "Then I am committing sins?" And Nārada said, "Yes, you are committing sins." "Then, if I give up this business, how shall I eat, my living?" Nārada said, "All right, I shall give you your necessities of life. I shall supply you. You give up this business." So he was initiated, and he was seated in a sacred place.

So the villagers understood that a vyādha, a hunter, has become a great saint. So everyone was coming and offering some rice, some flowers, some fruits. So he was executing his devotional service according to the instruction of Nārada. Then, after some time, Nārada wanted to show that devotee to his friend, Pārvata Muni, and he was coming to that devotee, hunter devotee. At that time the devotee was going to receive Nārada, and while going, he was very careful that an ant may not be killed on the path. So he was jumping. Whenever there was an ant, he was jumping. So Nārada inquired that "While you were coming here, why you were jumping?" So he said, "Sir, there were so many ants. So how can I kill ant?" Just see. The same man who was without any kindness killing so many animals, he has become kind to the ant even.

This is universal. As soon as you become Kṛṣṇa conscious, as soon as you become God conscious, then your real universal, ideal, universal consciousness develops. Otherwise it is all simply jugglery. There are so many doctrines of universal love, universal friendship, fraternity, but they are fighting, and they are killing simply, because there is no God consciousness. If you are universal, if you are after universal love, then how you can maintain regular slaughterhouse? How you can think that an American gentleman or lady is your countryman and not a cow, and not a goat, not a serpent? Where is your universal idea?

So unless there is development of God consciousness, this universal ideas, oh, these are nonsense. There cannot be. It is all false, jugglery of words. So first business is to understand your identity, identity of God, your relationship, and your action reformed in that way. Then there is question of universal, brotherhood, universal… Otherwise it is simply jugglery of words.

If you are thinking of universal way, how you can give protection to a human being born in America, and send a cow to the slaughterhouse. What is your reason?

Guest: This would be a personal love.

Prabhupāda: Universal means all. You have to love everyone.

Guest: If I didn't love the cow as equally with a child, then it is a personal love because I'm defining qualifications.

Prabhupāda: But how can you avoid this personal?

Guest: Because to love the child only, I have to exclude other things, meaning the cow.

Prabhupāda: But personal, child is the person. How can you avoid person?

Guest: How can what?

Prabhupāda: How can you avoid person? When you love, how can you avoid a person? What do you mean by love? Whenever you love universally… In the universe there are so many men, animals, and plants, and beasts, and birds, and so many things. So we have to love everyone. That is universal. You cannot discriminate, "Oh, this is not universal. This is universal." Universal means all-including. So how you can avoid this person or imperson? You have to love everyone. That is universal.

Guest: If I don't do that, then I have a love with limitations, and this is false. This would be…

Prabhupāda: No. Not limitation. The point is: if you love the root, then you love everything. Just like if you pour water on the root of the tree, then the branches, the flowers, the leaves, the fruits, and everything is nourished. So you have to know the technique, how to love the whole. If somebody is loving the tree-he is putting water in each every leaf, every branch, every flower-he is spoiling his time. Another intelligent man goes and he pours one bucketful of water on the root. Oh, it is distributed. This is foolishness, that without knowledge of the root, you want to love the branches. Your body. You love your body. Why do you supply your food in the stomach? Why not to the eyes, to the ears, to the nose? Why not individually, every finger, every hand, every part, every hair? No. As soon as you put the foodstuff to the stomach, the energy is at once distributed everywhere. Similarly, universal love means to love God.

They do not know the technique. Just this man, this hunter, he loved God, and he became lover of the ant automatically. There was no need of separate education that "You love this ant, you love this cow, you love this tree, love this country, love this man, love white man, black man, this man…" No. As soon as you love God, and you understand what is God, then you love everything. In the Bhagavad-gītā it is said that

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

People are accepting Bhagavad-gītā as something Indian or Hindu, but actually it is not. It is universal. Kṛṣṇa says that there are so many forms of living entities. There are 8,400,000 different types of bodies. "And all of them are My sons." So if you love Kṛṣṇa, then you love white man, you love American, you love European, you love Indian, you love cow, you love dog, you love serpent-everything.

So you have to know the techniques. Simply by theoretical knowledge you cannot make any improvement. And these are practical examples. Because there is no love for God at the present moment, all this nonsense universal love, fraternity, are going to hell. Therefore we are interested in this Kṛṣṇa consciousness movement. You have to change your consciousness, make it full with Kṛṣṇa or God. Then everything will be all right. All right. Thank you. And if you kindly come and inquire in this way, we shall be very glad to answer as far as possible.

Now let us have little kīrtana. It is quarter to nine. Please join with this kīrtana, Hare Kṛṣṇa. It is very simple.

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare

(Prabhupāda leads kīrtana) (end)

670107BG.NY

Bhagavad-gītā 10.8

New York, January 7, 1967

Prabhupāda: So we have caught up the original person, ādi-puruṣa. We have found out the root of everything. In the Bhagavad-gītā it is said,

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Kṛṣṇa says that "I am the origin of everything." Ahaṁ sarvasya prabhavaḥ. Sarvasya. Sarvasya means including all big demigods like Brahmā, Lord Śiva, even Nārāyaṇa and and Viṣṇu. Everything, everybody, everything is…, the original person is Kṛṣṇa.

Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate iti matvā budhāḥ [Bg. 10.8]. Budha means very learned man. One who is completely wise, no illusion. Such a person is budha. From budh. The word root is budh-dhātu. From budh-dhātu the names Lord Buddha has come, Buddha, from that root. So anyone who is well versed, complete in wisdom, he is called the budha.

And bhāva-samanvitāḥ. Budha, one must be very well versed, at the same time, completely in spiritual emotion, bhāva. This bhāva is the very high platform for coming to the perfection of life, bhāva. That is also stated in Vedic literature, what is that bhāva. Each and every word, if you try to understand scrutinizingly, they are very sublime. So one has to come to the stage of bhāva, then he can attain… Bhāva means transcendental emotion. Then he can understand what is love of God. Budhā bhāva.

Iti matvā bhajante mām. Bhajante means one engages himself in the transcendental loving service of the Lord in complete emotion. That is wanted. How that emotion is attained, that is also described by Rūpa Gosvāmī, how one can attain that stage one after another. The first stage is śraddhā. Śraddhā means faith. Faith. Ādau śraddhā. If one has got this faith, then he can develop that faith to the highest perfectional stage of transcendental emotion, bhāva, and then love of God.

So there is nothing to be depressed? All boys and girls, ladies and gentlemen who are in this meeting, they have got this faith, śraddhā. It is understood. Otherwise why you have come here? Unless you have got little faith, you would not have come. And you are sparing your valuable time. This is the sign of faith. This is the first background. If one increases this faith, it can be developed to the highest perfectional stage, love of God.

So ādau śraddhā, how to increase. That is given direction by Rūpa Gosvāmī. This faith, ādau śraddhā tataḥ sādhu-saṅga [Cc. Madhya 22.83]. If you have little faith don't try to demolish it. Try to increase it. Just like if there is little spark of fire, if you fan it, it increases. Increases. And you have several times… In this temple, when there is yajña performance we ignite fire. So we take a little small piece of wood and ignite it. Then gradually it becomes blazing fire. Similarly, this faith is just like little fire, and you have to fan it very nicely.

How? Ādau śraddhā tataḥ sādhu-saṅga [Cc. Madhya 23.14-15]. If you have got this faith, then don't give up this connection. Please try to come here and try to understand us. Why you should try to understand us? Because we are speaking here about God, nothing else. No business, no politics, no nonsense. Therefore you should come here. Sādhu-saṅga. This is called association with sādhu. Who is a sādhu? If somebody says "A man with red dress or a great beard or something…" There are so many conceptions of sādhu. But sādhu is described in the Bhagavad-gītā by the Lord Himself, who is sādhu. He said api cet su-durācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ [Bg. 9.30]. Sādhu is one who is unflinchingly engaged in loving service of the Lord. He is a sādhu. That is the test, who is a sādhu.

Sādhur eva sa mantavyaḥ [Bg. 9.30]. Kṛṣṇa says, api cet su-durācāraḥ. Even though you find in some devotees some bad behavior, not standard, but because he is a devotee, he is constantly engaged in Kṛṣṇa consciousness, therefore he is sādhu. Even though he has got some bad habits due to his past life, it doesn't matter. Because this will stop. Because he has taken to Kṛṣṇa consciousness, all nonsense habit will stop. The switch is off. As soon as one comes to Kṛṣṇa, the switch which impelled one to bad habits, that becomes off immediately. So just like there is heat, heating, heater, electric heater. If you make the switch off, it still remains hot, but gradually, the temperature comes down and it becomes cool.

Similarly, if you have got faith and if you try to engage yourself in Kṛṣṇa consciousness with association of devotees, not alone… Alone is not possible. Therefore we have established this International Society for Krishna Consciousness. Society is required. Sādhu-saṅga [Cc. Madhya 22.83]. Just to give opportunity to persons who have got little faith to develop that faith into Kṛṣṇa consciousness.

So ādau śraddhā tataḥ sādhu-saṅga [Cc. Madhya 23.14-15]. These very nice boys, they have established this temple, and very nice mūrti, Jagannātha, Kṛṣṇa, offering prasādam. They are offering prasādam at noon and in the evening after kīrtana and every Sunday. So what is the difficulty there? And you come here, chant and dance. We don't say that you make such exercise or press your nose or this or that. We simply say that "Come here, dance with us, chant with us and take prasāda." Is it very difficult? (laughter) It is not difficult. The most easiest process of transcendental realization. And by following this process, just see our students, how they have advanced. In very quickly, within short time. You bring any so-called followers of yoga society and try to compare with any one of our student, you'll find he is far, far advanced. We challenge. (laughter) Why? Due to the sādhu-saṅga. Sādhu-saṅga. So ādau śraddhā tataḥ sādhu-saṅga [Cc. Madhya 22.54]. (end)

760731BG.NMR

Bhagavad-gītā 10.8

July 31, 1976, New Mayapur (French farm)

Prabhupāda:

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

The meaning is, the Supreme Personality of Godhead is the origin of everything. Everything is emanating from Him. When one understands this fact, he becomes budha, or intelligent. And when one is actually intelligent, budha, bhāva-samanvitāḥ, this ecstasy. To come to the spiritual platform, this ecstasy required. So one has to come to the platform of bhāva or ecstasy gradually.

The process is ādau śraddhā, first of all, faith. Just like our disciples, they have already accepted. But outsiders, they come out of little faith, "Let us see what these people are doing." This faith is the beginning, ādau śraddhā. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. If one has little faith, the next stage is that he should come and live with us for some days. And if he lives with us for a few days, then he becomes infected with ecstasy. Ādau śraddhā tataḥ sādhu-saṅgaḥ, and as soon as one is little infected by the ecstasy, then he likes to become one of us. Just like if you contaminate some infectious disease, naturally the disease will develop. Similarly, as soon as you contaminate this Kṛṣṇa consciousness disease, it will develop. Then he solicits for being initiated, yes. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā. Bhajana-kriyā means "Why not engage myself as one of the devotees." This is called bhajana-kriyā. And as soon as there is bhajana-kriyā, or devotional service, immediately anartha-nivṛttiḥ syāt. Anartha means unwanted things, they become vanquished.

This material world is, means we have created so many unwanted things, this is material world. Just like we are living in this part of your country, a village. So you are living very happily, undoubtedly. There is ample opportunity for living peacefully here. You grow little grains, you get some milk, some vegetable, and all your economic questions solved. But as soon as you go to the city, the whole pollution attacks you. You have to give up this simple eating process. Instead of drinking milk, in the city, you'll have to cut throat of the cow and eat the meat.

So in this way we shall be implicated with so many sinful activities that our life will be entangled. On account of our foolish civilization we do not understand what is the entanglement of life. The entanglement of life is described in the Bhagavad-gītā, tathā dehāntara-prāptiḥ [Bg. 2.13], to change this body. As we are changing body, the child is changing body to become a boy. The boy is changing body to become a young man. The young man is changing body to become an old man. Similarly, when the old man changes the body, he gets another body. If a young man challenges the laws of nature, that he is not going to be old man, that is false prestige. He must have to become an old man. Similarly, if some rascal says that "I don't believe in the next life," that is his foolishness. He has to change his body. Nature's law is going on. You are not controller of the nature, you are controlled by nature. So if we entangle ourself with sinful activities then next life means we get low grade life. It is said in the Bhagavad-gītā:

ūrdhvaṁ gacchanti sattva-sthā

madhye tiṣṭhanti rājasāḥ

jaghanya-guṇa-vṛtti-sthā

adho gacchanti tāmasāḥ

[Bg. 14.18]

(This) means those who are very pious, they are promoted to the higher planetary system. Those who are ordinary, they remain with the middle planetary system. And those who are very abominable, sinful, they go down the planetary systems or become lower than human being-animals, trees, birds, beasts, like that. So they have no sense, their so-called scientific understanding has no, I mean to say, advancement of knowledge. They do not inquire even wherefrom these living entities are coming, the trees, birds, beasts, lower than human being; wherefrom they are coming they do not inquire.

So the law is that according to your work you'll get your next life. It may be higher standard of life, it may be lower standard of life. So suppose higher standard of life, if we get, that's all right, but if we get lower standard of life… Just like today I am here and next life if I get the body of a tree and stand up for five thousand years, is it very nice proposition? In this way we have to understand how the process of life is going on and what is wanted, what is not wanted. In this way, when you are situated, fixed up in your spiritual understanding, that is called anartha-nivṛttiḥ syāt, all unwanted things are vanquished.

So our request is that you live here, very simple life. Kṛṣṇa will supply all your necessities. He's supplying to the birds and beasts, why not to you, devotee? Be confident that you'll get everything, whatever the necessities of life. Live without any sinful activities. Don't create unwanted troubles. That is called anartha-nivṛttiḥ syāt. So as soon as we are, stop, full stop, unwanted things, then tato niṣṭhā, then our, that beginning faith becomes firm. That is called niṣṭhā. Tato niṣṭhā tato ruciḥ. Then, taste, that one tasted this sort of life, he cannot give up. This is called taste. Tato niṣṭhā tato ruciḥ, athāsaktiḥ. Then attachment, then bhāva, that bhāva. And if we can stay in that bhāva stage, then next stage is love of Godhead. And as soon as you come to the standard of love of Godhead, your life is successful. So every instruction is there, books are there, your intelligence is there, and we are trying to give you all possible opportunities. Please stick to this Kṛṣṇa consciousness, and make your life successful. (end)

Bhagavad-gītā Chapter - 12: Lectures

740512BG.BOM

Bhagavad-gītā 12.13-14

Bombay, May 12, 1974

Nitāi: Translation: "One who is not envious but who is a kind friend to all living entities, who does not think himself a proprietor, who is free from false ego and equal both in happiness and distress, who is always satisfied and engaged in devotional service with determination and whose mind and intelligence are in agreement with Me-he is very dear to Me."

Prabhupāda

adveṣṭā sarva-bhūtānāṁ

maitraḥ karuṇa eva ca

nirmamo nirahaṅkāraḥ

sama-duḥkha-sukhaḥ kṣamī

[Bg. 12.13]

santuṣṭaḥ satataṁ yogī

yatātmā dṛḍha-niścayaḥ

mayy arpita-mano-buddhir

yo mad-bhaktaḥ sa me priyaḥ

[Bg. 8.7]

So this Kṛṣṇa consciousness movement means how to become dear to Kṛṣṇa: "How Kṛṣṇa will love me." Kṛṣṇa loves. Kṛṣṇa says that He is no one's enemy and no one's friend. That is in neutrality. But He says, ye tu bhajanti māṁ bhaktyā teṣu te mayi, samo 'haṁ sarva-bhūteṣu [Bg. 9.29]. (aside:) That talking, stop. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ. God must be equal to everyone. He is neither envious to anyone nor friendly to anyone. This is general. But there is special significance. Ye tu bhajanti māṁ bhaktyā: "Persons who are engaged in devotional service with love and faith," teṣu te mayi, "I have got a special intimate relation with him."

It is not partiality. Just like if a gentleman has got five sons, and out of the five sons, those who are very obedient to the father or one of them, two of them, naturally the father is inclined to them. That is not partiality, that "Why the father is inclined to some sons and other sons, indifferent?" That is natural. As we have got this natural instinct, similarly, God has also the same instinct. If we study ourself analytically, we can understand what is God. Because we are the sample of God. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. Sample.

Just like if you take one drop of water from the seawater, you can understand what is the chemical composition of the whole sea. It is not very difficult. Similarly, if you study yourself, what are your inclinations, propensities… There are so many things. So everything, what you have got, the same thing God has also got. The difference is that you are like a drop of seawater and He is vast sea. That's all. Big quantity. Quantitatively, we are different, but qualitatively, we are one. The same quality.

If you take… If you are cooking rice, you take one grain of rice and you press it, if you see that it is now soft, then the whole rice is cooked. The sample. There is a bag of rice. You take a few grains, sample. You can understand what is the quality of the whole bag. Similarly, what is God, that is not very difficult to understand. Simply you have to study yourself. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). But not that, that you are God. You are sample of God.

Now, we being very intimately connected, because we are all sons of God… Kṛṣṇa says in the Bhagavad-gītā,

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

Kṛṣṇa says aham, "I," "I." "I am the seed-giving father." Not only human society, but there are other societies, animal society, bird society, beast society, vegetable society, insect society, aquatic society. They are also Kṛṣṇa's son, God's sons.

Therefore Kṛṣṇa says, "One who is actually devotee and wants to be very dear to Me, his qualifications must be adveṣṭā sarva-bhūtānām: we must be non-envious to all living entities."

Nowadays a fashion has become, daridra-nārāyaṇa-sevā. This is nonsense. What is the daridra-nārāyaṇa-sevā? Why you are taking care of the daridras? If you have got such vision, such outlook, that in everyone's heart… That is a fact. Everyone's heart there is Nārāyaṇa. There is no denial. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: [Bg. 18.61] "Īśvara, the Supreme Personality of Godhead, is situated in everyone's heart." If you have got such vision-you are seeing in everyone the Supreme Nārāyaṇa-then why should you designate only the daridras? Others also, you should see dog-nārāyaṇa. You should see kukkura-nārāyaṇa. Why daridra-nārāyaṇa?

If you have got such broad vision, why you are taking particular? That is imperfect vision. You cannot send the chāga-nārāyaṇa, goat-nārāyaṇa, to the slaughterhouse and allow the daridra-nārāyaṇa to eat the meat. This is not bhakta's business. This is demonic. Bhakta's business is… Here it is clearly stated, adveṣṭā sarva-bhūtānām. You should be equally kind to everyone, to the daridras, to the dhanīs also. Here everyone is daridra because everyone is lacking knowledge. So nobody is rich. Here the so-called rich is also daridra because he has no knowledge. And the so-called daridra is also daridra.

Because everyone's knowledge is the bodily concept of life, "I am this body." But Kṛṣṇa does not say that "A particular body is very dear to Me." He says, sarva-yoniṣu kaunteya: [Bg. 14.4] "All species of life, they are all sons." They are simply in different dress. We are sitting here, so many people in different dress. That does not mean that one who is in black dress or dirty dress, he is not a human being. He is also human being. Or one who is dressed very nicely, he is also human being.

That is paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. We should not see to the dress. We should see inside the dress. What is the inside in the dress. Similarly, Kṛṣṇa says to Arjuna that dehino 'smin yathā dehe. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā [Bg. 2.13]. One has to see, asmin dehe, in this body, there is the dehinaḥ, the proprietor. Dehinaḥ means one possesses the body. That is spiritual vision. The spiritual vision is… One who is advanced in spiritual knowledge, he does not see the outward dress, but he sees within the dress, who is living there. Asmin dehe dehinaḥ. Dehinaḥ. Dehī means the possessor of this body. I am not this body, you are not this body, but you possess this body.

Just like you possess your shirt and coat, similarly, you possess this body also. The gross body made of material elements is your coat, and the subtle body made of finer material elements-mind, intelligence, ego-that is your shirt. And within that coat and shirt, the real living entity is there.

So one who has such vision, one who is learned in spiritual understanding, he is called paṇḍita.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

[Bg. 5.18]

Paṇḍitāḥ sama-darśinaḥ. That is the real vision. A paṇḍita means he sees. There is… For a advanced spiritualist, advanced Kṛṣṇa consciousness person, there is no such distinctive, "Here is American; here is Indian; here is brāhmaṇa; here is śūdra; here is Hindu; here is Muslim." No. He has no such vision. He has the vision that within this body, the spirit soul is there. That is part and parcel of God, or Kṛṣṇa. He is suffering on account of different dresses, different conception of… Therefore he should be released from this misconception of life. That is called paṇḍita.

The whole world is going on under this misconception of life, that "I am this body." And under this misconception he is thinking that "I am American," "I am Indian," "I am Hindu," "I am Muslim," "I am brāhmaṇa," "I am śūdra," "I am black" and "white," "fat" and "thin," all these things. This is called ignorance. Therefore śāstra says, yasyātma-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13]: "Anyone who has got this conception that I am this body, this bag of bones and blood and flesh," sa eva go-kharaḥ [SB 10.84.13], "he is no more than the cows and the asses." That means animal. So whole world at the present moment is going on under this animalistic concept of life, animal civilization. Everyone is busy to take care of the body, but nobody knows how to take care of the proprietor of the body. That he does not know.

Therefore Kṛṣṇa says who is devotee, real devotee. And not only real devotee, "Who is very dear to Me." Devotion means the activities…

My Guru Mahārāja used to say that "You don't try to see God." Just try to understand. "Just work in such a way that God may see you." This is the Kṛṣṇa consciousness movement. Everyone is busy to see God. Of course, it is not so easy to see God. But a devotee is not busy to see God, but he wants God to see him. Because just like if you are working in some establishment, if you are working very nicely, faithfully, than the proprietor will automatically see you. Don't try to see the proprietor. Work in such a way that the proprietor will be inclined, "Well, this man is working very nicely. Who is this man?" So that is our business.

That is the teaching of Śrī Caitanya Mahāprabhu, not that we go to God and beg our daily bread. That is also good because… That is good in the sense that the atheists, they do not even agree to accept the authority of God. Better than them, anyone who is going to the temple or the church and asking for bread or something, material benefit, that is good. That is stated in the Bhagavad-gītā that catur-vidhā bhajante māṁ sukṛtino 'rjuna: "Those who are pious, whose background is piety, such persons, divided into four classes…" Ārto jijñāsur arthārthī jñānī, four classes. Ārtaḥ means distressed, and arthārthī means in need of money. Ārto arthārthī. Or some material benefit. And jñānī, one who is searching after knowledge. And jijñāsuḥ, inquisitive.

These four classes of men, if their background is life of piety, they go to God to pray, "My Lord, my Lord, give me some money. I am very poor. I am very distressed. Kindly mitigate my distress." Or jñānī, they are searching after actually what is God. Or inquisitive, simply inquiring what is God. So there are four classes. Whose background is life of pious activities, they go to God. And those who are…

There is sukṛtina. Sukṛtina means those who are background is pious activities. And just opposite number, duṣkṛtina. Those background is impious activities, sinful activities. Such persons, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15], the lowest of the mankind, full of sinful activities. Narādhama. Narādhama means lowest of the mankind. Why lowest of the mankind? Because mankind means those who are interested to understand God. That is mankind. Otherwise "dog-kind." The dogs and asses, they are not interested to know what is God. It is the prerogative of the human being to understand what is God. Therefore a man who has got this human form of body does not inquire about God, he is narādhama, the lowest of the mankind. Na māṁ duṣkṛtino mūḍhāḥ. And rascal, ass. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ māyayāpahṛta-jñānāḥ [Bg. 7.15].

"Oh, some of them, some of the atheists, they are very learned scholars." But the answer is māyayā-apahṛta-jñānāḥ: "They are superficially very learned, but actually their real knowledge is taken away by māyā." Māyayāpahṛta-jñānāḥ āsuraṁ bhāvam āśritāḥ. Just like Rāvaṇa, he was very learned scholar in Vedas. He was son of a brāhmaṇa. And materially he was very, very opulent. But because he did not care for Rāma, he is addressed as rākṣasa. This is the… He was also a great devotee of Lord Śiva. But still, in the śāstra he is described as rākṣasa. So māyayāpahṛta-jñānāḥ āsuraṁ bhāvam āśritāḥ. So this is the position.

Therefore Kṛṣṇa directly says how you can become devotee or dear to Kṛṣṇa. Or, in other words, how you will be seen by Kṛṣṇa. Kṛṣṇa is seeing your activities, but especially, to take care of you… Kṛṣṇa takes care. As soon as you become a devotee, immediately He takes care of you. Otherwise you are under the care of māyā, this material energy. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. So long you are not devotee, you are simply…

Just like if you are a candidate or criminal within the jail walls, the caretaking person is the jail superintendent. And he is taking care. There is taking care, but it, the care, is taken by the jail superintendent. But if you are a free citizen, the government personally or the king personally takes care of you. That is the way. Similarly, Kṛṣṇa says that

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

[Bg. 18.66]

This is the way. If you actually surrender to Kṛṣṇa, then He personally takes care, not by māyā. Otherwise,

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

[Bg. 18.61]

If you do not become directly under the care of Kṛṣṇa, then you are under the care of this material energy. He takes care. The same way as the jail superintendent takes cares of the criminals, similarly, those who are criminals, non-devotees, does not care for God, they are under the laws of material nature. Daivī hy eṣā guṇamayī mama māyā duratyayā mām eva ye prapadyante [Bg. 7.14]. The jail superintendent business is to correct the criminal so that he may become a right citizen, a lawful citizen. Similarly, this māyā's business is to give you always trouble, tri-tāpa-yatana, adhyātmika, adhibhautika, adhidaivika, just to kick you, those who are non-devotees, just to correct you to become a devotee of the Lord. Unless you become devotee of the Lord, the kicking of material laws, stringent laws of nature will go on. Therefore it is said,

daivī hy eṣā guṇamayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

[Bg. 7.14]

As soon as you surrender to Kṛṣṇa, as soon as you surrender to the Supreme Personality of Godhead, there is no more jurisdiction of māyā upon you. Then you are free. To become liberation, liberated, means to become liberated from the controller of māyā. That is liberation. Therefore, those who are devotees, they are already liberated. They are not under the control of the external energy.

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

[Bg. 14.26]

People are trying to become Brahman without caring for Kṛṣṇa. That is not possible, sir. As soon as you surrender to Kṛṣṇa, then you become immediately…

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

That is wanted. So everything is described very nicely in the Bhagavad-gītā. Do not misinterpret foolishly. Try to understand as it is and your life will be successful. This is our propaganda, Kṛṣṇa consciousness movement, Kṛṣṇa consciousness movement, that we are presenting Bhagavad-gītā as it is. And it is being accepted all over the world.

So here Kṛṣṇa says that adveṣṭā sarva-bhūtānām. You should not be envious to any living entity. But the present civilization is to become envious, envious. I do not wish to criticize anyone, but this enviousness is the basis… This nationalism means… This is also enviousness. "Why foreigners will come here?" This is enviousness. Why not? Who is foreigner and who is national? Everyone is son of God. Why should you distinguish? But because there is no Kṛṣṇa consciousness, this discrimination between man to man, animal to man, and so many discrimination… Even taking from the national point of view, national means anyone who is born in that country. But because one happens to be animal, although it is national, still, it is sent to the slaughterhouse, because there is no Kṛṣṇa consciousness.

If there is Kṛṣṇa consciousness, then the government or the leaders would be equally favorable to the man, to the animals, to the trees, to the plants, to the insects, to the… Everyone. That is called kṛṣṇa-bhakti or Kṛṣṇa consciousness. Adveṣṭā sarva-bhūtānāṁ maitraḥ. Treat them just like your friend, maitraḥ. A devotee is friend to everyone. He does not want to kill even an ant or a mosquito. That is devotee, maitraḥ, to everyone friendly. Maitraḥ karuṇaḥ. Karuṇaḥ means kind. A devotee is kind to everyone.

It is not that Kṛṣṇa consciousness should be spread in India or amongst the brāhmaṇas or amongst the Hindus. No. A Kṛṣṇa conscious person will preach Kṛṣṇa consciousness all over the world, as far as possible. That is called karuṇaḥ. Adveṣṭā sarva-bhūtānāṁ maitraḥ karuṇa eva ca, nirmamaḥ. Nirmama means without claiming any personal proprietorship or any nepotism. Nirmama. Everything belongs to Kṛṣṇa. That is the fact. Kṛṣṇa says bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. He is the proprietor. God is actually proprietor of everything. Why shall I shall claim "This is mine"? Nothing belongs to me. Everything belongs to Kṛṣṇa. That is Kṛṣṇa consciousness. Nirmamo nirahaṅkāraḥ [Bg. 12.13]. Nirahaṅkāra means this false egotism: "I am this body," "I am Indian," "American," "I am Hindu," "I am Muslim." No. Nirahaṅkāra means "I am Kṛṣṇa's servant." That is nirahaṅkāra.

Ahaṅkāra. Ahaṅkāra means my identification, what I am. That is called ahaṅkāra. Now my identity is with this material world. "I am Indian," "I am American," "I am this," "I am that." That should be negativated. We must come to the right conclusion that "I belong to Kṛṣṇa, I am the son of Kṛṣṇa, I do not belong to anyone." This is called nirahaṅkāra. Sama-duḥkha-sukhaḥ. This material happiness and distress. Because I am not this material body, if I am actually convinced, so the pains and pleasure of this material world is due to this body.

Just like because I have got this material body, I am feeling some heat. Therefore fan is required. Similarly, by this body in the winter season I shall stop the fan. So under different season my body feels differently pains and pleasure. But actually, if I am not this body, then I should tolerate all these pains and pleasures. This is called sama-duḥkha.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

[Bg. 2.14]

We should not be disturbed by these material pains and pleasure. We have to execute our spiritual consciousness business. That is called sama-duḥkha-sukhaḥ. And kṣamī. Kṣamī means kṣama, excuse.

Especially devotee is always attacked by the demons. Even the nondevotee is a father. We have seen it, Prahlāda Mahārāja's life. Because Prahlāda Mahārāja was devotee, even his father was enemy, what to speak of others. So devotee will have to meet so many enemies. Just like we have got this from the life of Lord Jesus Christ. When he was being killed by others, he said, to excuse them, "God, they do not know what they are doing." That is devotee's position. Kṣamī, always excusing. We have to learn this.

So these are some of the qualities of the devotees. In the twelfth chapter some of them are being described. And the Bhagavad-gītā we are narrating.

Then santuṣṭa, satisfied. Satataṁ yogī. A devotee should not be dissatisfied in any condition of life. He should remain satisfied. Because he knows that "My pains and pleasure are now dependent on the will of Kṛṣṇa. Not now, always. So if Kṛṣṇa desires that I should suffer like this, why should I bother? Let me suffer." Santuṣṭa.

There are many verses to support this. Tat te 'nukampāṁ su-samīkṣamāṇo bhuñjāna evātma-kṛtam [SB 10.14.8]. A devotee, when he is put into distress, he thinks that "It is God's kindness that He is giving me little pain, hurt, although I should have suffered more." This is devotee's view. He is not, I mean to, disturbed by any kinds of pains and pleasure. Santuṣṭa. Satataṁ yogī. Even in distressed condition he also thinks of Kṛṣṇa. Therefore he is yogi. Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā [Bg. 6.47]. A devotee always thinks of Kṛṣṇa. That is devotee. Yogi. Yatātmā. He does not neglect his duty, his devotional service.

And dṛḍha-niścayaḥ. Dṛḍha-niścayaḥ means he believes in the word of Kṛṣṇa. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. A devotee believes in this, that "I have nothing to do, simply to surrender to Kṛṣṇa. Then my all business is done." That is confirmed in the Caitanya-caritāmṛta, kṛṣṇe bhakti kaile sarva-karma kṛta haya: "Simply by serving Kṛṣṇa, all other duties are discharged." This is called dṛḍha-niścayaḥ. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], and the devotee takes it very seriously. That is called dṛḍha-niścaya. Dṛḍha means firmly convinced, "Yes, if I surrender to Kṛṣṇa, all other business is complete." That is confirmed in the Caitanya-caritāmṛta.

śraddhā-śabde viśvāsa kahe sudṛḍha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

[Cc. Madhya 22.62]

This is the process. Dṛḍha-niścaya. Mayy arpita-mano-buddhiḥ: Mind and intelligence is always focussed towards the lotus feet of Kṛṣṇa, mayy arpita, to the form of Kṛṣṇa. That is real meditation. Dhyānāvasthita-tad-gatena paśyanti yaṁ yoginaḥ. You come to the temple, take the impression of this Rādhā and Kṛṣṇa, and always think of Him. That is the highest, topmost yoga system.

Therefore the Deity worship is very important. If you are engaged in Deity worship, you always get impression of Kṛṣṇa and Rādhārāṇī. And if you think of Kṛṣṇa and Rādhārāṇī always within your heart, then you become the topmost yogi. Mayy arpita-mano-buddhiḥ. Yo mad-bhaktaḥ. "In this way, one who executes devotional service," sa me priyaḥ, "he is very dear to Me." So if you want to be dear, if you want to be seen by Kṛṣṇa, if you want to be seen by God, follow this instruction and your life will be successful. Thank you very much. (end)

Bhagavad-gītā Chapter - 13: Lectures

721229BG.BOM

Bhagavad-gītā 13.1-2

Bombay, December 29, 1972

Pradyumna:

arjuna uvāca

prakṛtiṁ puruṣaṁ caiva

kṣetraṁ kṣetra-jñam eva ca

etad veditum icchāmi

jñānaṁ jñeyaṁ ca keśava

śrī-bhagavān uvāca

idaṁ śarīraṁ kaunteya

kṣetram ity abhidhīyate

etad yo vetti taṁ prāhuḥ

kṣetra-jñaḥ iti tad-vidaḥ

[Bg. 13.2]

Translation: "Arjuna said: O my dear Kṛṣṇa, I wish to know about prakṛti, nature, puruṣa, or the enjoyer, and the field and the knower of the field, and of knowledge and the end of knowledge. The Blessed Lord then said: This body, O son of Kuntī, is called the field, and one who knows this body, who knows this body is called the knower of the field."

Prabhupāda: Kṣetra-kṣetra-jñam. Just like we are living in this apartment and we know that I am not this apartment, but I am living in this apartment. The people say that because the Supersoul or the soul is living within this body therefore the body is soul. This is not very good argument. That is being cleared by Kṛṣṇa Himself. Idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate [Bg. 13.2]. Kṣetra. Kṣetra means land or a place. So idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate [Bg. 13.2]. And, the next line?

Pradyumna: Etad yo vetti tam…

Prabhupāda: Etad yo vetti, and one who knows it, he's kṣetra-jñaḥ. Jñaḥ means in knowledge. So we should know this, that I am not this body. It is my body. If we analyze the body, I say it is my hand, it is my leg, it is my head. Nobody says: "I head," or "I hand." "I" is different from this body. I am living in this apartment, but I am not this apartment. But the modern civilization is going on on the basic idea that "I am this body." "I am American." "I am Indian." "I am brāhmaṇa." "I am kṣatriya." "I am man." "I am woman." This is condemned. This is condemned.

This is… This is the consideration of the animals. The animals, they do not know that the dog, the body-dog, and the soul who has obtained the body of a dog… The soul is different from the body. This is the Vedic information: asaṅgo 'yaṁ puruṣaḥ. (static) The living entity, soul, is not this material body. Asaṅga. He has no, I mean to say, association. He's put into that condition, but he's different from the body. (Child crying in background; aside:) What is that? She has gone out and cannot come.

So this should be clearly understood. This is knowledge, that I'm not this body. What is the next, second line?

Pradyumna: Kṣetram ity abhidhīyate.

Prabhupāda: Yes. Next?

Pradyumna: Etad yo vetti taṁ prāhuḥ…

Prabhupāda: Etad yo vetti. So if you study, if you meditate on our body, so "I am this body. I am this finger." No. The answer will come: "No, I am not this body. I am… It is my body. It is my finger. It is my head." This is simple thing. And here it is confirmed by the Supreme Authority, Kṛṣṇa. And we can experiment it, that how it is that I am identifying myself with this body? Therefore śāstra says: yasyātma-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13]. This body is a, a product of the three dhātus. According to Ayurvedic system, kapha-pitta-vāyu. So anyone who is accepting this body made of three elements, kapha-pitta-vāyu, he is no better than go-kharaḥ. Sa eva go-kharaḥ [SB 10.84.13]. An animal.

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Go-kharaḥ. Go means cow, and kharaḥ means ass. So people are identifying with this body, but śāstra says such persons are no better than the cows and the asses. Now just try to understand what is this civilization. Just try to understand. It is this… It is a combination of cows and asses. Because everyone is identifying: "I am this body." "I am American." "I am Russian." "I am China." "Let us fight." "I am Hindu." "I am Muslim." This is going on.

The simple knowledge is lacking. The simple knowledge, that "I am not this body. I am…" Ahaṁ brahmāsmi. The Vedic language. So 'ham. So 'ham means I am the same spirit soul as the Supersoul, as Kṛṣṇa. I am qualitatively one. As Kṛṣṇa is sac-cid-ānanda-vigraha, similarly I am also sac-cid-ānanda, part and parcel. The difference is that I am very minute. As we have several times explained, the minute particle of gold is also gold. That is not different. Minute, a drop of the sea water is also the same, qualitatively. The same chemicals. Similarly, we, being part and parcel of Kṛṣṇa, we are not subjected to the material conditions. But we have put ourself in this material condition. That is called māyā. We wanted to enjoy separately, de, separated from Kṛṣṇa, and therefore we are put into a condition which is illusion.

That I have already explained several times. At night, we forget all this body. Although in daytime I identify myself that "I am American," "I am Indian," "I am brāhmaṇa," at night, when I sleep, I forget whether I am American, Indian, or brāhmaṇa, and kṣatriya. This is our daily experience. I am in different atmosphere. I am dreaming something. But again at daytime I forget what I dreamt at night. So sometimes we go very unknown place, very nice place, nice building, nice atmosphere. And at, as soon as the dream is over, then again I am on my bed. You see. And when I dream, I forget. I'm not in my bed, but I'm in the surrounding of palaces, of gardens. So this is our daily experience.

So because we wanted to imitate Kṛṣṇa, kṛṣṇa-bahirmukha hañā bhoga vāñchā kare, the Kṛṣṇa has given us a place which is illusion. Which is not fact. Temporary. Illusion. Just like we sometimes see water in the desert. That is illusion. Practically there is no illusion, uh, there is no water. But we see: "Oh, here is water, vast water." The animals, they run after the water. Similarly we are also running after this illusion. "There is happiness. There is happiness." Therefore there is no happiness.

At the fag end of life, we are disappointed, we are frustrated. Brdhya kala aula saba sukha pāgala.(?) When we cannot again, no more, we can enjoy with our senses, then we become very much depressed. Old men. You'll find old men, those who are not spiritually inclined, they're very morose. Morose because they cannot use anymore the senses. They sometimes take medicine. But how it can be done? So drdhya kala aula.(?) So we are under this illusion. This is called māyā. We should understand that we are not this body. We are not this body. Our bodily enjoyment, sense gratification, that is illusion. In another place in the Bhagavad-gītā you'll find, it is said: sukham ātyantikaṁ yat tat atīndriyaṁ grāhyam. Find out that verse. Sukham ātyantikaṁ yat tad atīndriyaṁ grāhyam. We are trying to enjoy life with these material senses, but that is illusion, that is temporary. Temporary and illusion. Real enjoyment is with our spiritual senses. What is it…? Have you got?

Pradyumna:

sukham ātyantikaṁ yat tad

buddhi-grāhyam atīndriyam

vetti yatra na caivāyaṁ

sthitaś calati tattvataḥ

[Bg. 6.21]

Prabhupāda: What is the translation?

Pradyumna: There's a few verses together… "The stage of perfection is called trance or samādhi when one mind, when one's mind is completely restrained from material mental activities by practice of yoga. This is characterized by one's ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth, and upon gaining this, he thinks there is no greater gain."

Prabhupāda: So every information is there. If we want actually happiness, then we have to purify the material consciousness. That is Kṛṣṇa consciousness movement. [break] …have come to the point of Kṛṣṇa consciousness. That Kṛṣṇa consciousness can be achieved by the grace of Kṛṣṇa. Kṛṣṇa consciousness… Athāpi te deva padāmbhuja-dvaya-prasāda-leśānugṛhīta eva hi [SB 10.14.29]. Kṛṣṇa cannot be understood by any other method than the Kṛṣṇa method. Kṛṣṇa is absolute. Therefore if one wants to understand Kṛṣṇa, he must take the Kṛṣṇa method. Kṛṣṇa method. Because Kṛṣṇa is absolute, there is no difference between Kṛṣṇa and the method of attaining Kṛṣṇa. They are the same. Method… The bhakti method means Kṛṣṇa method. Bhakta-bhagavān. And the method to approach Bhagavān is called bhakti.

The whole thing is based on one root, bhaj. Bhaj-dhātu. Bhaj-dhātu. That means offering loving service to the Lord. And Kṛṣṇa says: bhaktyā mām abhijānāti [Bg. 18.55]. Bhajate mām ananya-bhāk. These words are there: sādhur eva sa mantavyaḥ [Bg. 9.30], api cet su-durācāro bhajate mām ananya-bhāk. Bhajate, this very… Bhajate. Catur-vidhā bhajante mām. This word, bhaja is very important thing. From bhaja, the word bhakti comes. Bhaja dhātu ukti. [?] So bhakti means bhajana. Bhajate mām ananya-bhāk. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manasaḥ [Bg. 9.13]. Again: bhajanti.

Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. This bhajana is for mahātmānaḥ, not for the durātmās. Or kṣudrātmā. Mahātmā. One whose ātmā has been expanded, ma hātmā. Not crippled. Those who are thinking in terms of society, nationality, country, religion, or so many things, they are not mahātmās. They are kṣudrātmās, small, crippled minded. Those, those who are thinking in broader way. Just like Caitanya Mahāprabhu. He says: pṛthivīte āche yata nagarādi grāma. He's not thinking in terms of… Pṛthivīte āche yata nagarādi grāma. As many towns and villages are there all over the world. He's not thinking in terms of "My village, my country, my society." Everyone is thinking like that. But those who are mahātmā actually, they are thinking in a broader way. Pṛthivīte āche yata nagarādi grāma.

Kṛṣṇa is thinking in terms of all living entities. Sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ yāḥ [Bg. 14.4]. All living entities, in all species of life, in all forms of life. Ahaṁ bīja-pradaḥ pitā. "I am their father." So this is called mahātmā. Kṛṣṇa is thinking in terms of all living entities. People are saying that Kṛṣṇa, Indian, Hindu God. Why Hindu God? The dictionary, it is said, in English dictionary that Kṛṣṇa is one Hindu God. He's not. In the dictionary. Why Hindu God? He says that "I am the father of all living entities." Why He should be the father of the Hindus, Indians? He's father of everyone. He says. But they write in the dictionary: "Kṛṣṇa is Hindu God." Misinterpretation. Kṛṣṇa does not say. He…

And Kṛṣṇa Himself, as Caitanya Mahāprabhu says: pṛthivīte āche yata nagarādi grāma. "As many villages and towns are there, sarvatra pracāra haibe mora nāma, that My name will be celebrated in every village, every town." So this Kṛṣṇa consciousness movement is not a crippled movement. It is very broad movement, claiming all living entities to come to Kṛṣṇa, back to home, back to Godhead. Therefore we should not be bodily conscious. Kṛṣṇa, here says: the body is not I am this body. Idaṁ śarīraṁ kṣetram. It is a field of activities. Kṣetram. Field of activities. Just like one who is bodily conscious, he undergoes many severe exercises. So body becomes very stout and strong and he's happy. He's happy. Because he thinks: "I am this body."

Similarly you can make your body spiritually stronger. As you make your body materially strong, similarly you can make your body… Because this is kṣetra. Kṣetra means the field, or the land. You, in the land by tilling the land, by cultivating the land, you can produce nice grain also, and inferior grain also. As you work. Because the land is in your possession. You can cultivate as you like. Similarly this body is land, and I am the tiller. I am the kṛṣaka, or agriculturist. So by using the land, I can become spiritually advanced, or I can become materially advanced. It is up to me. Spiritually advanced means gradually you forget that I am this material body. I am Kṛṣṇa's. I am Brahman. That is spiritually advanced. And material advance means "I am this body." "I am American." "I am Indian." "I am brāhmaṇa." "I am kṣatriya." "I am man, woman." This is materially advanced. Both ways. This human form of life… Because it is not animal life. Always remember that I'm not animal. I'm now human being. So I can utilize… these things will be explained in this chapter, how I can utilize this body.

Both ways, I can utilize. If I simply limit myself with the bodily necessities of life… Just like the animals. Eating, sleeping, sex intercourse, and defending. These are common to the human body and the cats and dogs body. But because I am human being, I can utilize my body in a different way. The cats and dogs cannot do. That is the difference between a human being and an animal. If you don't utilize my body as human beings then I am no better than cats and dogs. Actually I am cats and dogs. If we simply limit myself, how to eat very nicely, how to sleep very nicely, how to have sex intercourse very nicely and how to defend myself very nicely, then you are no better than animal. But this is the business of the animals.

The ani, animal cannot be invited to become Kṛṣṇa conscious. That is not possible. Even if he's invited, he cannot sit down, he cannot hear. Therefore those who are very much advanced in animal propensities, they cannot take part in this Kṛṣṇa consciousness movement. Who are, those who are to say frankly, no better than animals, they cannot take any interest in the Kṛṣṇa consciousness movement. That is not possible.

Therefore Kṛṣṇa says who can take? He says… We take from Kṛṣṇa all the words. You don't believe me. Kṛṣṇa says that:

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

[Bg. 7.28]

So animal life means sinful life. Animal life. Even this human form of life is also sinful unless we come to the Kṛṣṇa consciousness platform. We come to the… Animal life means sinful life. If I act as sinful, like hogs and dogs… Just like if I don't discriminate of eating. Just like the hogs, they have no discrimination. They accept even stool. "Come on. I shall eat." You get the body of hogs or dogs.

And if you utilize this body according to the śāstra to purify it… Because human body is meant for purification. Yasmāt śuddhyet sattvam. That is the given, instruction given by Ṛṣabhadeva. Tapo divyaṁ putrakā yasmāt śuddhyet sattvaṁ yena śuddhyet sattvaṁ yasmād brahma-saukhyam anantam. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhati viḍ-bhujāṁ ye [SB 5.5.1]. He advised instructed his sons: "My dear sons, don't use this body like the hogs and dogs. Whole day and night searching after stool. Eating, for eating. don't use this." And, after eating, as soon as there is the sex is strong, then sex life. That is hogs life. We have seen. These are the examples. Nature's. They are very stout and strong, fatty, eating stool. And as soon as fatty, immediately sex life, without any discrimination, mother, sister, or anyone. That is hogs. You see from nature's example. Dogs and hogs. The dog has no, I mean to say, courtesy or shame. At, in the street, they're having sex life.

So human civilization is coming to that. Already it has come. In Western countries, at least, in our country, it has not come still. And Western, it is common affair. Young man, young woman is embracing, kissing, and everything. And sometimes sexually also engaged on the sea beach. In the garden. We have seen it. So practically you are coming to the hogs and dogs life. This is our advancement of civilization. Why? On account of this bodily concept of life. "I am this body. I am this body." Therefore this should be first of all understood. As Kṛṣṇa says: idaṁ śarīraṁ kaunteya kṣetram ity… [Bg. 13.2]. It has been awarded to you for utilizing it for different purposes as you like. You can utilize it like cats and dogs and hogs and you can utilize it as devatā, as demigod. That is up to you. We have got little independence. We can utilize or misuse this independence. But the śāstra says that this body is not to be utilized as cats and dogs and hogs. Śāstra says.

Therefore Kṛṣṇa says: yaḥ śāstra-vidhim utsṛjya vartate kāma-kārataḥ [Bg. 16.23]. Anyone who does not care for the instruction given in the śāstras… Śāstra. Just like anyone who doesn't care for the law of the state, what kind of man he is? He's a loafer, a outlaw. He's not a respectable citizen. Similarly anyone who does not follow the shastric in… Śāstras are meant for human being, not for the cats and dogs and hogs. As law is meant for the human being, not for the cats and dogs. Therefore we have to follow the shastric injunction.

As Kṛṣṇa says in the Bhagavad-gītā, or Vyāsadeva says in the Purāṇas, in the Vedānta-sūtra, they are meant for… As Caitanya Mahāprabhu says: anādi bahirmukha jīva kṛṣṇa bhuli' gelā, ataeva kṛṣṇa veda-purāṇa karila [Cc. Madhya 20.117]. What for these Vedas and Purāṇas are meant? Because we have forgotten Kṛṣṇa. We have forgotten Kṛṣṇa. Therefore to revive our Kṛṣṇa consciousness, so many Vedic literatures are there. So many.

So this life is meant for utilizing this body… Tapo divyaṁ putrakā yena śuddhyet sattvam [SB 5.5.1]. Sattva. Sattva, our sattva, or existence, is not now pure. It is, because it is not pure, therefore we have to migrate, transmigrate from one body to another according to our desire, according to our karma. Nature is giving you… Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]. We have been given a vehicle. Now we have got this nice vehicle, this human body, vehicle, moving. But if we don't utilize it as human being, then it, we shall get another vehicle like dogs and hogs. Sometimes no movement, stand up for seven thousand years as a tree. Not as a tree, as tree. Yes. So this is going on. So the first essential knowledge, to know that "I am not this body." We are working so hard…

Body means the senses. The senses. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ, manasas tu parā buddhiḥ [Bg. 3.42]. So we have to transcend this bodily concept of life. Bodily concept of life means sense gratification. That's all. The, the bodily… I am, because I'm thinking I am this body, therefore I must satisfy my eyes by seeing something beautiful. I must satisfy my tongue by eating so many things which are even forbidden in the śāstras. But my tongue wants it. I must take it. So bodily concept of life means satisfying these gross material senses. That is bodily concept of life. But gradually, by Kṛṣṇa consciousness, by training ourself, how to become Kṛṣṇa conscious, then our business will be how to satisfy Kṛṣṇa.

Now we are satisfying our senses. That is bodily concept of material existence. And when we train ourself how to satisfy Kṛṣṇa, oh, then, that is our perfection of life. This is Kṛṣṇa consciousness. The process is there. Either you satisfy your senses or you satisfy the proprietor of the senses. Kṛṣṇa is called Hṛṣīkeśa. Hṛṣīka. Hṛṣīka means "the senses." And Kṛṣṇa is called Hṛṣīkeśa. Senayor ubhayor madhye rathaṁ sthāpaya me 'cyuta [Bg. 1.21]. Hṛṣīkeśa. Tvayā hṛṣīkeṇa hṛṣṭitena.(?) So Hṛṣīkeśa. So bhakti means hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]. Now hṛṣīka means indriya. At the present moment, we are satisfying the senses. For the sense only. We have no other higher objective. Sense wants to eat something palatable. Although it is not good for me, either from health point of view, or spiritual point of view…

Just like eating meat or drinking intoxication. This is not good, either for health or for my spiritual advancement. But because my tongue wants it, I have become my servant of my tongue. I want should be satisfied. This is the material condition. Because I, I don't want to serve Kṛṣṇa, I want to serve my tongue. Tā'ra madhye jihwā ati, lobhamoy sudurmati tā'ke jetā kaṭhina saṁsāre. We have got different senses. Out of all the senses, this tongue is very strong. Tongue is very strong. Therefore śāstra says: ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. By these blunt senses, we cannot understand Kṛṣṇa. We cannot understand what is Kṛṣṇa. What is Kṛṣṇa's name, what is Kṛṣṇa's fame, what is Kṛṣṇa's form, what is Kṛṣṇa's quality… We cannot understand. Therefore Kṛṣṇa says:

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

To understand Kṛṣṇa is not so easy.

So śāstra says that it can be made easy. It can be made easy. How? Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234]. If you simply engage your tongue in the service of the Lord. This one method. Simply engage your tongue in the service of the Lord. God will be revealed. (aside:) Come on. God will reveal Himself. You cannot see God. You cannot see Kṛṣṇa. But when He reveals Himself… Just like at night you cannot see the sun. But when the sun reveals himself, it is not by your effort. In due course of time, sun will arise in the morning. You can see the sun, you can see yourself, you can see the whole world. So try to reveal Kṛṣṇa. Don't try to see Kṛṣṇa. Because with your eyes. with your senses, these material blunt senses we cannot see. It is not… Ataḥ śrī-kṛṣṇa-nāmādi… (end)

730810BG.PAR

Bhagavad-gītā 13.1-2

Paris, August 10, 1973

Devotee:

arjuna uvāca

prakṛtiṁ puruṣaṁ caiva

kṣetraṁ kṣetra-jñam eva ca

etad veditum icchāmi

jñānaṁ jñeyaṁ ca keśava

śrī-bhagavān uvāca

idaṁ śarīraṁ kaunteya

kṣetram ity abhidhīyate

etad yo vetti taṁ prāhuḥ

kṣetra-jñaḥ iti tad-vidaḥ

[Bg. 13.2]

"Arjuna said: O my dear Kṛṣṇa, I wish to know about prakṛti (nature), puruṣa (the enjoyer), and the field and the knower of the field, and of knowledge and the end of knowledge. The Blessed Lord then said: This body, O son of Kuntī, is called the field, and one who knows this body is called the knower of the field."

Prabhupāda:

prakṛtiṁ puruṣaṁ caiva

kṣetraṁ kṣetra-jñam eva ca

etad veditum icchāmi

jñānaṁ jñeyaṁ ca keśava

This is the special prerogative of human being, that he can understand the nature, this cosmic manifestation, and the enjoyer of the nature, and he can be fully conversant about what is the object of knowledge, jñeyam.

There are three things, jñeyam, jñāta, and jñāna. The object of knowledge, the knower is called jñāta, and the object of knowledge is called jñeyam. And the process by which one can understand, that is called jñāna, knowledge. As soon as we speak of knowledge, there must be three things: the object of knowledge, the person who is trying to know and the process by which the object of knowledge is achieved.

So some of them… Just like the materialist scientists, they are simply trying to know the prakṛti. But they do not know the puruṣa. Prakṛti means the enjoyed, and puruṣa means the enjoyer. Actually enjoyer is Kṛṣṇa. He's the original puruṣa. That will be admitted by Arjuna: puruṣaṁ śāśvatam. "You are the original enjoyer, puruṣam." Kṛṣṇa is the enjoyer, and every one of us, the living entities, and the prakṛti, nature, everything, is to be enjoyed by Kṛṣṇa. That is Kṛṣṇa's… Another puruṣa, we living entities. We are not puruṣa. We are also prakṛti. We are to be enjoyed. But in this material condition, we are trying to be puruṣa, enjoyer. That means when the prakṛti, or the living entities, wants to become puruṣa, that is material condition. If a woman tries to becomes a man, as that is unnatural, similarly when the living entities, who is by nature to be enjoyed…

The example, as we have given several times, that this finger captures some nice foodstuff, but actually the fingers are not enjoyer. The fingers can help the real enjoyer, namely the stomach. It can pick up some nice foodstuff and put into the mouth, and when it goes to the stomach, the real enjoyer, then all the prakṛtis, all the parts of the body, all the limbs of the body, they feel satisfaction. So the enjoyer is the stomach, not any part of the body.

There is a story in Hitopaniṣad, Hitopadeśa, from which the Aesop's Fable is translated. There, there is a story: udarendriyānām. Udara. Udara means this belly, and indriya means the senses. There is story of udarendriyānām. The senses, all the senses met together in a meeting. They said that: "We are king, senses…" (aside:) Why it is open?

"We are working." The leg said: "Yes, I am, whole day, I am walking." The hand says: "Yes, I am working whole day, wherever the body says: "You come here and pick up the food" bringing things cooking. I cooking also." Then the eyes, they said that: "I am seeing." So every limb, length of the body, they made a strike that, "No more we are going to work only for the stomach who is eating only. We are all working, and this man, or is stomach is eating only." Then the, the strike… Just like the capitalist and the worker. The worker under goes strike, no more working. So all these limbs, parts of the body, they observed striking, and after two, three days, when again they met, they talked amongst themselves that: "Why we are becoming weak? We cannot work now." You see. The legs also said: "Yes, I am feeling weak." Hands also feeling weak, everyone. So what is the cause? The cause… Then the stomach says: "Because I am not eating. So if you want to remain strong, then you must give me to eat. Otherwise… So I am the enjoyer. You are not enjoyer. You are to supply things for my enjoyment. That is your position." So they understood: "Yes, we cannot directly enjoy. It is not possible."

The enjoyment must be through the stomach. You take one rasagullā, you, the fingers, you cannot enjoy. You give it to the mouth, and when it goes to the stomach, there is immediately energy. Not only the fingers enjoy, the eyes, all other parts, they feel satisfaction and strength also. Similarly the real enjoyer is Kṛṣṇa. Kṛṣṇa says:

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

They are after śānti, peacefulness, peace of the mind. Where is śānti? They are working hard, day and night, to get peace of the mind. No, that is not possible.

How it is possible? Just try to understand three things only. Then you'll get something. What is that? Kṛṣṇa says that: "I am the enjoyer, You are not enjoyer." Nobody's enjoyer. If you understand this, that Kṛṣṇa is the enjoyer. One, out of the three items, one, bhoktā. Everyone in this material world, they are, everyone is trying to become enjoyer, the first-class enjoyer, number one enjoyer. But it is not possible. Nobody can enjoy. Only Kṛṣṇa is the enjoyer, and if we cooperate with Kṛṣṇa, through His enjoyment, we can enjoy. This is our position. So this is real knowledge.

Every rascal is trying to become enjoyer. This is the material world. Everyone is after sense. Even the so-called prakṛti, woman, the propensity is to enjoy. Puruṣa. Therefore here in this material world, even though a woman is dressed like a woman, his mind is puruṣa. He wants, she wants to enjoy. Here the woman wants a man. Although superficially it is supposed that man is the enjoyer, the woman is enjoyed. but actually the woman also wants to enjoy the man. That is māyā. A prakṛti cannot enjoy, become puruṣa. So in the Bhagavad-gītā, the living entities are described as prakṛti.

apareyam itas tv (anyāṁ)

prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho

yayedaṁ dhāryate jagat

[Bg. 7.5]

So the Māyāvādī philosophers, they do not know the secret; they wants to become God, enjoy. Our philosophy is different. We do not wish to become enjoyer. We want to be enjoyed. That is our real position. We want to serve Kṛṣṇa. We want to offer everything to Kṛṣṇa. We do not want to enjoy anything ourself. That is Vaiṣṇavism. So here there are in the material world, there are so many universities and economic development plans, but all these rascals, they do not who will enjoy. Who is enjoyer, and who is enjoyed, they do not know. They think that: "We are enjoyer." Every nation, every community, every man is struggling: "I am enjoyer." This is called māyā.

Therefore Arjuna inquires from Kṛṣṇa that: prakṛtiṁ puruṣam. "Who is actually enjoyer, and who is enjoyed?" These two things I want to know from You." Prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetra-jñaṁ cāpi. Another two items, kṣetram, the field of activities… Just like I am working. I am working. You are working. How you are working? Where you are working? I am working, being situated in this body. This is already described in the beginning that the living entity is within the body. Dehino 'smin yathā dehe [Bg. 2.13].

So kṣetra and kṣetra-jña. Kṣetra means the platform on which, or the stage on which we are dancing. That is called kṣetra. And kṣetra-jña means the person who is dancing. That is kṣetra-jña. When you, when you dance, you know that I am dancing on this ground, on this platform. So you are knower. Therefore kṣetra-jña. And the platform on which you are dancing, that is kṣetra. So we are all dancing… In the material world, we are all dancing. How we are dancing? Getting a particular type of body. That is kṣetra. There must be some platform.

For… Just like a kṛṣaka, a agriculturist, he is plowing the land. The land is called kṣetra, and the man who is plowing, he's called kṣetra-jña. He knows that; "I am plowing over this ground." So this is also another knowledge, kṣetra and kṣetra-jña. Then… [Sound is garbled, with words and phrases blipped out] …etad veditum icchāmi. I wish to know this subject matter. Jñānaṁ jñeyaṁ ca keśava. As well as jñānam, knowledge, what is actually knowledge, and what is the object of knowledge.

So six things he's questioning. First of all, prakṛti, one, puruṣa, two, kṣetra, three, kṣetra-jña, four, knowledge, five, and the knowable object of knowledge, six. These are the subject matter, Kṛṣṇa, Arjuna is asking from Kṛṣṇa. Because he has accepted Kṛṣṇa guru. So for bona fide inquiries, transcendental inquiries, one must approach a guru. That is the Vedic injunction. That Arjuna has already done. When he was he was to fight or not to fight, But he could not make solution. So to make a solution we must approach Kṛṣṇa as guru, or Kṛṣṇa's representative. Kṛṣṇa and Kṛṣṇa's representative… In, they are the same.

Therefore Viśvanātha Cakravartī Ṭhākura says: yasya prasādād bhagavat-prasādaḥ **. By pleasing guru, you can please Kṛṣṇa. Even Kṛṣṇa is not pleased, if the guru is pleased, Kṛṣṇa has to be pleased. Because he's representative.

Suppose you have given somebody power of attorney to do some business. So after finishing the business, if you see the paper, not very favorable, it has not been done very nicely, still you have to accept. Because your representative has signed it. Yes. Therefore yasya prasādād bhagavat-prasādaḥ **. Kṛṣṇa not satisfied, but if your guru is satisfied, then Kṛṣṇa must be satisfied. This is Kṛṣṇa's obligation. Because He has sent representative. Kṛṣṇa has… ācāryaṁ māṁ vijānīyān [SB 11.17.27]. Kṛṣṇa says: "ācārya, that is I am." Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit. "Never try to neglect ācārya. Nāvamanyeta. Neither think of ācārya as ordinary person. Vedic injunction is one must approach understand all this subject matter.

Jñāna, knowledge and the… Books, volumes of books on any subject matter. As there are different types of magazines for differents of books. Big, big philosophers. Just like written philosophy on the sex impulse. To understand. This is rascaldom. Nobody is how to laugh, how to cry, how to eat, and how to enjoy sex life. No school, college is required to understand these things. These are everyone knows. Volumes of books are required to understand this real knowledge here.

Try to understand: kṣetra-kṣetra-jña. This body and the living entity, soul, who is working with this body, or working on this body. We get, a certain type of body to fulfill our certain type of desire.

The… Yesterday evening we were talking with that cardinal. So when I said that: "If you eat meat like animals, like the tigers or the fox, then Kṛṣṇa will give you the facility to become, next life a tiger and fox and cat and dog, like that." These are stated. It is not my manufacturing word. These you'll find. You are human being. You must act like a human being. For human being, this Bhagavad-gītā is there. Kṛṣṇa is instructing to a human being, Arjuna. Not a cat, not a dog. So knowledge means it is meant for the human beings. Not for the cats and dogs. Laws means it is meant for the human being. Laws means: "You should do this, you should not do this." This is law, as state law, or any law. Nature's law. Everywhere. So human being, for human being, Kṛṣṇa is advising: patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. Because every human being must be a devotee of Kṛṣṇa. That is his first business. So for a devotee, Kṛṣṇa says: patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. This is the order.

Therefore next śloka is called: Bhagavān uvāca. Bhagavān uvāca means Bhagavān, the Supreme Lord, the Supreme Person, the Supreme Opulent, He's ordering. And we are servants. We are predominated. We are not predominator. Therefore it is our duty to abide by the orders of the Supreme Personality of Godhead. And that is called religion. Religion does not mean the so-called rituals. That is formalities, they're also required, but the real purpose of religion is to abide by the orders of the Supreme Personality of Godhead. That is religion. So you may become… You may be a Christian, you may be a Muhammadan, you may be a Hindu, or Buddhist. It doesn't matter, whatever you may be. Whether you are abiding by the orders of God. Then you are religious.

Not that God, or God's representative says: "Thou shalt not kill." And I go on killing in the slaughterhouse. And when asked why I am killing, I give my, some interpretation of my own. This rascaldom is going on. Nobody's religious. Because nobody's following the orders of God. Neither… Anybody… Māṁ ca vetti na kaścana. Kṛṣṇa says that: "I know past, present, future, everything." That is confirmed in the Śrīmad-Bhāgavatam. Janmādy asya yataḥ anvayāt itarataś ca artheṣu abhijñaḥ [SB 1.1.1]. Abhijñaḥ means one who knows. And Kṛṣṇa confirms it: "Yes, I know, past, present, future, everything." That is Kṛṣṇa. That is God. Therefore His order is supreme. So we have to follow His order. That is real religion. Puruṣa. Puruṣa is giving order.

Just like in, in ordinary dealings, in our family affairs. The husband gives order, wife: "You should manage like this. You should do like this." Similarly prakṛti, we are all prakṛtis, we are abide by the orders of the Supreme. Therefore Arjuna is asking the… (aside:) What is that sound?

Arjuna is asking the Supreme Personality of Godhead that "You teach me." That is perfect teaching. If you learn something from Kṛṣṇa, or from His representative, that is perfect. That is perfect knowledge. All other knowledge that you gather, that cannot be perfect. Because unless you are perfect, how you can give perfect knowledge? So every one of us is imperfect. Because we have got imperfect senses. So with imperfect knowledge…

Just like the so-called scientists, philosophers, they propose their theories; "I think," "It may be like this," "Perhaps…" These are not knowledge. These are all nonsense. You must speak definitely if you know. Just like the śāstra says: jalajā nava-lakṣāṇi. Definitely. Nine hundred thousand species of life within the water. Why? You could say: "About nine lakhs." No. Nine lakhs. Not about. More or less. No. Not like that. That is knowledge. That is perfect… Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. And the trees, plants, they are two millions. Never says: "approximately." "Maybe," "perhaps." No. This is all nonsense. We don't accept such knowledge. So… But the, in the material world, these things are going on. Any rascal will give some theory. That will be accepted and he'll be offered Nobel Prize.

So that is condemned in the Śrīmad-Bhāgavatam: śva-viḍ-varāha-uṣṭra-kharaiḥ saṁstutaḥ puruṣaḥ paśuḥ. So according to Bhāgavata direction, these Nobel Prize winners are exactly like dogs, camels, hogs, śva-viḍ-varāha-uṣṭra and asses. And they are praised by similar animals. That's all. The Nobel Prize winner and the Nobel Prize giver. Both of them are like dogs hogs animal and asses. That's all. This is a fact. They… If, if a person has written some theory, evolution of chemicals, and all rubbish things, it is very nice thing for the so-called dogs and camels, but those who have got eyes to see, one who has heard from Kṛṣṇa, he'll understand this is nonsense. How, from chemical, you can produce life? When he's asked: "Well, sir, if I give you these chemicals, can you produce life?" Immediately he says: "That I cannot say." Why?

It is actually happening. In California University. One big professor, came, lecture, and he said that:. "By combination of these four chemicals, life has begun." So one of our students, he's also doctor in chemistry, he asked him immediately: "Sir, if I give you all these chemicals, whether you can produce life?" His answer was; "That I cannot say." Why? "That I cannot say." Then why you are proposing all this nonsense? If you do not know definitely… "No, we are trying." "In future…" This is going on. "In future." But in the common saying: "Trust no future, however pleasant." Why future? Now, what you have learned, speak that.

Therefore Arjuna is asking not to a third-class so-called philosopher and chemist and economist, but to Kṛṣṇa. Kṛṣṇa. Because whatever answer Kṛṣṇa will give, that is fact. And śāstra means the things which have been spoken by Kṛṣṇa. That is śāstra. And guru means who speaks… Guru means who speaks on behalf of Kṛṣṇa. Sādhu-śāstra-guru. This is called. So Kṛṣṇa is asked. And the answer for Kṛṣṇa, which He gives, that is final. No experiment. No "future." Whatever answer He gives, that is final. Otherwise, why people read Bhagavad-gītā so carefully? Not now. Thousands of years. Thousands of years. Not only in India, in other countries also. So answers, real answers are there.

So this chapter, thirteenth chapter, is very important chapter. So many rascals are there. They're talking so many things. But if you want real answer, that is described by Kṛṣṇa to the six questions, Kṛṣṇa immediately answers in nutshell.

The first question was: prakṛtiṁ puruṣaṁ caiva. Prakṛtiṁ puruṣam will be answered later on. The first answer He gives: idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate [Bg. 13.2]. You want to learn what is the field of activities. Field of activities is not the football ground. This body is field of activities. When I desire to play in the football ground, then I go to the football ground. But real desire is manufactured within. Idaṁ śarīram. We, we are having different types of body because we want to work differently. That is the plan. I ask so many people. They say: "God has created this world." That's fact. But as soon as we ask, "Why He has created this earth? Why He has created this universe? What is the purpose?" they cannot answer. They cannot give any reply. Because they do not know, imperfect knowledge. But anything you do, anything… Especially…

Suppose if you construct a very nice house. So I can ask you: "What is the purpose of constructing this nice house?" You will say: It is for purpose." Either we shall reside, or rent it. "It is meant for residential purpose." Similarly why this cosmic manifestation, this universe… Not only one universe, millions of universes. Material world is also not very small. Material world is only one-fourth manifestation of the whole creation. And that one-fourth… Ekāṁśena sthito jagat [Bg. 10.42]. Kṛṣṇa says: "The whole material world is only one-fourth creation." What is that one-fourth creation? That is replied in the Brahma-saṁhitā: yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Jagad-aṇḍa-koṭi. When Kṛṣṇa, you have seen Kṛṣṇa's, what is called? Aureum?

Devotee: Auram?

Prabhupāda: Auram, yes. So that is prabhā, Kṛṣṇa's prabhā. So just like the sun has got a shining, similarly Kṛṣṇa has got. So it is borrowed from Kṛṣṇa's shine. So yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Jagad-aṇḍa means these universes. There are millions, koṭi. And each universe… Jagad-aṇḍa-koṭi. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam [Bs. 5.40]. And each universe there are innumerable planets. This is material creation. So how we can know about this material creation? But we can know from Kṛṣṇa. Because He knows everything. Because everything is manufactured from Him. Mattaḥ sarvaṁ pravartate. So we have to know like that. Janmādy asya yataḥ [SB 1.1.1]. So He can speak perfectly what is the plan, the, of this creation, creation of the universal, universe. The plan is that we living entities, kṣetra-kṣetra-jña… Kṣetra means this body. Idaṁ śarīraṁ kṣetram ity abhidhīyate. It is said: idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate [Bg. 13.2]. "You have asked the question: 'What is kṣetra, field of activities, and who is the knower of this field,' so I answer: idaṁ śarīraṁ kaunteya kṣetram [Bg. 13.2]. This body is the field of activities."

So this material world is created by God to give us facility to work as I desire. But I must have the jurisdiction of my work. That is the… Jurisdiction my work. Just like the agriculturist, they have got their own land, demarcated. This much, my land, this much, his land, this much…" And he works, tills the field, produces food grain, according to his capacity. Similarly Kṛṣṇa has given us different fields of activities. That is this body. Idaṁ śarīraṁ kaunteya kṣetram [Bg. 13.2]. Idaṁ śarīram. So from the śarīra, we expand many other things. That also becomes kṣetram.

So this is the purpose of creation. Kṛṣṇa gives us full facility. I want to work in this way. All right, you work. Kṛṣṇa says that you don't work. This will not make you happy. You are asking Me facilities to fulfill your desire under certain condition. That you may have from Me. I can give you. But you'll never be happy." That is Kṛṣṇa's order. You'll never be happy. How I shall be happy? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. You'll be happy only by this process. Simply by this process. If you manufacture, by your fertile brain, that: "I shall be happy in this way and that way," you'll never be happy. If you want to be happy at all, then this is My instruction: sarva-dharmān parityajya mām ekaṁ śa… [Bg. 18.66]. Kṛṣṇa is repeatedly saying this to everyone.

But he'll not do that. He'll say: "Kṛṣṇa, give me this facility. Give me this facility. I shall cut throat of this man, and enjoy." "All right, you cut throat." That also Kṛṣṇa gives. Kṛṣṇa's very, what is called, thankless task. Somebody wants to cut my throat, and I want, nobody may cut my throat. Kṛṣṇa has to adjust. He give me facility and he'll save also the man who is praying: "Sir, please save me from this cutting." Kṛṣṇa… Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. So this is going on.

The purpose of creation is to give the conditioned soul, the rebellious soul, who, being prakṛti, whose nature being constitutional nature is that he should be enjoyed by Kṛṣṇa, but he has taken the wrong direction, that "I'll not be enjoyed by Kṛṣṇa. I shall become Kṛṣṇa." This is… All these people, all these living entities who are in this material world, their determination is that: "Why I shall serve Kṛṣṇa? I shall become Kṛṣṇa." This is the disease. And to give us… Because He wants to become Kṛṣṇa. He cannot become Kṛṣṇa. But he is persisting. Kṛṣṇa is giving this facility. That platform of facility, material facility, is this material world. This material world.

This is the purpose. But nobody knows. Ask anybody. They'll say, "God created this universe or this cosmic manifestation." That's a fact. But why He created? That why question is answered in the Bhagavad-gītā. Everyone wants to enjoy this material world according to his whims and purpose. Kṛṣṇa gives facility to everyone. So that facility is given according to his desire, a particular type of body. One who wants to eat anything nonsense, no discrimination, so he's allowed to get a body of a hog. Because a hog can eat even stool. He has no distinction. Here is halavā, here is stool. But he'll like to eat stool. That is hog life.

Similarly those who are very much fond of eating meat and blood, they're given the body of tiger, hogs, dogs, This is nature's law. But they do not know. They do not know. They think that: "Now I am enjoying, according to my…" That is not enjoyment. Is that very nice food? But he's thinking, a flesh-eater, a meat-eater is thinking, he cannot eat meat a one. He mixes with some vegetable. Then he can eat. Is it not? If you say all these meat-eaters: "Don't eat vegetables or grains. Simply eat meat." That they cannot do. They cannot do. Ninety percent, ninety percent, he'll eat other things, grains and vegetables. And maybe ten percent or twenty percent, meat. Although we are not meat-eater, I have seen. A little piece of meat… [break]

Where the tiger is coming? That he has no brain to understand. Why there are so many varieties of life? Because according to… Just like your… In a, in a city, there are many varieties of apartment. As you are able to pay for it, or in a shop, in a store, there are many varieties of articles. But you have to purchase according to the price you can pay.

Similarly all these varieties of bodies are there according to my desire. Kṛṣṇa… That is stated in the Bhagavad-gītā, you know: yantrārūḍhāni māyayā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati, The Lord is situated in everyone's heart. Arjuna tiṣṭhati. Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]. Bhrāmayan. He is causing to wander all over the universe all living entities, riding on a car or machine. This machine is this body. Now I am walking, I am going here, preaching. What is the machine? The machine, first machine is my body. So who has given me this body? Māyayā. Māyā, the illusory energy, has given me this body. My real body's spiritual body. Karmaṇā daiva-netreṇa jantur deha upapattaye [SB 3.31.1]. These are ver, Vedic versions. We are not speaking unauthorized. Karmaṇā. As you are working, or as you desire to work, then similar type of body will be given to you. By nature. You are, you have got this body by nature. Māyayā, yantrārūḍhāni māyayā.

Kṛṣṇa doesn't make your body. You desire. Kṛṣṇa orders māyā, the prakṛti, material nature: "You give him such kind of body." Mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. Prakṛti's not working. Prakṛti has given me this body not out of her own accord. Kṛṣṇa has ordered: "Give this person, this living entity, such a body." Maybe it is Brahmā's body. Maybe it is ant's body. Maybe it is demigod's body. Maybe it is the body of the worm in the stool. Different kinds. Eight million, four hundred thousand species of body. These bodies, we are getting according to our desire. Because except Kṛṣṇa consciousness desire, all desires are subjected to the material conditions.

And as soon as we get Kṛṣṇa consciousness desire, we get immediately free from this transmigration of the soul from one body to another. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. If you become simply Kṛṣṇa consciousness, then no more botheration of changing this body. You get your spiritual body, go back to home, back to Godhead. Thank you very much. (end)

730924BG.BOM

Bhagavad-gītā 13.1-2

Bombay, September 25, 1973

Prabhupāda: "Nature, the Enjoyer, and Consciousness." This is the thirteenth chapter of Bhagavad-gītā. The Lord is describing what is this material nature, who is the enjoyer of this material nature and what is the consciousness. We are preaching about Kṛṣṇa consciousness. Now, in this chapter Kṛṣṇa Himself is describing what is Kṛṣṇa consciousness. Arjuna uvāca. Arjuna inquired,

prakṛtiṁ puruṣaṁ caiva

kṣetraṁ kṣetrajñam eva ca

etad veditum icchāmi

jñānaṁ jñeyaṁ ca keśava

Kṛṣṇa is addressed here as Keśava, "the killer of the Keśi asura." You know, in Vṛndāvana there is Keśi-ghāṭa. That Keśi-ghāṭa is famous because Kṛṣṇa killed one asura of the name Keśi. He appeared in Vṛndāvana as a ferocious horse and Kṛṣṇa killed him. Since then, his name is Keśava. Kṛṣṇa has got many names according to His activities. He killed the demon Madhu, therefore his name is Madhusūdana. He killed the demon Kaṁsa, therefore his name is Kaṁsahāni. There are many names. Some of the names are in relationship with His devotees, and some of the names are there in relationship with the demons.

There are two kinds of men: the devotees and the demons. Daiva āsura eva ca.

dvau bhūta-sargau loke

daiva āsura eva ca

viṣṇu-bhakto bhaved daiva

āsuras tad viparyayaḥ

[Bg. 16.6]

Throughout the universe there are two classes of men. One is called devatā and the other is called asura. Devata means visnu-bhakto bhaved daivaḥ. Those who are devotees of the Supreme Personality of Godhead, who is known as Viṣṇu… Viṣṇu has got… Sahasra viṣṇu names there are. Original is Viṣṇu. So those who are devotees of the Lord, they are called Vaiṣṇava or devatā, and those who are not devotees of Viṣṇu may be devotees of other demigods, but they are called the demons or the asuras. There are many instances in the śāstra. There were Hiranyakasipu, who was a devotee of Lord Brahma. Of course, the asuras are never devotees. Sometimes they worship the demigods for getting some material profit. Kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ. That is said in the Bhagavad-gītā. Kāṅkṣantaḥ karmaṇāṁ siddhim.

Here everyone is engaged in fruitive activities, karma. Karma in this life and karma in the next life also. So performing great sacrifices, giving in charity, pious activities, they are also karma. They are meant for giving opportunity in the next life, a position in the heavenly planet or similar other higher planetary system where the standard of living is very, very comfortable, thousands and thousands times better than the standard of life in this planet. But that is also karma. Kāṅkṣantaḥ karmaṇāṁ siddhim yajanta iha devatāḥ.

So people, they want to enjoy life within this material world, but actually there is no enjoyment in the material world. Because, Kṛṣṇa says, there is birth, there is death, there is old age, and there is disease. So where is your happiness? After all, you have to die. Suppose I make very good arrangement, very nice house, very nice bank balance, very nice wife, children, everything, but death can come at any moment. Then where is your perfection? If after so much hard labor everything is ready for enjoyment, but I am called by Yamarāja… Mṛtyuḥ sarva-haraś cāham [Bg. 10.34]. Death takes away everything. Therefore you cannot say the arrangement you made for happy life is perfect. That is not perfect. But foolish people, they do not know what is perfection. They simply want superficial, temporary happiness, never mind what will happen next life or few years after.

Just like children, they want to play without caring for future life. But it is the duty of the guardians to engage them in education so that in future they may be happy. Similarly, all the great sages, saintly persons, just like Vyāsadeva, Nārada, Devala, Asita, many, many great saintly persons, sages… Even Kṛṣṇa the Supreme Personality of Godhead comes to give us instruction so that we can become eternally happy.

Unfortunately, in this age, which is called Kali-yuga, the people are so low-grade that they do not like to hear all these instructions of great sages, saintly persons or even of the Supreme Personality of Godhead. That is the defect of this age. Therefore in the Śrīmad-Bhāgavatam it is said mandaḥ. Mandaḥ means slow, at the same time, very bad.

prāyeṇālpāyuṣaḥ sabhya

kalāv asmin yuge janāḥ

mandāḥ sumanda-matayo

manda-bhāgyā hy upadrutāḥ

[SB 1.1.10]

In this age people are short-living. Their duration of life is very, very short, so much so that at the end of this age the duration of life will come down to twenty years to thirty years. A man of twenty-five years will be considered as very old man. These are stated in the Śrīmad-Bhāgavatam. And there will be scarcity of food. On account of this scarcity of food, people will not grow very healthy.

It is already happening. Rice is selling seven rupees kilo, nine rupees kilo. How a poor man will eat? So the more the Kali-yuga will advance… Now we are getting ten rupees or twelve rupees or nine rupees kilo rice, but rice will not be available at all. That is also stated in the Śrīmad-Bhāgavatam. Because people are becoming Godless, naturally the material nature will put them into suffering. That is the laws of nature. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14].

Just like if you become criminal, the police department is there. The police department will give you pains, chastisement. Similarly, the more we become Godless, the more we become careless to fulfill the mission of human life, the more nature will give us trouble. There will be no rain. Anāvṛṣṭi, anāvṛṣṭi and durbhikṣa, scarcity of foodstuff, and taxation by the government. These are the symptoms of Kali-yuga mentioned in the Śrīmad-Bhāgavatam. And people will become so much harassed by these three things that they will voluntarily give up their hearth and home and go to the forest.

Therefore those who are actually intelligent, they should not neglect this movement, Kṛṣṇa consciousness movement. It is the greatest welfare movement for the whole human society to make people God conscious, Kṛṣṇa conscious, without which there will be so many troubles. It is already there. So everyone is trying to enjoy the prakṛti, the material nature. Therefore the question is prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñaṁ eva ca. This is material nature and anyone who is trying to enjoy this material nature, he is called puruṣa. Purusa means enjoyer and prakṛti means enjoyed. Just like in ordinary life we see a man is supposed to be enjoyer and the woman is supposed to be enjoyed, similarly, prakṛti is feminine gender and puruṣa is masculine gender. Anyone who is trying to enjoy, he is puruṣa. It doesn't matter, outwardly he's dressed as man or women; if he has got the desire to enjoy, that is called puruṣa. And his object that is enjoyed, that is called prakṛti.

So Arjuna is asking this question, prakṛtiṁ puruṣaṁ caiva: "Kindly give me instruction about this prakṛti and puruṣa." Kṣetram. Kṣetram means the field of activity, and kṣetrajñam. Kṣetrajñam means one who knows, "This is my field." Just like the cultivator, he cultivates the land. From government there is demarcation of the land. The cultivator knows, "This is my portion of land." Similarly, every one of us, we are cultivating and we are given a field. This is the body. The spirit soul is the owner of the body or the occupier of the body. Actually, he's not the owner. That will be explained by Kṛṣṇa. Idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate [Bg. 13.2]. "This body, my dear Arjuna, is called kṣetra." Kṣetra means the field of activities.

I am a human being. Because I have got this body, I am acting in a different way than the cats and dogs, because he has got a different type of body. His field of activities is different; my field of activity is different. So according to the body we are acting. Idaṁ śarīraṁ kṣetram. And there are eight million four hundred thousand types of bodies. Jalajā nava lakṣāṇi sthavarā lakṣa-viṁśati kṛmayo rudra-saṅkhyakaḥ. Not one type of body. Nine hundred thousand forms of body in the water, jalajā nava-lakṣāṇi.

The botanists or the expert scientists, they cannot say how many forms of lives are there in the water. Sthavarā lakṣa-viṁśati. The botanists there are, but they do not know how many forms of vegetable, trees, and plants are there. But in the śāstra it is said, sthavarā lakṣa-viṁśati: "Two million types of bodies, trees, plants, grass, two millions." Everything is specifically mentioned. In this way, there are insects also, kṛmayo rudra-saṅkhyakaḥ. There are birds, pakṣiṇāṁ daśa-lakṣaṇam, one million types of birds.

Then human being, manuṣyāḥ catur-lakṣāṇi, only four hundred thousand forms of human life, of which the civilized form of life, especially those who are born in India… To take birth in India, Bhārata-varsa, is a great fortune. Unfortunately, we are neglecting this facility given by nature. Because in India there were so many saintly persons, so many great sages… Even Kṛṣṇa, the Supreme Personality of Godhead, He descended on this country, India, Bhārata-varsa. There were kings like Mahārāja Bhārata. There were kings like Mahārāja Ikṣvāku. There was king like Mahārāja Yudhisthira, Parīkṣit, so many. Unfortunately, we are neglecting our own culture. We are now imitating how to become technologist. This is the position of India. Nobody is interested to take this culture of Kṛṣṇa consciousness seriously.

But in the Western countries, where they have tasted very well the fruits of material advancement of life… Therefore the young men there, they are not very much interested to live like their fathers and forefathers. They are taking very much interest in Kṛṣṇa consciousness. So in India they have come that "Material happiness is not all." That is required. To make the best use of a bad bargain.

But our ultimate goal of life is spiritual realization. The Bhagavad-gītā is there. So many other śāstras are there, but Bhagavad-gītā is the beginning of spiritual life, ABCD. So even if we do not learn the ABCD of spiritual life, how our life will be successful in the mission?

So our only aim is to spread this Kṛṣṇa consciousness, spiritual life, all over the world. We have got more than a hundred temples all over the world, but we wanted one also in Bombay. Therefore we took this land. It was not meant for making any business. Even if we had this land after paying so much money, we are not going to make any profit out of it. The money will be blocked[?]. But if we want to have it, it is for the reason that the people of Bombay may take interest in Kṛṣṇa consciousness movement so that their life may become successful.

So I'll remain here for a few days. I'll come here in the evening. If you like, you can come also and hear from Bhagavad-gītā and shall be very happy. Thank you very much. Hare Kṛṣṇa. (end)

730925BG.BOM

Bhagavad-gītā 13.1-2

Bombay, September 25, 1973

Prabhupāda:

arjuna uvāca

prakṛtiṁ puruṣaṁ caiva

kṣetraṁ kṣetrajñaṁ eva ca

etad veditum icchāmi

jñānaṁ jñeyaṁ ca keśava

So four questions Arjuna wanted to know from Kṛṣṇa, the answers of four questions. First, prakṛti, this material nature, puruṣam, the enjoyer of the material nature, kṣetram, the field of enjoying, or field of activities, and kṣetrajñam, one who is enjoying or one who is acting on the field. Etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava. Another two things: jñānam, what is knowledge, and jneyam, what is the object of knowledge, the aim of knowledge.

So Kṛṣṇa replied, idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate: [Bg. 13.2] "This body is kṣetra." Etad yo vetti taṁ prāhuḥ kṣetrajñaḥ iti tad-vidaḥ: "And one who knows this body, he's kṣetrajña." The whole subject matter of Bhagavad-gītā is to know who is the proprietor of this body. Generally everyone, ninety-nine-point-nine percent, everyone knows that "I am this body," but that is not the fact. The owner of the body: one who knows that "I am not this body, but I am the proprietor of the body."

Just like I am sitting on this throne. I am not this throne, but I am a different person who is sitting on the throne. Similarly, when somebody asks me, "What you are?" if I give my identification… (aside:) These children must be removed. …with this body, that is my foolishness. In the śāstra it is said,

yasyātmā buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādīṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Go-kharaḥ. Go means cows and kharaḥ means asses. Person who is identifying this body as the self. This body is a bag of three dhātus: kapha, pitta, vāyu. According to Ayurvedic treatment, this body is made of kapha, pitta, vāyu. Otherwise, we can take it, this body is made of flesh, bone, blood, urine, stool, cough. If you analytically study this body, you'll find these are the ingredients of the body. Therefore these ingredients are not myself. This is the first ignorance. In spiritual knowledge, unless one understands fully that "I am not this flesh, blood, urine, or other things in this body, I am separate from…" One who knows that "I am separate from this body, I am spirit soul, I am the part and parcel of the Supreme Lord," as it is stated, mamaivāṁśo jīva bhūtaḥ [Bg. 15.7], then my knowledge is complete.

So education is given to the students, but this knowledge is absent from the educational institution. Nobody knows that "I am not this body." Therefore śāstra says, "Anyone who is identifying this body as his self," yasyātmā buddhiḥ kuṇape tri-dhātuke [SB 10.84.13], "and in relationship with the body, others also," sva-dhīḥ, "thinking 'They are our own men,' " sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ, and bhauma, "the land of birth, is worshipable," ijya-dhīh… So this is going on. At the present moment, throughout the whole world, everyone is identifying himself with this body and the land in which the body is born is taken as worshipable, bhauma ijya-dhīḥ, and persons who are in relationship with this body, "They are our own men or kinsmen." This is going on. But according to śāstra, anyone who is accepting this identification, body as self and the country or the land as worshipable and the kinsmen or relatives, "They are our only own men," in this way this misconception of life is being accepted…

Therefore, according to Vedic civilization, this is a civilization of the cows and the asses. Sa eva go-kharaḥ [SB 10.84.13]. So in other words, it is an animal civilization. So you cannot be happy in animal civilization, in the societies of animals. Just like in the jungle there are animals. There is no peace. There is always struggle for existence, fight between one animal. Still, they are peaceful. But at the present moment, throughout the whole world, we have become less than the animals because we do not know what is the basic principle of civilization, what is the ultimate goal of life, what is our perfection. These things we are lacking in knowledge.

Therefore Arjuna inquires, "What is jñānam, what is knowledge, and what is the object of knowledge?" So Kṛṣṇa replied that "This body, śarīram, idaṁ śarīraṁ kṣetram, this is our field of activities." We have got different types of body. Yesterday I have explained. There are eight million four hundred thousand forms of body, and according to our desire, nature is supplying a type of body for our activity.

That is explained in another place in the Bhagavad-gītā: īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. The Lord is situated in everyone's heart. Kṛṣṇa is situated outside and inside also. Kṛṣṇa, antar bahiḥ, He is situated outside and inside. Simply we have to make our eyes and senses perfect to see Him. Kṛṣṇa is not invisible. He is visible. But one who has got the eyes to see Him, one can see; otherwise not. Therefore in the Brahma-saṁhitā it is stated, premāñjana-cchurita bhakti-vilocanena santaḥ hṛdayeṣu sadaiva vilokayanti [Bs. 5.38]. Those who have developed Kṛṣṇa consciousness, love of Godhead, they can see the Supreme Personality of Godhead, śyāma-sundaraṁ acintya-guṇa svarūpam, the reservoir of all transcendental qualities. Acintya-guṇa… Acintya means inconceivable. The qualities which Kṛṣṇa has got, that is inconceivable by us. He has got qualities.

Just like Kṛṣṇa says that patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, tad aham aśnāmi [Bg. 9.26]. Now, anyone offering Kṛṣṇa, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati, in devotion… So this quality, how Kṛṣṇa is eating… Just like at the present moment Kṛṣṇa is offered a dish. How Kṛṣṇa is eating? That we cannot see, but He is eating. Otherwise Kṛṣṇa becomes a liar. He says, tad aham aśnāmi bhakty-upahṛtam: "Anyone who is offering Me in devotion," tad aham aśnāmi, "I eat." But how He is eating… It is not that He is not eating, but how He is eating, that you do not know. Therefore acintya-guṇa-svarūpam. He has that quality which is inconceivable.

Just like our conception of eating, that we can eat through the mouth. Whatever eatables are offered to us, we pick them and put into the mouth. We know this is the process of eating. But Kṛṣṇa, because He is acintya-guṇa-svarūpam, His eating process is different from ours. That is also stated in the Brahma-saṁhitā. Aṅgāni yasya sakalendriya-vṛttimanti. He has the limbs of the body, different limbs of the body, they can work also for other limbs of the body. Just like with our eyes we can see. If I close our eyes, we do not see. But Kṛṣṇa, even He closes His eyes, He can see everything with His hand. Now, this is inconceivable. Acintya-guṇa-svarūpam. Therefore it is called acintya. Aṅgāni yasya sakalendriya-vṛttimanti. So the foodstuff is offered there to Kṛṣṇa. He is eating by seeing. He can eat through His eyes. Just like we can eat through our mouth, not with our eyes, but Kṛṣṇa can eat through His eyes simply by seeing. Then you may argue that "The foodstuff is offered. If He has eaten, why it is lying as it is, as it was offered in the beginning?" That is answered in the Upaniṣad. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Īśo Invocation]. Pūrṇasya. Kṛṣṇa can take the whole plate, but still the whole plate remains. It is not finished. That is spirituality. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate.

So this is a great science, spiritual science. Unfortunately, we have no educational system to understand this spiritual science. And especially in this age, everything is godlessness. Therefore people are not happy. Our, this Kṛṣṇa consciousness movement is only to make people happy by becoming Kṛṣṇa conscious, understanding everything in the right ways. That is our mission.

Therefore, that is the mission of every devotee. Just like Arjuna is asking herewith. He knows everything. He is Kṛṣṇa's friend, personal friend. He is always living with Kṛṣṇa. There cannot be any ignorance on the part of Arjuna. But he's asking this question just for our benefit. Kṛṣṇa will answer this question.

Why Kṛṣṇa's answers will be taken so seriously? Because He is the supreme authority, Supreme Personality of Godhead. If we receive knowledge from the Supreme, then it is perfect knowledge. Just like if you get some knowledge from the superior, one who is more educated than you, one who is more experienced, that knowledge is perfect. So in this material world there may be somebody supreme, but he is not ultimate supreme. But ultimate supreme is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigraha, anādir ādir govindaḥ sarva-kāraṇa-kāraṇam [Bs. 5.1]. So if we receive knowledge from the ultimate supreme, īśvaraḥ paramaḥ kṛṣṇaḥ, then our knowledge is perfect. If we receive knowledge secondary, second-hand knowledge, that is also good. Second-hand knowledge means one who has received knowledge from Kṛṣṇa. That knowledge is perfect. But one who speculates, "It may be like that, it may be like this," that knowledge is not perfect.

So in the modern world every knowledge is speculative, hypothetical. There is no perfect knowledge. So if you want to be perfectly in knowledge, then you have to take knowledge from the Supreme Personality of Godhead. That is here delivered by the Supreme Personality of Godhead Kṛṣṇa in the form of Bhagavad-gītā. Therefore Arjuna is asking this question so that people may receive the perfect knowledge from Kṛṣṇa and their life may be perfect in that way.

idaṁ śarīraṁ kaunteya

kṣetram ity abhidhīyate

etad yo vetti taṁ prāhuḥ

kṣetrajña iti tad-vidaḥ

[Bg. 13.2]

kṣetra-jñaṁ cāpi māṁ viddhi

sarva-kṣetreṣu bhārata

kṣetra-kṣetrajñayor jñānaṁ

yat taj jñānaṁ mataṁ mama

This is jñānam. What is that jñānam? Jñānam means to know the kṣetrajña, the owner of the body.

Just like in ordinary sense if you understand that the, this is a house and the proprietor of the house is such and such gentleman, then that knowledge is perfect, so similarly, if we understand what is this body and who is the proprietor of this body, then our knowledge is perfect. So Kṛṣṇa says that this body, there is the proprietor, the soul, but there is another kṣetrajña. Just like a house, there is an occupier and there is an owner. These are very easy to understand. Any house you take in Bombay, there are so many tenants or occupier, but there is a proprietor also. Similarly, in this body we are not actually the proprietor. We are simply occupier.

Just like if I give my motor car to you for use, you are not proprietor, you are occupier or driver. But the owner is different. Similarly, Kṛṣṇa says that kṣetrajñaṁ ca api māṁ viddhi: I am also kṣetrajña. I am the proprietor indirectly of this body." Therefore Kṛṣṇa's name is Hṛṣīkeśa. Hṛṣīka, means senses, and this body is full of senses. So actual proprietor is Kṛṣṇa, Hṛṣīkeśa. We are given for use.

Therefore we are using this hand, but if the hand is paralyzed for some reason or other, we cannot repair it. This is not possible. Because the proprietor has withdrawn the power of this hand for activity, therefore it is no more workable, although I am claiming, "This is my hand." This is not "I hand;" this is my hand. Actually, it is not my hand. It is Kṛṣṇa's hand. That is knowledge.

So long we are thinking that I am this body or my body, that is not perfect knowledge. When you understand that it is Kṛṣṇa's body, then it is perfect knowledge. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu. Not that Kṛṣṇa is the proprietor or kṣetrajñam only of the human form of body. Sarva-kṣetreṣu. There are eight million four hundred thousand different types of body. Kṛṣṇa is present there. That is also explained in the fourteenth chapter:

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad-yonir

aham bīja-pradaḥ pitā

[Bg. 14.4]

Just like father makes the body, father gives the seed and mother gives the body, similarly, Kṛṣṇa is the supreme father. He has given the seed. Just like the father impregnates within the womb of the mother, the seed is given by the father, the mother develops the body, similarly, in this material world we have come from Kṛṣṇa. He is the seed-giving father, and the material nature has given us this body. This is compared with a yantra or a machine.

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayaṁ sarva-bhūtāni

yantrārūḍhāni māyayā

[Bg. 18.61]

Yantrārūḍhāni māyayā. So Kṛṣṇa has given us this body through the agency of material nature. So this is a body. This body is just like yantra. So we are seated in this yantra and we are traveling. Yantrārūḍhāni māyayā, under the influence of māyā, seated on this car, this yantra, bhrāmayan sarva-bhūtāni [Bg. 18.61], we are wandering throughout the whole creation.

Sometimes we are getting this body of human form, sometimes we are getting the body of a demigod's, sometimes we are getting the body of a rich man, sometimes we are getting the body of a poor man, sometimes we are getting the body of a cat, sometimes of a dog, sometimes so many things, trees, plants, aquatics. There are eight million four hundred… This is our position. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ [Bg. 2.13]. As we are changing our body every moment, from childhood to boyhood, boyhood to youth-hood, similarly, by changing this body we get another body. Dehāntara-prāptiḥ. But we do not know what kind of body we are going to get next life. We are blind. This is called ignorance.

Generally, they are thinking this body is all in all there is no rebirth. No. The example is given here in the Bhagavad-gītā. Just like a child has his future, another body, boyhood body. The boy has got his future, another body, young man's body. The young man has got another future, old man's body. Similarly the old man has got another body after death. Tatha dehāntara-praptiḥ.

But people have become so irresponsible that they do not know what kind of body he's going to get next life. He's blind. Therefore this knowledge is required, how I'm getting this body, how I can get better body or lower body. This is knowledge, not that how to eat, how to sleep, and how to have sex life. This is not knowledge there in the animals. Āhāra-nidrā-bhaya-maithunaṁ ca. Where to find out one's food, where to sleep, how to have sex life, how to defend, these animals also, they know how to do it. So if we devote our time only for these four principles of bodily wants, then we are not better than the cats and dogs.

The real knowledge is to know "What I am, what is this body, why I am suffering. I want to be happy but why sufferings are there, always some kind of suffering is always there." These are the questions. But people have become so foolish they do not inquire how to make solution of these sufferings, how to make solution of the problems of life. They are blindly being led.

andhā yathāndhair upanīyamānas

te 'pīṣa-tantryām uru-dāmni baddhāḥ

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ

durāśayā ye bahir-artha-māninaḥ

[SB 7.5.31]

Durāśayā, they are hoping something, that by making arrangement in this material world they will be happy. That is not possible.

In the Western countries, Europe and America, they have made sufficient arrangement for living materially very happy, but that has not been possible. They are also disappointed, confused. So materially you cannot be happy. You must know. You must have full knowledge what you are, what is this body, how you'll be happy. Then your life is successful. If you live like cats and dogs and try to adjust things like cats and dogs, that is a waste of life, waste of time.

Therefore kindly try to understand Bhagavad-gītā. There is full of knowledge. The knowledge is given by the most perfect, the Supreme Personality of Godhead. There is no deficiency. In the knowledge received from imperfect person there are four deficiencies: illusion, mistake, cheating and imperfectness. So from so many deficiencies… You cannot get full knowledge, perfect knowledge from an imperfect person. You have to receive knowledge from the perfect. Then your life will be successful.

Therefore Arjuna is putting so many questions to Kṛṣṇa, and Kṛṣṇa will answer these things in the thirteenth chapter. In all the chapters Kṛṣṇa's answers are there. Especially in the Thirteenth Chapter, Kṛṣṇa is giving the knowledge, the knowable objective, the subject matter, and what is this body, who is the owner of the body. So Kṛṣṇa, here it is said that kṣetrajñaṁ cāpy māṁ viddhi, He is also there.

The Māyāvādī philosopher [says] that there is only one spirit. No, there are two. Kṛṣṇa says ca. Ca means another. "And as the living, individual living soul is the proprietor of this body-not proprietor, he is the occupier-similarly, I also, I have got interest in everybody." Just like a landlord. Landlord has got many houses. I may occupy one of the houses. So I have got only interest in that particular house where I am living. But the landlord has got interest in so many houses. So Kṛṣṇa has got interest not only in my body or your body. He has got interest in each and every body. Because He says, sarva-yoniṣu, "in every species of life."

sarva-yoniṣu (kaunteya)

sambhavanti murtayo yāḥ

tāsāṁ mahad yonir brahma

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

These things are to be understood very clearly. How Kṛṣṇa is related. He is not related to the human society, He's related with the animal society, dog society, cat society, demigod society, aquatic society, tree society, plant society, insect society. Everywhere Kṛṣṇa. Īśvaraḥ sarva-bhūtānāṁ hṛd-dese 'rjuna tiṣṭhati [Bg. 18.61]. That is… Kṛṣṇa is claiming here that "I am also one of the participators in this body." Kṣetra-jñaṁ cāpi māṁ viddhi, kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ matam. If only one tries to understand what is the relationship between this body and the soul, the body and the Supersoul, Kṛṣṇa… Kṛṣṇa, when He says that "I am also kṣetrajnam," He's the Supersoul, Paramātmā. He can know everyone's pains and pleasure. I am the occupier of this body, I know the pains and pleasure of my body, but I do not know the pains and pleasure of your body. Neither you know that the pains and pleasure of my body.

Therefore you are individual, localized, but Kṛṣṇa is all pervading. Kṛṣṇa knows the pains and pleasure of your body. Kṛṣṇa knows the pains and pleasure of my body. Kṛṣṇa knows the pains and pleasure of dog's body, cat's body, everyone's body. That is Kṛṣṇa. Sarva-kṣetreṣu bhārata. Sarva-kṣetreṣu. He knows everything. That is Paramātmā feature. Paramātmā feature means He is even within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara-shtaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.

So this subject matter is very interesting. Of course, Bhagavad-gītā is the ABCD of spiritual knowledge. If we do not understand even the ABCD of spiritual knowledge, then where is the progress? Unfortunately we are neglecting, but it is our duty to propagate this knowledge of Bhagavad-gītā. So we are doing our best and we wish that everyone, especially Indians, should cooperate with this movement. Thank you very much. Hare Kṛṣṇa. (end)

750225BG.MIA

Bhagavad-gītā 13.1-2

Miami, February 25, 1975

Nitāi: "Arjuna said: O my dear Kṛṣṇa, I wish to know about prakṛti, nature, puruṣa, the enjoyer, and the field and the knower of the field, and of knowledge and the end of knowledge. The Blessed Lord then said: This body, O son of Kuntī, is called the field, and one who knows this body is called the knower of the field."

Prabhupāda:

arjuna uvāca

prakṛtiṁ puruṣaṁ caiva

kṣetraṁ kṣetra-jñam eva ca

etad veditum icchāmi

jñānaṁ jñeyaṁ ca keśava

śrī bhagavān uvāca

idaṁ śarīraṁ kaunteya

kṣetram ity abhidhīyate

etad yo vetti taṁ prāhuḥ

kṣetra-jñaḥ iti tad-vidaḥ

[Bg. 13.2]

So Arjuna and Kṛṣṇa, they are two friends, but friendly talking does not come to any conclusion. Therefore, Arjuna knew that "Kṛṣṇa, although He is my friend, He is the Supreme Personality of Godhead." He knew it. Therefore, he selected Him as his spiritual master: "So we are not going to talk anymore as friends. Now I know that You can dissipate all my ignorance because You are the Supreme Personality of Godhead. So I accept You as my spiritual master." Śiṣyas te 'haṁ śādhi māṁ prapannam [Bg. 2.7]. "I am now your śiṣya, disciple."

Disciple means who voluntarily accepts the spiritual master to be…, regulate. Disciple means one who is regulated by higher authority. He is disciple. The higher authority is called the spiritual master, and the person who voluntarily submits to him for being regulated, he is called disciple. Everyone is very much puffed up. This is material condition. Even the most insignificant person, he thinks of himself as very important. Nobody wants to submit to anyone. This propensity is very prominent in this age, Kali-yuga.

Therefore it is called Kali-yuga, means disagreement. "Why shall I accept your proposition? I am also independent, I can think independently." This is the general propensity. But to understand the transcendental subject matter, one has to become submissive. That is the first qualification because the disease is that nobody is submissive. Nobody wants to be lower than anybody else. Although he is insignificant, he has no value, but still-this is called māyā-he thinks himself to be very elevated, learned.

So our Kṛṣṇa consciousness movement is teaching people to become submissive to the authority. That is the beginning of knowledge. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. If you want to learn the transcendental subject matter which is beyond the scope of your thinking, feeling and willing… Mental speculation means thinking, feeling and willing, psychology. But subject matter which is beyond your thinking. So God or anything about God is beyond the limit of our thinking, speculation. Therefore, we have to learn it submissively. Tad viddhi praṇipātena, praṇipāta means submission. Prakṛṣṭa-rūpeṇa nipāta. Nipāta means submission. Tad viddhi praṇipātena paripraśnena. First of all find out somebody where you can fully surrender. Then you enquire about transcendental subject matter.

Just like Arjuna is following strictly. He has first of all submitted to Kṛṣṇa. Śiṣyas te 'haṁ śādhi māṁ prapannam: [Bg. 2.7] "My dear Kṛṣṇa, we are talking friendly, so on equal level. So You will speak something, and I shall speak something. In this way we shall simply waste our time, and there will be no conclusion. Therefore, I submit as disciple. Whatever You will say, I will accept."

This is the first condition. First of all find out such person whom, upon whom you have full faith that whatever he will say, you will accept. That is guru. If you think that you know better than your guru, then there is no use. First of all you find out the person that one who is better than you. Then you submit. Therefore the rules and regulation are that nobody should accept blindly any guru, and nobody should blindly accept any disciple. They must behave, one another, at least for one year so that the prospective disciple can also understand, "whether I can accept this person as my guru," and the prospective guru also can understand, "whether this person can become my disciple." This is the instruction by Sanātana Gosvāmī in his Hari-bhakti-vilāsa.

So here Arjuna has accepted Kṛṣṇa as his guru. And he submissively says that prakṛtiṁ puruṣaṁ caiva. Prakṛti, prakṛti means nature, and puruṣa means the exploiter of the nature. Just like here in this material world, especially in the Western countries they are very much fond of developing undeveloped countries. That means exploiting, or to become puruṣa, enjoyer. You Americans, you came from Europe, and now you have developed the whole America, very nice cities, towns, and very well developed. That is called the exploiting the resources.

So prakṛti, nature, and we are, living entities, especially the human being, they are puruṣa. But actually we are not enjoyer. We are false enjoyer. We are not enjoyer in this sense: Suppose you are Americans. You have developed this tract of land known as America very nicely. But you cannot enjoy. You are thinking that you are enjoying, but you cannot enjoy. After some time you will be kicked out, "Get out." Then how you are enjoyer? You may think that "At least for fifty years or hundred years I am enjoying." So you can say that you can enjoy, so-called enjoy. But you can not be permanent enjoyer. That is not possible.

Therefore this land was, American land, was there before your coming from Europe, your forefathers. And your forefathers have left. Mr. Washington, George Washington, he left. Many others who developed this land of America, they have left. Here or there. In France there was Napoleon Bonaparte, in Germany there was Kaiser, and in our country there was Gandhi or somebody else. So they come here. They falsely declare as enjoyer. But actually they are not enjoyer. They're kicked out. They come to enjoy the nature, but the nature kicks them out. This is the fact.

So then who is the enjoyer? The real enjoyer is Kṛṣṇa because He is controlling the prakṛti and controlling you. We can very easily understand, two things are there, matter and living entities, but none of them are independent. There is a controller. That controller, supreme con…, is God, Kṛṣṇa. Therefore He is enjoyer. And it is declared in the Bhagavad-gītā,

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

Here we have taken the post, position of puruṣa, falsely. We are trying to exploit the material nature for a few days, and in due course of time we will be asked by prakṛti, the natural laws, "Now, sir, you have enjoyed me so much. Now you get out."

Then how we are puruṣa? Puruṣa means enjoyer. If the puruṣa becomes under the ruling of prakṛti, then how he is puruṣa? He is not puruṣa. Therefore in Bhagavad-gītā the living entity has been described as prakṛti, not puruṣa. Apareyam itas tu viddhi me prakṛtiṁ parām. Kṛṣṇa says that this material nature, matter, dull matter… Earth, water, air, fire, sky, these are called gross material elements. So they are also prakṛti. Bhinnā prakṛtiḥ me aṣṭadhā. Kṛṣṇa says that "These material elements-earth, water, fire, air, sky, mind, intelligence and ego, eight-they are all material. Mind is also material. There is spiritual also. But whatever is within our experience, that is material. So that is claimed as Kṛṣṇa's prakṛti or energy. Bhinnā me…

But they are separated energy. And Kṛṣṇa says, next verse, apareyam. Aparā means inferior. This is inferior nature. Itas tu viddhi me prakṛtiṁ parām: "Beyond this there is another prakṛti, nature. That is parā, superior." What is that parā-prakṛti? Now, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]. So that jīva-bhūta, living entity, is also prakṛti, but superior prakṛti. In which way it is superior? Because the living entities are trying to exploit the dull material entity. So both of them are prakṛtis, but one is superior and one is inferior.

Just like one may have more than one wife, one or two. The husband is one, and the wife may be two or more than two. So actually that is the position. The Supreme Lord is the husband or the puruṣa. Husband means puruṣa, and prakṛti means strī. Strī means woman. Male, female, these two things… The supreme male is Kṛṣṇa, and everyone, either this dull matter or the living entities, they are called female, prakṛti. Prakṛti means female. And puruṣa means male.

So nobody is actually male except Kṛṣṇa. We are also female. We are dressed like male, and somebody has dressed like female. But all of us, we are female, prakṛti, enjoyable. The enjoyer is Kṛṣṇa. That we do not know. Here the so-called woman is also puruṣa because she is also trying to enjoy. Anyone who is trying to enjoy, he is called to be puruṣa. And the subject matter or object which is enjoyed, that is called prakṛti. So in the material world we are trying to exploit one another either in the dress of male or in the dress of female, because this body is dress. So originally we are all female, but falsely we are trying to enjoy one another or this material world. Therefore they are sometimes called puruṣa.

So this question is raised by Arjuna from his master because the master is accepted to acquire knowledge. Tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. To accept one guru is not a fashion. Nowadays it has become a fashion, that accept some guru, Guru Mahārāja. Whether he knows or does not know, it doesn't matter, and whether one is inquisitive or not. It is a fashion. No. Guru is required for a person who is very inquisitive to know about the transcendental subject matter. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam [SB 11.3.21]. It is not a fashion; it is necessary because human life is meant for understanding the real position of his identity. Athāto brahma jijñāsā. This is necessary.

The modern civilization is suffering from this defect, that they are not inquisitive about the Brahman. They are simply… Just like cats and dogs, they are interested with this body and the bodily necessities of life. They do not know beyond that. That is the defect. The other day in Caracas some psychiatrists came. Their question was that "The problems of the world are increasing, so what is your prescription to solve these problems?" So the problem is very easy to be solved. I gave the example that this body is there. And there is something which is moving the body, living force. So that living force is the driver of the body, and the body is also described in the Bhagavad-gītā as a machine. It is… Actually it is a machine.

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

[Bg. 18.61]

Yantra means machine. So we are seated on this machine. This is the knowledge. The person who is seated in this car, on the machine, nobody knows. There are so many advancement of knowledge department, but where is the department to understand that the living force which is driving this machine, what is that living force? How it is working? There is no enquiry and no education. Therefore this education has no value. They do not know what is education. Education means to enquire about the living force which is moving this body. That is education. This is not education, that we have manufactured nice car or nice machine. That is called craftsmanship, that is not education.

Just like one electrician. He knows how to join the two wire and bring current. In India it is called mistri. Mistri means worker. Because he knows that technical art how to bring electric current, that does not mean he is educated. Education is different thing. The worker, they are just working so many wonderfully, but that does not mean they are educated. That is… In Sanskrit it is called… What is called? The English is "craftsmanship." He knows the art, how to do it. So at the present moment the technical education is there.

Formerly this technical education was entrusted to the demons. Formerly they were also manufacturing big, big aeroplanes, but they were being done by the demons, not by the great saintly persons, sages, no. They were being done by the demons. And the yogis, they could produce such wonderful things by their yogic mystic power. That was another thing. But generally, when there is question of manufacturing, that was being done by the demons.

So actually, at the present moment, although we are manufacturing so many nice things for the comforts of the body, but that does not mean it is education. Education means brahma-vidyā, to understand what is that living force within this body that is working, what is his position, constitutional position, how it is working, wherefrom it has come, so many things. That is called brahma-jijñāsā, to enquire about the spirit. That is education. So that education is lacking. Therefore there are so many problems at the present moment.

The problems are created. Just like if I do not give food to the driver, and he is entrusted with a nice car, and he is not happy on account of not being properly taken care of, then he must create disaster. There will be car accident. So that is happening. Nobody is taking care of the driver of this body. No education is there. They are simply trying to rectify the defects in the body.

That is enquired here, kṣetraṁ kṣetra-jñaṁ ca. This body is kṣetra, field of activities. But the field worker is different. Therefore this is the enquiry. Kṣetraṁ kṣetra-jñam. We are taking care of this kṣetra, this body, but we do not take care of the occupier of the body or the owner of the body. There are two kṣetra-jña, you will find in this verse, two living entities. One is called the soul, and the other is called the Supersoul. In this body there are two souls. One is the occupier soul, and the other is the proprietor soul.

Proprietor soul… Just like in a house there are two kinds of persons: the occupier and the landlord. The landlord is actually the proprietor of the house, and the tenant is occupier. Similarly, there are two souls within this body. That is stated in the Vedic literature. Just like two birds on one tree. So the living entity, the individual soul, is there. He is also one bird. And the Supersoul, or God, is also there.

So God, the Supersoul is simply observing the activities of the individual soul. And He has given freedom to the individual soul. Because the individual soul has come in this material world to enjoy independent of the Supersoul. That is the material disease. He has to remain under the protection. He is already under the protection of the Supersoul, but he is thinking that he is independent. That is called māyā. He is not independent.

As soon as there is cause of death, he is no more independent. He cannot say that "I have got so many business to do, perform. Give me some time." "No, immediately get out." So he is under control, fully controlled. Still, he is thinking that he is independent and he can do whatever he like. In this way his life is being spoiled. And he is becoming entangled by the activities. And there is strong stringent laws of nature, exactly… Kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu. These things are all explained in the Bhagavad-gītā.

Why one is put into one type of body, and why one is put in another type of body? One body is enjoying very nicely. Not enjoying, he is also suffering. He is enjoying for a limited time. He is also suffering. But he… Comparatively, one is situated in a very nice comfortable position, and the other is not. Therefore other is envious, that "Why this man is in a comfortable situation, and I am put into…? So let us become communist or revolt against this person or this group of person." In this way the struggle for existence is going on, and there is no solution.

How there can be solution because they are all uneducated, not educated? So if you want to be educated, make the solution of all the problems of the world, then you must take to this Kṛṣṇa consciousness movement. This is the only solution. It will educate people the real identity, real position.

And as Arjuna is trying to understand what is prakṛti, what is puruṣa, what is kṣetra, what is kṣetra-jña, what is knowledge, what is knowable, these question are posed. Gradually we shall discuss.

That is wanted. In ignorance if we fight, there is no solution. In darkness if we fight, we may wound, I may wound you, you may wound me, but there will be no solution. So the whole world is in darkness. Therefore there is struggle. One is capitalist, one is communist, one is this, one is that, and there is struggle because everyone is in ignorance, māyā andhakāra, in darkness of ignorance. And Kṛṣṇa is light. Ignorance fighting will not make any solution of the problem. We must come to the light and take knowledge from the most enlightened, Kṛṣṇa, Bhagavān.

Bhagavān means He is endowed with six kind of opulence. He is the supreme rich. He is the supreme famous. He is supreme beauty and supreme wise. We have to take knowledge from the supreme wise. That knowledge is perfect. Therefore here it is said, bhagavān uvāca. He did not say kṛṣṇa uv… Vyāsadeva does not say Kṛṣṇa because Kṛṣṇa may be taken by the demons as something like us. So therefore he purposefully says, bhagavān uvāca. Bhagavān uvāca means the Supreme Personality of God. There cannot be any doubt about His knowledge. So bhagavān uvāca, whatever Bhagavān says, that is fact; that is not knowledge like that "It may be," "Perhaps." These are all rascaldom. "It may be, perhaps"-that is not knowledge. That is speculation. Speculation is different.

And knowledge is different. You cannot speculate about the absolute knowledge because our senses are imperfect. How we can speculate or come to the right conclusion? That is not possible. We must receive direct knowledge. This is this. Therefore it is said, bhagavān uvāca. So whatever Bhagavān will speak, that is absolute knowledge. And if we take it, then we shall be perfect. I may be imperfect, you may be imperfect, but when we take knowledge from the perfect, that knowledge is absolute.

Just like a child does not know something, what it is, but if he asks his father, "Father, what it is?" and the father will not cheat, he will give him the right knowledge, "This is this," so he may be a small child, imperfect, but because he receives the knowledge from his father, who knows, that knowledge is perfect.

Similarly, we receive knowledge from Bhagavān, and we distribute that. We don't make any addition or alteration. Therefore we present Bhagavad-gītā as it is. We don't make any addition or alteration. Therefore it is perfect. The Kṛṣṇa consciousness movement, whatever knowledge they are spreading, that is perfect. Don't think the man who is spreading, he is imperfect. He may be imperfect. He is imperfect. I am imperfect. Every one of us is imperfect. But we are not spreading the imperfect knowledge because we are simply spreading what Kṛṣṇa has said. We are repeating. That's all.

So this is our Kṛṣṇa consciousness movement, to distribute perfect knowledge, Kṛṣṇa consciousness, and that will make the whole world happy. So try to distribute this knowledge to your best capacity. Kṛṣṇa will recognize you, that you are trying your best to work on His behalf because He comes down to distribute the knowledge. Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham [Bg. 4.7].

Because we are all His sons-we are suffering-so He wants to see that our sufferings are mitigated immediately. But we are obstinate. We don't accept the supreme father's advice. That is our difficulty. He says repeatedly,

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

[Bg. 18.66]

But we will not accept it. This is our misfortune. So voluntarily we should try to accept the knowledge and instruction given by Kṛṣṇa. Then our life will be perfect. Thank you very much. (end)

751013BG.DUR

Bhagavad-gītā 13.1-3

Durban, October 13, 1975

Prabhupāda: Oṁ namo bhagavate vāsudevāya. We are reading one chapter from Bhagavad-gītā, thirteenth chapter. The subject matter is nature, the enjoyer, and consciousness. In Sanskrit it is called kṣetra-kṣetra-jña. Kṣetra means the field. Just like an agriculturist. They work on the field. The worker or the agriculturist owns the land, and he works there, and according to his labor he enjoys the fruits. Similarly, we have been given this body as the field of activity. Every one of us, not only human being, but also other living entities…

There are eight million four hundred thousand forms of living entities. Jalajā nava-lakṣāṇi. In the water there are nine hundred thousand forms of living entity. Then, jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Sthāvarāḥ means the living entities who cannot move, just like the trees, plants, grass, vegetables. They are standing in one place. They are also called "having no leg." Ahastāni sahastānām apadāni catuṣ-padām. This is nature's law, that the living entities which have no hands, they are eatable for the living entities who have hands. Ahastāni sahastānām apadāni catuṣ-padām. And the living entities which cannot move, they are the food for the living entities which has got four legs. Phalgūni mahatāṁ tatra jīvo jīvasya jīvanam.

In this way the weak is the food for the strong. This is the law of nature, that one living entity is the food for another living entity. So when a person eats another living entity, it is not unnatural. This is nature's law. But when you come to the human form of living entity, you must use your discrimination. Just like one living entity is food for the another living entity. It does not mean… In the lower animals sometimes the father-mother eat the offspring, but in the history of human society it has not come into notice that the father and mother eating the offspring. But time has come when the mother is killing offspring. That has come already. This is due to Kali-yuga.

So here Arjuna's question is to understand the field and the worker on the field. He questions, arjuna uvāca, Arjuna inquired from Kṛṣṇa,

prakṛtiṁ puruṣaṁ caiva

kṣetraṁ kṣetra-jñam eva ca

etad veditum icchāmi

jñānaṁ jñeyaṁ ca keśava

Kṛṣṇa's another name is Keśava. So he is addressing Kṛṣṇa, "My dear Keśava, I want to know these subject matters-prakṛti, puruṣa." Prakṛti means nature, material nature, and puruṣa means the enjoyer, just like the living entities. We are trying to enjoy this material nature. Another prakṛti-puruṣa… Puruṣa means, real puruṣa means, the supreme enjoyer, God, Kṛṣṇa. And prakṛti means which is enjoyed. Another meaning-prakṛti, means woman and puruṣa means man. So this material world is going on-one party is trying to enjoy, and the other party is being enjoyed.

So Arjuna wanted to know what is the distinction, what is the integral part and parcel of this prakṛti and puruṣa. Then kṣetraṁ kṣetra-jña. Jña means one who knows, and kṣetra-jña means one who knows the field. Just like the agriculturist, the cultivator, he knows that "This is my field." He works there. Different cultivator works in his own field. So this kṣetra means this body, kṣetra, the field of activity. We have got different field of activities. So kṣetraṁ kṣetra-jñaṁ ca, kṣetram eva etad veditum icchāmi: "My dear Kṛṣṇa, I want to know from You." Why he wants to know from Kṛṣṇa? Because Kṛṣṇa is infallible. Whatever knowledge we get from the infallible, that is perfect knowledge.

Ordinary human being, they are not perfect. Ordinary human being, they are subjected to four deficiencies. We are ordinary human being; we commit mistake. That's a fact, every one of us. We are illusioned. Our senses are imperfect, and with all this paraphernalia, when we want to teach, that is not teaching; that is cheating. Because I am imperfect, how can I be teacher? That is not possible. Therefore we have to learn from a person who has no defects in his life or a liberated person. Liberated person means he does not commit mistake, he is not illusioned, he does not cheat and his senses are not imperfect. This is the four signs of liberated person.

So our process, the Kṛṣṇa consciousness movement, means we take knowledge from Kṛṣṇa who is liberated from these four kinds of deficiencies. That knowledge is perfect. Similarly, Arjuna is also inquiring from Kṛṣṇa. Etad veditum icchāmi. Etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava. What is actual knowledge and what is the subject matter of knowledge. That means six questions are presented by Arjuna before Kṛṣṇa. One pair, prakṛti-puruṣa, kṣetra-kṣetra-jña, and jñānaṁ jñeyam, what is knowledge and what is the subject matter of knowledge. Six questions. Śrī bhagavān uvāca. Now, here Kṛṣṇa is speaking, but Vyāsadeva, who recorded this dialogue between Kṛṣṇa and Arjuna, he is writing, "bhagavān uvāca." He does not say, "kṛṣṇaḥ uvāca." "Kṛṣṇa" may be misunderstood. But Kṛṣṇa is bhagavān. He wants to stress on this point.

Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. In the Śrīmad-Bhāgavatam it is stated by Vyāsadeva that kṛṣṇas tu bhagavān svayam. Similarly, in the Brahma-saṁhitā it is stated, īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Īśvara means controller. So parama means the supreme. So every one of us, we are more or less controller. But we are not supreme controller. We must know this. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. There are some men who claim to become Īśvara, to become God. So we have no objection, that if somebody says, "I am God," or "I am controller," we have no objection. But if somebody says that "I am supreme God," or "supreme controller," then we have got objection. Supreme means he has no controller. And ordinary controller, just like we are… You are controller. You are controlling some sphere of life. I am also controlling some. But I also being controlled.

But īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1] means He is the supreme controller. He has no controller over Him. He controls everyone, but He is not controlled by anyone. Therefore it is called

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

These are the Vedic statement. And our process of knowledge, Veda… Veda means knowledge. Vetti veda vido jñāne. Supreme knowledge, perfect knowledge, that is Veda. So Kṛṣṇa is the supreme person. He is the speaker of Vedas. The subject matter of Vedas is to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. If you are a student of Vedas, then you must have clear conception of God. That is real knowledge, no vague idea, but clear conception. That is knowledge, Vedic knowledge, ultimate… Therefore the Vedānta philosophy. Veda means knowledge, and anta means the ultimate. Everything has got ultimate. So Vedānta means the ultimate knowledge of Vedas. That is stated in the Bhagavad-gītā. You will find in the fifteenth chapter. Vedaiś ca sarvair aham eva vedyo vedānta-vid vedānta-kṛd ca aham. [break]

So He is the compiler of Vedānta philosophy, and He is the knower of Vedānta philosophy. Therefore Arjuna is asking from Kṛṣṇa because He is the ultimate knowle… And ultimate, supreme person means Bhagavān. Bhaga means opulence, and vān means one who possesses. The word Sanskrit, vat, it is added when there is the question of possessing. Asty arthe vat and mat pratyaya. This is Sanskrit grammar. So bhagavat. Bhaga means opulence.

Opulence means six kinds of opulences, ṣaḍ-aiśvarya-pūrṇa: all wealth, all fame, all strength, all beauty, all knowledge, all renunciation. These are the opulences. We can have some money. You have some money, I have got some money, but none of us can claim that "I have got all the monies." That is not possible. That is claimed by Bhagavān. I have got some strength, you have got some strength, but nobody of us can claim that "I have got all the strength."

So one who possesses all the wealth, all the strength, all the fame, all beauty, all knowledge, all renunciation, he is called Bhagavān. The meaning of bhagavān is this, ṣaḍ-aiśvarya-pūrṇam. Therefore Vyāsadeva says, bhagavān uvāca. He is not ordinary person who is speaking. Who is full with all knowledge, because that is the qualification of Bhagavān. He is competent with all knowledge. So bhagavān uvāca.

So what does He, Bhagavān, says? Idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate: [Bg. 13.2] "My dear Kaunteya, Arjuna…" Arjuna's another name is Kaunteya because he is the son of Kuntī. His mother's name is Kuntī. Therefore he is addressed as Kaunteya. And Kuntī has got relationship with Kṛṣṇa. Kuntī is the sister of Kṛṣṇa's father, Vasudeva. Therefore out of affection for his aunt, He is addressing Arjuna as the son of his aunt Kuntī, Kaunteya. Idaṁ śarīraṁ kaunteya kṣetram [Bg. 13.2], the field of activity, ity abhidhīyate. His two answers. Out of the six questions-kṣetra, kṣetra-jña, prakṛti, puruṣa, jñānam, jñeyam-He is answering the first two, pair.

What is kṣetra? So Kṛṣṇa said, "This body is the kṣetra." Kṣetra means this body. And kṣetra-jña… Etad yo vetti: "This body, one who knows this body," etad yo vetti taṁ prāhuḥ kṣetra-jñaḥ, "he is called kṣetra-jña." Just like I know my body. The pains and pleasure of my body, the necessities of my body, how I am situated in this body-I know. You also know, you, about your body. And my… About my body you do not know, what pains and pleasure I am feeling. What pains and pleasure you are feeling, I do not know. But I know the pains and pleasure of my body. You know the pains and pleasure of your body. Therefore, in relationship with your body, you are kṣetra-jña, and in relationship with my body I am kṣetra-jña. My body is kṣetra, the field of activities, and your body is the field of activities.

So this is clear conception of kṣetra and kṣetra-jña. The body is called kṣetra, and the knower of the body… If we simply study our body, if we simply take this question, little seriously, "Whether I am this body or I am different from my body?" You study each and every part of your body. You study your finger. You will know or I will know "It is my finger." I do not say it is, "I finger." It is "my finger." Therefore I am different from my body. Just like I say, "This is my shoe." So I am not the shoe. So similarly, you study every part of your body. You know that it is your body. You are not this body.

This is study. This is meditation. First of all study your body, whether you are body or you are different body. That is actually.

The other day I was speaking that a man's father has died and he is crying, "My father has gone away. So my father…" Your father is lying on the bed. The father which you have seen so long, life long, the body, that is on the bed. Why you are crying your father is gone? That means he has never seen his father, neither the father has seen the son. Everyone sees this body, but not the owner of the body. That is the defect of modern education, that everyone by contemplation can understand that "This finger is my finger, not 'I' finger." Still, he cannot understand that he is different from this body. That is to be understood. That is real knowledge.

Kṣetra-kṣetra-jñayor jñānam. One should have very clear knowledge that "I am not this body. This is my body." You are not this body; it is your body. You are spirit; I am spirit. We are different from this body. This is the first instruction given in the Bhagavad-gītā in the beginning.

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

We are not this body. I am not this body; you are not this body. We are changing body every moment, imperceptibly, changing body. Sometimes it is found that the child has grown now to become a boy. But he has not become suddenly a boy. The body has changed. Body has changed every minute. But all of a sudden or at a certain moment we see that the body has changed. So this is real knowledge, that "I am not this body. I am changing my body, and when I shall finally change this body I will get another body." This is my position. Tathā dehāntara-prāptiḥ [Bg. 2.13].

So Kṛṣṇa says, etad yo vetti taṁ prāhuḥ kṣetra-jñaḥ iti tad-vidaḥ. If one understands that he is not this body, he is different from this body… From practical example and practical experience one can understand it. Especially human being can understand it. And if the human being neglect this understanding, then he remains animal-sa eva go-kharaḥ [SB 10.84.13]. That is the injunction of the śāstra.

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Yasyātma-buddhiḥ kuṇape tri-dhātuke. This body, according to Ayurvedic system of medicine, this body is made of three elements-kapha, pitta, vāyu: mucus, bile, and cough. So anyway, so tri-dhātuke… This body, is made of material elements. I am spirit soul; I am not material element. Ahaṁ brahmāsmi: "I am spirit soul." This is knowledge. But if one does not take this knowledge, he remains with the bodily concept of life, "I finger," not "my finger," then he is in ignorance. "I head," not "my head." Nobody says, "I head." Everyone says "My head." But find out who is "I." This is knowledge.

Therefore Kṛṣṇa says etad yo vetti: "One who understands this simple education in the beginning, etad yo vetti, "if anyone understands this, that 'I am not this body, I am the owner of the body. I am the occupier of the body…' " The body is just like a rented house, and there are two interested person. One is the occupier, and the other is the owner.

That will be explained, that I am the occupier of this body. I am not actually owner. The owner is Kṛṣṇa, or God. This house is owned by Kṛṣṇa, or God. But, just like the field. The agriculturist, the cultivator, takes the land from the king or the government. He pays little tax, and he works on it. Similarly, everything belongs to God. Īśāvāsyam idaṁ sarvam [Īśo mantra 1]. Nothing belongs to us. We also belong to God. This is knowledge. But God has given this piece of farm or land for our activities. That will be explained in the next verse. Kṛṣṇa says, kṣetra-jñaṁ cāpi māṁ viddhi [Bg. 13.3]. Kṣetra-jñam means… . Body is kṣetra, and the living entity is the occupier of this body. So Kṛṣṇa said, "There is another occupier, interested person, of this body." Kṣetra-jñaṁ cāpi māṁ viddhi: "That is myself." Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata.

So what is the distinction between these two persons? One is the occupier, and the other is the owner. He says, sarva-kṣetreṣu bhārata: "In all different bodies I am the owner." The living entity is the occupier. Just like a big landlord. He has got many houses, and in each house or each apartment there are separate tenants, similarly these, everything, belongs to God. Īśāvāsyam idaṁ sarvam [Īśo mantra 1]. Everything belongs to God. Nothing belongs to us. But the same relationship-He is the owner; we are simply occupier. There are two persons interested in this body. One is the individual soul, living entity, and the other is the Supersoul, God. He is also within this body.

Where He is staying? Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. God is living within the core of the heart, and the living entity, he is also living within this core of heart. They are living just like two birds sitting on the branch of one tree. These are the Vedic statement. So there are two birds sitting on the branch of the same tree. One bird is eating the fruit of the tree, and the other bird, simply witnessing. This is the Vedic statement. So the eating bird, we are, living entity. We are eating the fruit as we are working, and the result of our working, we are enjoying. But God, the Supersoul, He is not interested in eating the fruits of the tree. He is self-satisfied. He is simply observing how you are working, because we are working with this body and God is situated in the same heart. So God is there, and we, individual soul, also there.

So then why He is there? Because He is friend. Suhṛdaṁ sarva-bhūtānām [Bg. 5.29]. It is stated in the Vedas that two friendly birds. God is our actual friend, well-wisher friend, suhṛdam. He is simply trying to turn our face towards Him. So long he does not do so, he is changing different body and God is also going with him-He is so friendly-just to advise him in due time, that "Why you are changing from one body to another, one body to another? Why don't you come to Me and live peacefully in blissful life?" That is God's mission. Yadā yadā hi dharmasya glānir bhavati, tadātmānaṁ sṛjāmy aham [Bg. 4.7].

So God is so great friend of ours. He is always witnessing, witnessing. And as I am desiring, God is giving us facility. "All right, you want to enjoy like this? You take this body and enjoy." Actually you are not enjoying. When we have no discrimination of food, we can eat anything and everything, just like the hogs and pigs, so God says, "All right, you take the body of a pig and hog, and you can eat even up to stool. I give you the facility." That is as we are desiring.

So God is supplying a type of body for our enjoyment.

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

[Bg. 18.61]

He orders the material nature that "This individual soul wants a certain type of body to enjoy like this, so give him." So material nature immediately makes ready a type of body. Yaṁ yaṁ vāpi smaran loke tyajaty ante… [Bg. 8.6]. So at the time of death, as our desires, my mind is obsessed with certain type of desire-immediately a similar body is ready. The… Daiva-netreṇa, by superior law, the living entity is entered into the womb of a particular mother and he develops the particular body. Then he comes out and enjoys or suffers. This is going on. Bhūtvā bhūtvā pralīyate [Bg. 8.19].

So God is witness. He is along with us always. Whatever we are desiring, whatever we are working, He is witness and He is giving the result. Therefore Kṛṣṇa says, kṣetra-jñaṁ cāpi māṁ viddhi: [Bg. 13.3] "I am also one of the occupant of this body. But what is the difference between you and Me? You know simply about your body. I know everything of everyone's body." That is the difference." Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu. God knows what are the desires and activities of a little ant, and He knows what are the desires and activities of Lord Brahmā, the biggest of the biggest living entity within this universe, and the smallest-everywhere God. It is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati: [Bg. 18.61] "He is situated in everyone's heart." It does not mean that He lives in the brāhmaṇa's heart and not in the ant's heart. Everyone's heart.

A small insect, a full-stop-like size, it has also the same anatomical, physiological structure of the body and the same way, jumping and enjoying. You might have seen. So there is no difference between the bodily construction. Everyone has got heart and everything, complete. But according to the desire and karma we are getting different types of body.

This is called material existence. So long we shall desire to enjoy this material world, God will give us facility to possess a similar body so that we can satisfy our desires. Therefore He is situated, witness. Anumantā upadraṣṭā. He is overseer. And without His sanction you cannot act, we cannot act. Therefore His name is anumantā; He gives sanction: "All right, you want to do it? Do it as you like."

But ultimately Kṛṣṇa advises that in this way we'll never be happy. This constant change, repeated change of body and different types of desire, if you continue, you will never be happy. Therefore He advises, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "You just surrender unto Me and just be engaged in My service. Then you will be happy." So here it is said,

kṣetra-jñaṁ cāpi māṁ viddhi

sarva-kṣetreṣu bhārata

kṣetra-kṣetra-jñayor jñānaṁ

yat taj jñānaṁ mataṁ mama

[Bg. 13.3]

So this is jñāna, knowledge. We must know what is the constitution of this body, who is the occupier of the body, who is the supreme occupier of this body, how they are acting, how the bodily changes are taking place and how we are suffering in this… I say purposefully, "suffering," because in the material world there is no enjoyment. It is illusion. It is only suffering. Only suffering. Duḥkhālayam aśāśvatam [Bg. 8.15]. This place is duḥkhālayam, simply for suffering. And if you say, "Never mind it is. I shall stay here and continue like this," then it is aśāśvatam. That also will not be allowed. You cannot stay. You have to change the position. This is material condition of life.

So Kṛṣṇa… Yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. He comes down to instruct us that "This sort of life, materialistic way of life, will never make you happy. You take to Kṛṣṇa consciousness. You surrender unto Me. Act according to My advice. Then you will be happy." This is Kṛṣṇa consciousness movement. Thank you very much. Hare Kṛṣṇa. (end)

720404BG.MEL

Bhagavad-gītā 13.2

Melbourne, April 4, 1972

Prabhupāda:

idaṁ śarīraṁ kaunteya

kṣetram ity abhidhīyate

etad yo vetti taṁ prāhuḥ

kṣetra-jñaḥ iti tad-vidaḥ

[Bg. 13.2]

We are discussing about this body and the owner of the body. Just like this room and the occupier of this room. Because we are all occupying this room just now, it does not mean the room and we are identical. Try to understand this point. The room is matter, but we are living entities. If you simply try to understand that two things are visible one matter, and one, living force… It is very easy. Simply we require a little intelligence.

What we are seeing in this material world? Something material and something spiritual. Material means which has no sense or which has no moving power, and spiritual means which has got sense and which has got moving power. That is the difference between material and spiritual. So if we try to understand simply our body, actually that is meditation. Meditation means to understand, "what is this body and what I am." If you know these things…

Kṣetra means field. Just like a tiller, agriculturist. He is given a certain tract of land, and he tills and produces grains or some vegetables or something eatable. And according to his capacity, there is production, and he makes profit out of it. Similarly, this body is the field and I am, or you are, who is occupying this body, we are tillers. This body is given by nature and I am spirit soul. As I want… Just like one may possess a very valuable land, one may possess not so valuable, ordinary, and one may possess a third-class field, similarly, we living entities, we are given a certain type of body to work with it and enjoy or suffer the resultant action.

We are part and parcel of God. As we are living beings, similarly Kṛṣṇa or, God is a also living being. But He is Supreme; we are subordinate. God is great, and we are under Him. Just like in a family the father is the chief man, and the next important is my mother, and we all children, they are all subordinate to the father and mother. The father earns. The mother distributes. We eat. We live.

Just try to understand in this way. God is the supreme father, and this material nature is the mother. The father… As this father injects the seed of living being within the womb of the mother, similarly, God injects the living being within this material world, and they come out under different forms with a material body. That varieties of material bodies are eight million four hundred thousands of species. As we get according… Yathā yoni yathā bījam. As we are getting life here according to the father's semina and mother's secretion, the body and situation… Somebody is very highly intelligent. Somebody is not so intelligent. Somebody is very rich. Somebody is poor. Somebody is middle class. Somebody is animal. Somebody is tree. Somebody is insect. Somebody is aquatic. Varieties of life.

Don't think that the animals or living entities other than the human being, they have no soul. No. That's a wrong conception. They have got souls. How you can say there is no soul. The same symptoms of life there.

Just like the symptoms of life means it takes birth at a certain date, then it grows, it stays, it gives some byproducts, then dwindles, then vanishes. Take any. Either you take tree or you take a human body, or you take an animal body or if you take an insect body, or take the demigod's body-any body you take, there is a certain date of birth, everyone, certain date of birth. And then there is a certain duration of life. Somebody lives for ten years. Somebody lives for one year. Somebody lives for six hours, five hours. There are many germs. They live for five hours, six hours, or even less than that. And there are living entities like Brahmā, whose life is millions and millions of years.

There are so many varieties of life. We have no information. There are so many universities, so many educational institutions, but they cannot say exactly how many varieties of life are there. They cannot say. Their education is not perfect. They cannot say. But we can see there are so many varieties of life, and each of them is a living entity. But if you consult Vedic literature, you'll find exactly the number. Just like in the Vedic literature you'll find jalajā nava-lakṣāṇi: "In the water the aquatic living beings are 900,000 different bodies." So I don't think there is any biologist or botanist who can say exactly how many forms of life are there within the water.

But you'll find the information exact in number, jalajā nava-lakṣāṇi: "The aquatics, the living entities within the water, there are nine hundred thousands 900,000's of forms." We have got information from Vedic literature. There is a fish which is called timiṅgila. Timiṅgila. Timi means… Timi is also another fish. That is Sanskrit name. The English name is whale fish. It is very very big, just like one small house. And there is another fish which is called timiṅgila. These timiṅgila fish swallow up these whale fish like, like this. (laughter) Such a big fish. These informations are there. Therefore try to understand how much perfect knowledge is there in the Vedas. So similarly, right information is there.

Sthāvarā lakṣa-viṁśati. Sthāvarāḥ means the living entities who cannot move. That means trees, plants, like that. They cannot move. Here by the side of wall, this house, there is a tree. It has grown. Just see that tree is not even within the jungle. In a small space it has grown all sides surrounded by house, and it is alone. Just see how much condemned life. Other trees, they are at least in the jungle in the society of trees. (laughter) But this tree is alone. We have to consider this, how this tree has been so much condemned. Tree is condemned life because… You are human beings. You are sitting here. If you like, you can move immediately. But the tree cannot move. "Stand up there." By whose order? By whose order? By God's order. "You must stand up." Don't take it, I mean to say, neglectfully. It is very serious. According to Vedic calculation, this tree which is grown here, that living entity was sometimes owner or occupier of this house, and it had so much attachment that it cannot go out of this house. Therefore he has been given this body, tree. "All right, you live here and stand up."

Sometimes we become ghost. If we become too much attached, we cannot leave. Therefore too much opulent apartment, opulent life, is not very good for spiritual advancement because we get too much attached to it. My Guru Mahārāja used to advise us that "It is better to live in rented house than to possess own house." Why? Because if we possess our own house, we'll be more attached. Because the life's program is jñāna-vairāgya, knowledge and renouncement. One should have sufficient knowledge to understand his constitutional position as a living entity.

And he must develop renouncement, vairāgya. Because attachment sometimes leads me to become a tree, to become a mouse, to become a serpent in the same house, attachment. After all, you may decorate your house. You may purchase a nice house. You decorate it very nicely. But you have to leave it. You cannot live here permanently. That is not possible. Either make your country very nice, very nice city, very decorated city, or your house, apartment, wife, children, very nice decorated, but you'll not be allowed to remain.

We don't think that, that "Why you are forced to leave?" That we do not think. But that's a fact. I am living very comfortably with my society, family. "Society, friendship and love, divinely bestowed upon man." There is one poetry. That's all right, but it is so nice, it is so pleasing, but one day comes, "Please get out." Finished. You cannot protest. You cannot say that "I have worked so hard. I have made my country, my family, my house so nice. Why I shall get out?" "No. You must leave." "Oh, let me stay here for some days more." "No, not even a second. You must get out." We cannot consider all these points. We are simply attached. "Oh, this is my country. This is my family. This is my land. This is my kinsmen. This is…" So many. "This is my, my, my, my, my." But if it is yours, why you are forced to get out of these things? What is the answer? Who will answer this? Huh? And there is no certainty.

Suppose you are making a very nice house, very nice apartment. There is no guarantee that you will be able to enjoy this family life, house, and everything. Not… Forever, that is no question. Even you do not know how many years you will be allowed. Any moment you can be driven out, any moment. So this is intelligence. This is intelligence. When a man comes to inquire this point, that "Why I am forced to leave my comfortable position?" I may be now American or Australian, very nice living, very nice motor car, roads, everything, but why I am forced to leave immediately?

This is the problem of life. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. Bhagavad-gītā says that "You may think of yourself as very happy within this material condition. You may think. That is called māyā. Actually, it is not happiness. "I am working very hard day and night to decorate my country, my society, my family, my house. Everything. That is not very happiness, working very day and night. But it is māyā.

I am working day and night very hard, and I am still thinking I am very happy. Natural tendency is that not to work. Therefore as soon as one man gets some money, he wants to live peacefully in a country place, a nice bungalow, without any working, without any turmoil. That is our natural tendency, peaceful. But we are forced to work, especially in this modern world. So many factories, so many work, so many. Unless we work, we cannot get the so-called comforts of life. So for the comforts of life, the so-called comforts of life I shall be able to enjoy, I am forced to work day and night. And I am thinking I am happy. This is called māyā. He is not happy, but he is distressed, but he is thinking, "I am happy." This is called māyā.

So this knowledge required, that "Why I am forced?" Just like he is fanning me. Why? Because I am feeling unhappy due to warmth of this room. Then again, in winter season, I'll not like this fanning. This fanning will be uncomfortable. So a thing which is now comfortable, a few days after, it will be uncomfortable. So whether that thing is, particular thing, is comfortable or uncomfortable? The fan may be comfortable at the present moment, but if there is cold, severe cold, it will be uncomfortable. So whether the fan is comfortable or uncomfortable? The fan is neither comfortable or uncomfortable. It is the situation of my body that makes me comfortable and uncomfortable.

Therefore Kṛṣṇa says, idaṁ śarīram. This body is the cause of my comfortable, uncomfortable position, this body. In another place when Arjuna inquired from Kṛṣṇa that "Whatever you are saying, it is all right. Still we sometimes feel pains and pleasures," so Kṛṣṇa answered,

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

[Bg. 2.14]

Mātrā-sparśāḥ. It is due to the skin, the skin." It is sometimes comfortable or uncomfortable according to the atmosphere. Just like we feel cold during winter season. We do not like to take bath. It is very cold. And again, in the summer season, we feel very warm. We want to enjoy taking bath. Therefore the water, in some season it is comfortable; in some season it is uncomfortable. The water is what actually? A chemical. But the atmosphere makes it comfortable or uncomfortable.

But that comfortableness or uncomfortableness is not permanent, that the summer season does not continue permanently, neither the winter season continues permanently. It comes and goes. So there are so many things. They come and go. And being attached to so many things, I become comfortable or uncomfortable. Therefore Arjuna was advised that tāṁs titikṣasva bhārata. This material world is like that. Pains and pleasure, they come and go. They stay for some time, and again go away. But we cannot give up our duty. That is not possible.

Sometimes people say that we are now… Just like in India they have taken this point very seriously, that "India is now poverty-stricken. There is no question of Kṛṣṇa consciousness. Europeans and Americans, they are now comfortable, so they can take to Kṛṣṇa consciousness." When I go to India, sometimes they speak like that, that "India does not require Kṛṣṇa consciousness because they are in a very awkward condition so far economic condition is there." But that is not the actual fact. The other day, where? I think in Sydney. Some boy, present, he was…, "We have to supply food to the hungry who are dying without food in starvation. Then when I asked him, "how many men you have seen dying out of starvation?" he could not reply. He said, "No. I have not seen." Still, these are pleas, that "People are dying of starvation, people are dying naked." As soon as I ask, "How many people you have seen dying of starvation or naked?" The reply is "No. I have not seen."

Actually, nobody is dying out of starvation, nobody, not even an animal, not even a bird, dying of starvation, not a beast. God is supplying everyone's food. Eko bahūnāṁ vidadhāti kāmān. He is supplying food to the elephant. In Africa there are millions of elephants. They take food, at a time, forty kilos. But they are also being supplied with food. But who is supplying food? We have not arranged food for the elephants, or we have not arranged any food for the ant within our room, but they are being fed by the laws of nature, by God's arrangement. So that is not question. This is our false, I mean to say, idea, that "We shall die out of starvation if we do not make economic condition better." You do it, but you must know that food is already there.

As soon as you take your birth, the food is there. For example, when a child takes birth, a young girl gives birth, just a moment before the birth of the child, there is no milk in the breast, but as soon as the child take birth, immediately immense supply of milk. So who makes this arrangement? There is already arrangement.

This is the fact because we get it from Vedic information that nityo nityānāṁ cetanaś cetanānām eko bahūnāṁ vidadhāti kāmān: (Kaṭha Upaniṣad 2.2.13) "God is the chief living entity amongst all living entities. God is the most intelligent personality than all of us. He is supplying the necessities of life to everyone." These are the Vedic injunctions. That is the difference between God and ourself.

I think, last night there was a question, "So what is the difference between God and myself" I replied that on this verse, that… Just like you are the proprietor of your body. I am the proprietor of my body. I know the business and affairs of my body. You know the business and affairs of your body. You do not know the business and affairs of my body. I do not know the business and affairs of your body. This is living entity. But God, He knows your business, your affairs of the body, and he knows my business and affairs of the body. That is God. That is the difference between. That will be explained in the next verse. So God is omnipotent in this way. I do not know what is pains and pleasure is going on within your body. That is not possible for me to understand. Neither you can understand what pains and pleasure I am feeling. But God knows. God knows the pains and pleasure of your body. He knows pains and pleasure of my body. That is the difference between God and ourself.

So the problem… Here it is said that "try to understand what you are. Are you this body, or you are something separate from the body?" We are separate from the very beginning of Bhagavad-gītā. The first lesson given to Arjuna was this:

aśocyān anvaśocas tvaṁ

prajñā-vādāṁś ca bhāṣase

gatāsūn agatāsūṁś ca

nānuśocanti paṇḍitāḥ

[Bg. 2.11]

Arjuna was hesitating to fight: "How can I kill my nephew, my brother, my grandfather," and so on so on. So Kṛṣṇa was instructing him that "It is your duty. As a kṣatriya, when there is battle, you should fight. You should not deviate from your duty." That was… The conversation was going on. But Arjuna was thinking only in terms of this body. "He is my grandfather. He is my brother. He is my countryman. He is my this." Why? Because they have got some bodily relation.

You are thinking one boy here, because he is Australian, you are thinking more intimate relationship with him, and because I am Indian, you may not think more, in such intimacy. Because the bodily connection is there. But Kṛṣṇa said that "This is not very intelligent knowledge." Gatāsūn agatāsūṁś ca. A person who does not lament for this body, he is actually learned. Gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ [Bg. 2.11]. Paṇḍita means learned scholar. So either this body is in living condition or it is in dead condition, a paṇḍita, a learned scholar, one who knows things as they are, he does not take care of this body. Not take care actually, he does not think very seriously about this body. That was the answer given by… Because this body is after all, a lump of matter. Actually, so long the soul is there, it is moving. It is growing or changing bodies or so many importance is there due to… Therefore, unless we come to this understanding, that "I am not this body. I am spirit soul," ahaṁ brahmāsmi, there is lack of knowledge. That is being instructed by Kṛṣṇa.

That is not knowledge. Anyone… Just like dog and cat. Dogs and cats, they have no idea that the dog is not this body. It is a soul also. It has taken a dog's body. Cat is also a soul, but by his karma, by his destiny, by his past work, he has to accept this body. A tree, that is also a soul, but by his past karma or action, he has taken this body of the tree. So we should understand from the authority, as Kṛṣṇa says, that idaṁ śarīraṁ kṣetram: "It is a field. It is a concession or…" Field is exactly the term. "Field of work," as we say generally, in the field of activities." So it is field. And I have given a chance to occupy this field and act accordingly. Try to understand. I have got a different type of field, and I have to work on it and reap the result out of it and suffer pains and pleasure. That is already settled up. As soon as I have got a particular type of body, my pains and pleasures are already settled up, already settled up. You cannot make any improvement or degradation.

Therefore śāstra says that, Vedic literature says that

sukham aindriyakaṁ daityā

deha-yogena dehinām

sarvatra labhyate daivād

yathā duḥkham ayatnataḥ

These are very important instructions. Prahlāda Mahārāja says… He was instructing his class friends. He was a five years old boy. And he said, "My dear friends, that the material happiness…" Material happiness means sense gratification. This is material happiness. Everyone is materialistic, or materially advanced, means he has got better facility for satisfying the senses. That is material life. And spiritual life means he does not satisfy his own senses, but he satisfies the senses of God. That is spiritual life.

Just try to understand. Senses, as I have already explained… God is also living entity. He is the chief living entity, chief intelligent man or god, whatever you say, and we are subordinate. Now, material life means… God… And what is our relationship? God is the supreme father; we are all children. So as in the family-the father is one, the children are many, say ten-if the children are very obedient to the father, then that family is very nice, is very nice. If every children is obedient to the father, then father is happy and they are also happy. The father is also very open to satisfy the children. Father knows what is the needs of the children. He automatically supplies. And if the children become disobedient, the father is not satisfied. He may do as duty, to give them some food, but he is not satisfied. The same relationship with our relationship with God.

You know, those who are Christians. You pray in the church, "O Father." So God is actually the father. In the Bhagavad-gītā also, it is said, "Father." Ahaṁ bīja-pradaḥ pitā [Bg. 14.4]. Pitā means father. Ahaṁ bīja-pradaḥ pitā. So actually, God supplies everything through the material agent. That's all. Just as God supplies, the father supplies the money in the hands of the mother and mother expends for the children, similarly, God is the supreme father of the whole living entities, and the material nature is the agent of the Supreme Lord, and she produces food for you.

You may have tractors, you may have very good arrangement for producing food, machinery, but still, if the land or earth does not produce food, your, this tractor or all other arrangements will be failure. So after all, we should know the supply of things are in the hands of the material nature. And material nature works under the direction of God. That is stated in Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. Prakṛti means this material nature.

You don't think material nature is blind. Material nature has got her intelligence, and she is taking intelligence from the Supreme Lord. And according to that she is supplying food or grains and everything, because you get everything from the earth. Either you take metal or this wood or water or food grains, whatever you are taking, using, you are exploiting the resources of material nature, but material nature is the agent of God. Material nature is an energy of God. So if God does not wish to supply you, however you may bring tractor and anything.

Just like desert. In desert you cannot make it fertile because that particular tract of land is forbidden by God, "No, nothing should be produced." You cannot do it. If you have got producing power, then why don't you produce sufficient grains and vegetables in the desert. That is not possible. So after all, we have to accept the supreme authority, the Personality of Godhead. Even if you study scrutinizingly, very scientifically or, whatever you may say, philosophically, you will have to accept a supreme arrangement, a supreme hand over everything. That is called Kṛṣṇa consciousness. Kṛṣṇa consciousness means a person who is Kṛṣṇa conscious, he can see everything. He can see in everything the hand of God. That is Kṛṣṇa consciousness.

If you see… A Kṛṣṇa conscious person sees a flower. He sees the flower-creation of God, Kṛṣṇa. "Oh, Kṛṣṇa is so artistic that he has created this flower by His energy so nicely, so decorately, so good flavor. So it is Kṛṣṇa's thing. Let me offer it to Kṛṣṇa." This is Kṛṣṇa consciousness.

If you become in everything Kṛṣṇa conscious, then your life is successful. That we are teaching. It is a very scientific movement. Actually, that is the position. You cannot create a flower so nicely fragrant, so beautifully made. It is not in your power. But it must have been done by somebody. You cannot say, "By nature." What is this nature? They say, foolish persons say, "It is nature." But you explain what is nature. Nature means God's nature, God's energy. That is nature. God's energy is so fine and so subtle that we cannot see it, how it is working, but it is working. The energy of God is working there.

Just like nowadays the electronic age, when you have got a television machine within our room, simply push a button, push on a button, and immediately the photo is there, the sound is there. But do not think that it is being done automatically. No. There is a good brain. There is a good brain who has discovered this machine. You do not know. You are simply pushing on this button, you are seeing. But don't think it has come automatically by nature. That is not possible. You do not know how it is working. That is your ignorance. But that is not working without direction. There is direction. There is a television house who are broadcasting their direction. They know how to work the machine and everything. The brain is working, but it is so advanced that in your room, as soon as you push on a button you see everything. But don't think it is becoming automatically done. No, that is not the fact.

Similarly, you take anything. You do not know the method how it is being worked, but there is method. It is so quick and it is so perfect that even without my knowledge it is coming out. It is scientific. Therefore the Vedas says, parāsya śaktir vividhaiva śrūyate, para: "The Supreme Lord has got multi-varieties of energy, and they are working." Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca [Cc. Madhya 13.65, purport]. Na tasya kāryaṁ karaṇaṁ ca vidyate: "He has nothing to do."

Just like a big man. A big man is sitting in his office. He wants to do something. Some business man has come, talking, and he wants to sign. He simply pushes one button, and everything, agreement and everything, comes immediately signed. So because his management is so perfect, his business is so perfect that so many men are working in his office. He has to simply desire, pushing a button, and everything is accom… Similarly, we have to understand. These are the Vedic description, parāsya śaktir vividhaiva: "The Supreme Lord has got multi-various energies. They are acting. He hasn't got to do anything personally." Just like a big man in establishment, he hasn't got to do anything personally. But he has got so many energies, so many servants, secretaries, that everything is done quick, at once.

The Vedic information is also that, parāsya śaktir vividhaiva śrūyate. Na tasya kāryaṁ karaṇaṁ ca vidyate [Cc. Madhya 13.65, purport]. He has nothing to do with, personally. We want to see that "If God has created this flower, why don't you see? Why I do not see that He is creating?" That is nonsense. You cannot see God in that way, but you can see Him by His work. Just like you cannot go and see the sun. But when it arises, when it diffuses, the sunshine is there, you can immediately understand that the sun is there in the sky. The sun is always there in the sky. So it requires intelligence how to understand the existence of God. The Vedic information says, parāsya śaktiḥ, na tasya kāryaṁ karaṇaṁ ca vidyate. "He has nothing to do." Na tat-samaś cābhyadhikaś ca dṛśyate: "Nobody is better expert or craftsman than God." Adhika, sama: "neither equal to Him, nor greater than Him." Parāsya śaktir vividhaiva śrūyate: [Cc. Madhya 13.65, purport] "His energies are working in so many ways," svābhāvikī jñāna-bala-kriyā ca, "that it appears that he has got perfect knowledge and perfect workmanship." Everything is perfect.

You see. Either a flower or anything, nature's product, it is perfectly done. In this way you have to develop your God consciousness or Kṛṣṇa consciousness. There are books. There are explanations. There are teachers. So the human life is meant for this purpose, to understand how God is working, what is God, even what is His name, where does He live, what is our relationship with Him, how things are being managed. These are…

Athāto brahma jijñāsā. Therefore the Vedānta-sūtra says that "This life is simply meant for inquiring about the Supreme." That's all. The animal cannot do it. So simply if I waste our time just like the animals… The animals' life is simply busy for four things: eating, sleeping, mating, and defense. That's all. They do not know anything more than that. So human life, if we simply… Of course, so long we have got this body, we have to be seeking after eating, sleeping, mating, and defending. But not that we shall waste our time simply for these four things. There is a fifth platform which is brahma-jijñāsā, inquiry about the Supreme. And there are information, perfect knowledge. If you want to consult, you want to take it, then your life will be perfect.

Otherwise if we simply waste our time for the animal propensities of life, then again we glide down to the animal life. That is a great loss. After many, many births, we have got this human form of life. If we simply waste like cats and dogs, then again we become cats and dogs or tree or anything. There are so many species of life. That will be great mistake, great loss. Havoc it will be.

Therefore our this Kṛṣṇa consciousness movement is to educate people to God consciousness or Kṛṣṇa consciousness so that his life may be success. Thank you very much. (end)

721230BG.BOM

Bhagavad-gītā 13.3

Bombay, December 30, 1972

Prabhupāda:

kṣetra-jñaṁ cāpi māṁ viddhi

sarva-kṣetreṣu bhārata

kṣetra-kṣetrajñayor jñānaṁ

yat taj jñānaṁ mataṁ mama

[Bg. 13.3]

Kṣetra-kṣetrajñayor jñānam. This body and the kṣetra-jña, the owner and the occupier of the body. This subject matter we were discussing last night. It is very easy. I was explaining. Just like this apartment, we are occupying. Therefore we are occupier. But we are not the owner. The owner is different person. Similarly this body, there are two souls, the Supersoul and the individual soul. Jīvātmā Paramātmā. Brahman, Parambrahman. Jīvātmā is Brahman constitutionally because mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. The living entities, they are part and parcel of Kṛṣṇa, God. Therefore qualitatively, what is Kṛṣṇa, the jīva, living entity's also the same thing. There is no difference in quality.

But quantity there is difference. Paramātmā or Bhagavān, brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. All these three features of the Absolute Truth, Brahman, Paramātmā and Bhagavān, the ultimate cause is Bhagavān. As it is confirmed by Kṛṣṇa: brahmaṇaḥ ahaṁ pratiṣṭhā. The Brahman effulgence, that is standing on Kṛṣṇa. Kṛṣṇa is the source of Brahman effulgence.

Just like the sun globe is the source of sunshine. Sunshine is very big, all pervading. And sun appears to be located in some place. But which is important, the sunshine is important or the sun globe is important? Because the sunshine is emanating from the sun it has no independent existence. As soon as the sun disappears, there is no sunshine. So wherever there is sun, there is sunshine. Therefore sunshine is dependent on the sun.

And within the sun, there are cities, palaces, inhabitants. Just like within this planet, there are cities, there are roads, there are so many varieties of living condition. Similarly in every planet, there is varieties of living condition. Koṭiṣu aśeṣa-vasudhādi-vibhūti-bhinnam. From Vedic literature we understand: yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Yasya prabhā. Govinda's prabhā, Kṛṣṇa's prabhā. Illumination. Prabhā means illumination. Just like this bulb and the illumination. The illumination is broadcast all over the room. The bulb is located in a place.

Similarly Govinda is located in His planet which is known as Goloka Vṛndāvana. And from there, His bodily rays are being distributed. Sarvaṁ khalv idaṁ brahma. That is Brahman, impersonal Brahman. This impersonal Brahman is the bodily effulgence, rays of Kṛṣṇa.

yasya prabhā prabhavato jagad-aṇḍa-koṭi-

koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.40]

We do not know actually what is Kṛṣṇa's potency. Paraṁ bhāvam ajānantaḥ. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam, paraṁ bhāvam ajānantaḥ [Bg. 9.11]. People, mūḍhas, without knowing Kṛṣṇa's potencies, how He is working, how His potencies are working… Parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat. Tathedam akhilaṁ jagat. In the Viṣṇu Purāṇa it is said: parasya brahmaṇaḥ śaktiḥ.

eka-deśa-sthitasyāgner

jyotsnā vistāriṇī yathā

parasya brahmaṇaḥ śaktis

tathedam akhilaṁ jagat

Eka-deśa-sthitasyāgneḥ. Agni, fire… Just like sometimes we see fire on the beach but illuminates. Similarly God, Kṛṣṇa, the Supreme Personality of Godhead, is situated in His planet, Goloka Vṛndāvana. Goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37]. Although He is situated in one place, He can be present everywhere. That is God. We are sitting in this room. We are not sitting in other room. But Kṛṣṇa, He can sit in His Goloka Vṛndāvana, He can dance with the gopīs, but He is everywhere. With His full potencies. That is the difference.

That Kṛṣṇa explained to Arjuna that. "I first of all explained this Bhagavad-gītā to the sun-god." Arjuna, to clear the matter, inquired from Him: aparaṁ bhavato janma paraṁ janma vivasvataḥ. So Arjuna knew that Kṛṣṇa can remember forty millions of years ago He spoke to the sun-god, but to clear the misconception of others who will later on read Bhagavad-gītā, he inquired the question that "My dear Kṛṣṇa, we are born very recently. How is that You say that You explained this Bhagavad-gītā forty millions of years ago?" In that answer, Kṛṣṇa said that: "Yes, you were also present at that time, when I explained." Because Kṛṣṇa and Arjuna, they're constant companions, friends. Pārṣada. Eternal associate.

When Kṛṣṇa comes, He comes with His associates. Just like if you invite King. That does not mean the king alone. The king comes along with secretaries, commander, ministers, soldiers, so many things. Similarly whenever Kṛṣṇa comes… Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham [Bg. 4.7]. At that time, Kṛṣṇa, all His associates also come. So Kṛṣṇa said that "The difference is that you have forgotten." That is the difference between Kṛṣṇa, God, and ordinary living entity. Kṛṣṇa says: vedāhaṁ samatītāni [Bg. 7.26]. He knows past, present, future.

In the Śrīmad-Bhāgavatam, Vedānta-sūtra, it is said: janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ [SB 1.1.1]. He knows everything, nook and corner, whatever is going on, in the nook and corner of His creation. You cannot hide anything from Kṛṣṇa. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. "I am situated in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. I may forget. But because Kṛṣṇa knows that I wanted to enjoy something in this material world, He gives me the chance. "Now I give you the opportunity. Enjoy. You wanted a body like this? All right, You take this body. You wanted a body like demigod in the heavenly planet like Indra or Brahmā? All right. Take this body. And if you want, you wanted a body like hog, to eat stool, all right, take this body." Ye yathā māṁ prapadyante [Bg. 4.11]. Whatever you want, Kṛṣṇa is witness. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. So He is noting down your desires. And He's giving you opportunity.

Just like if somebody is kind upon me… Just like our Kārttika is very kind. He has given me this room. If I say: "Kārttika, this room does not suit me. Give me that room." "Yes, you come in. Yes, you come in." This is a question of love and affection. So Kṛṣṇa is so affectionate to the living entity, whatever he wants, He's giving him. "Come on. Take it."

Therefore we find so many varieties of body. Why so many varieties of body? Because the living entity wants a particular type of apartment. "If this type of apartment would have been given to me I would have been very much happy." "All right. You take this" So… But the owner of the apartment is Kṛṣṇa.

Therefore here it is said: kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. So the living entity's the occupier of this body. And the owner is Kṛṣṇa. Therefore Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīkeśa. This body means the senses. We are enjoying with this body means we are enjoying the sense gratification. My eyes, to see something very beautiful. so God has given us these eyes. See nicely. To your heart's content. I want to touch something soft. Kṛṣṇa has given us. "All right, you take opportunity." Eko bahūnāṁ vidadhāti kāmān.

This is the Vedic injunction. That one Supreme Personality of Godhead, Kṛṣṇa, He is giving us satisfaction. Whatever we want to enjoy. He's given us full facility within this material world. But because we do not know what is actual enjoyment, therefore the so-called enjoyment is turning to be distressed condition.

Just like a child, if he's given full freedom, "All right, my dear child, whatever you like to do." So he cannot stay in one kind of engagement. Sometimes this, sometimes that, sometimes this, sometimes that. He's not happy. But if he follows the instruction of the parents, "My dear child, you do like this, you eat like," then he's happy. If he takes the freedom in his own hand, it is not possible to become happy.

Similarly Kṛṣṇa has given us a certain type of body. I am the occupier of this body. And I am enjoying. But because my calculation is mistaken…

kṛṣṇa-bahirmukha hañā bhoga vāñchā kare

nikaṭa-stha māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

As soon as we forget Kṛṣṇa, as soon as we forget that this body is given by Kṛṣṇa, this body should be utilized for the satisfaction of Kṛṣṇa… That is real sense. That is real knowledge. If I am given this apartment by somebody to live, I cannot dissatisfy him. Then I'll be asked: "Please vacate." That will be a distressed condition for me.

So why people are suffering? The people are suffering because he have been, one has been given all the facilities, as he desires, but because that is his own program, it is not satisfied. If he accepts Kṛṣṇa's program, then he'll be satisfied. That is Kṛṣṇa consciousness movement. We are asking people to follow Kṛṣṇa's program. Don't plan your own rascal program. You'll never be happy. But we are busy for rascal program. We do not know what is happening as a resultant action. That means: yajñārthāt karmaṇaḥ anyatra karma-bandhanaḥ [Bg. 3.9]. If you work simply for satisfaction of Kṛṣṇa, that is called yajña. Kṛṣṇa's another name is Yajña. Or Viṣṇu. Yajñeśvara. So yajñārthe karma, that's nice. You are free from any interaction or resultant action of your karma. You are not responsible.

It is very, very easy to understand. Just like in a office, if you work for the satisfaction the proprietor, then you have no responsibility, either loss or gain, you are free. But if you create your own plan and work for, under your own responsibility, then you'll suffer or enjoy. Actually there is no enjoyment. It is simply suffering. So that is going on. Yajñārthāt karmaṇaḥ anyatra karma-bandhanaḥ. We are becoming bound up. We have got this body according to the karma of my past life, and again I am creating another series of karma. I'll have to accept another body and finish that karma. Again I'm creating another karma. This is going on.

nūnaṁ pramattaḥ kurute vikarma

yad indriya-prītaya āpṛṇoti

na sādhu manye yata ātmano 'yam

asann api kleśada āsa dehaḥ

[SB 5.5.4]

This is the instruction given by Ṛṣabhadeva to his sons. Nūnaṁ pramattaḥ. All these living entities, they have become mad, mad. We can see very easily. Whole world, wherever we… Big, big cities. They are working just like madmen. So many cars, so many flyways, so many under-subways and always busy. But kurute vikarma. They are not working very nicely. Vikarma. Karma vikarma akarma.

These things are to be understood. Karma does not mean that anything you like, it becomes karma. Just like monkey. Monkey, whatever he does, it is simply mischievous. Therefore sometimes we accuse: "You are an ass. You are monkey." There is activity, but there is no meaning. There is no meaning, jumping. Monkey wherever he'll sit, (makes noise:) katak katak katak. So this kind of activities are not karma. Foolishly, rascaldomly. That is not karma.

Karma means prescribed duties. Prescribed duties. Janma-karma. Guṇa-karma. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Guṇa-karma. Cātur-varṇyam, According to Vedic civilization, there are four divisions of karma. Because there are three qualities of the material nature. Sattva-guṇa, rajo-guṇa, tamo-guṇa. So when we come to certain type of activities or accept certain type of body, Kṛṣṇa is giving us opportunity. I wanted certain type of body. Kṛṣṇa is giving. Kṛṣṇa is giving through the agency of material nature. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu [Bg. 13.22].

Why the living entities having different types of body? Sat asat. Some types of body are nice. Suppose you become demigod, Indra, Candra. That's very nice. But if you become dog or worm in the stool, that is not very nice. But we have to. Why? Kāraṇam… The reason is: guṇa-saṅgaḥ asya. As we associate with the guṇas… There are three guṇas, qualities of the material nature, sattva-guṇa, rajo-guṇa, tamo-guṇa. So if we associate with sattva-guṇa, ūrdhvaṁ gacchanti sattva-sthā [Bg. 14.18], then those who are associating with sattva-guṇa…

This is very easy to understand. If you become a nice, educated person, good character, you'll be always welcome anywhere, good position. And if you are a thief, rascal, without any education, then your position will be different. So kāraṇaṁ guṇa-saṅgaḥ asya. So if we associate with goodness of the material nature, then we are promoted to the higher planetary system where we get better comforts of life, long duration of life, so many facilities.

Similarly ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ [Bg. 14.18]. Those who are associating with the qualities of passion, they remain within this middle planetary system, Bhūr bhuvaḥ svaḥ. And then… Jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ. And if we associate with tāmasika qualities, then we degraded to a lower species of life, lower planetary system, dark planetary system. There are many planets, they are dark. As we have got a part of this planet, also, six months dark, six months light. There are so many different varieties of planets. This is the… We are wandering from different planetary systems… Different… This way. Kāraṇaṁ guṇa-saṅgaḥ asya.

And the society, the human society, not the animal society. Kṛṣṇa says: cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma [Bg. 4.13]. Guṇa-karma-vibhāgaśaḥ. So according to guṇa, if we are associated with sattva-guṇa, then that class is called brāhmaṇa. If one is associating with rajo-guṇa, that class is called kṣatriya. If one is associating with mixed guṇa, especially rajo-guṇa and tamo-guṇa, that class is called vaiśya, and if one is associating with tamo-guṇa, that class is called śūdra. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. So in this way, there are varieties of life.

But that opportunity is given by Kṛṣṇa. Because He's witness. He is anumantā, upadraṣṭā. He's seeing everything. He is within our heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. So in this way we are changing different varieties of life… Sometimes human being, sometimes animal, sometimes demigod. Sometimes something else. Sometimes rich man, sometimes poor man, sometimes brāhmaṇa, sometimes śūdra. In this way, we are wandering in different species of life, and different position, in different planets. There are millions and trillions of planets. And there are eight million, four hundred thousand species of life. In this way, we are wandering. this is our position.

So this is not very good business. Bhūtvā bhūtvā pralīyate [Bg. 8.19]. We accept… Just like we have got this now human form of body, Mr. Such-and-such, very good position, very good business, very good… But at any moment, I'll be kicked out. At any moment. That is no guarantee. And again I'll have to accept according to my karma, another body where I may not get this position. I may be… I may not be even human being. Because, according to my mentality, I'll get the body. Yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram [Bg. 8.6]. Our next birth will be settled according to the mental condition at the time of death.

So that mental condition one has to practice. What kind of practice? That is also, how the practice should be done, that is also indicated in the Bhagavad-gītā: yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg. 9.25], They are trying to go to the moon planet, but you cannot go in that way. That is not possible. You cannot go by force in any planet. You have to prepare yourself. Just in this planet also, if you want to go to some other country, in America, you have to prepare yourself for passport, visa, and what… So many papers. Pink forms. And bank balance. This, that, so many things. You cannot by force, that "I have come to America…" The immigration department will immediately check: "Where is your passport? Where is your visa? Where is your bona fide?"

Similarly, if such rules and regulations are here, even in this planet, how you dare to go into the moon planet or other planet by force? This is all childish. Now they have stopped. The American government has stopped financing this foolish excursion. Going to the moon planet. They have stopped. They have now come to sense that simply these so-called scientists, they're experi, experimenting on public money and wasting.

Long, long ago, when I wrote my book, Easy Journey to Other Planets, I described: "This moon planet excursion, simply childish and foolishness." And about two, three years ago, in San Francisco the press reporters asked my opinion about the moon, moon planet. So I told them: "it is simply waste of time and money." Now, now it is happening. Long, long ago, I said this. This is not possible.

Although there are innumerable planets, but even if you go to the moon planet, your problem is not solved. What is the benefit? If you… Suppose if you go to moon planet. How your problem is solved? The real problem is that I am forced to accept different types of body. Janma-mṛtyu-jarā-vyādhi [Bg. 13.9]. And as soon as I accept body, I have to be under the tribulation of material nature.

That was advised by Ṛṣabhadeva: nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. All these foolish rascals, being mad, they're acting against the laws of nature. Vikarma. Vikarma means against the laws of nature. That is vikarma. Karma means prescribed duties. And akarma means doing something which will have no effect. Three things are there. Karma, vikarma, akarma. Karma means prescribed duties. If you want… Just like you want to do business, you must do according to the rules and regulations, license of the government. Then you make profit, be happy. That's another thing. But if you act vikarma, against the rules and regulations of the state, you commit theft or this or that, then you'll suffer. Vikarma.

And akarma means you act in such a way that you become liberated. Akarma. You are not bound up. That akarma is yajña, yajñārthāt karmaṇaḥ anyatra karma-bandhanaḥ [Bg. 3.9]. If you act for Viṣṇu or Kṛṣṇa, then you are not, I mean to say, liable of the responsibilities of karma. Because you are doing everything for Kṛṣṇa. Just like Arjuna did. Arjuna was thinking that "If I kill my grandfather, the other side, then I shall be merged into the sinful activities. He's my superior. He's my guru. And he's my…" In this way, he was thinking. Actually it was so. So he was declining to fight. Because that was karma. But when he decided to fight on the order of Kṛṣṇa, that is not karma. That if there is any sin, that is… It may be transferred to Kṛṣṇa.

Just like if you kill a, some animal with your stick, the stick is not responsible. You are responsible. Similarly if I become a stick and instrument in the hands of Kṛṣṇa, then I am not responsible for any karma. Otherwise, I am responsible.

Just like a soldier, his business is killing by the order of the state. he's killing so many persons. And he's getting recognition, medal, gold medal. And as soon as he comes home, if he kills one person, he'll be hanged. He can say: "My dear sir, I killed so many persons in the battlefield. I was awarded gold medal. Now I have killed only one person. Why you are hanging me?" Because you have done for your own sense gratification. And so many soldiers, it mean, men, you kill in the battlefield, that was the order of the state.

This is same position. Yajñārthe means to act on the order of the Supreme. That is called yajña. Anything which you act for satisfaction of the Supreme, that is called yajña. Yajñārthe karmaṇo 'nyatra. Just like in the Viṣṇu Purāṇa it is said:

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam

[Cc. Madhya 8.58]

This division of varṇāśrama, brāhmaṇa, kṣatriya, vaiśya, śūdra, they're all meant for satisfying the Supreme. Varṇāśrama. Varṇāśramācāravatā. Those who are strictly following the rules and regulations of the varṇa and āśrama, brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. These are varṇa and āśrama.

So this Vedic civilization is meant for, I mean to say, training the whole people in such a way, that they'll be engaged in the performance of yajña. That is called yajña, yajñārthe karma. So that either he acts as a śūdra or either he acts as a brāhmaṇa, it doesn't matter. The real aim is to satisfy the Supreme. This is very easy. Now, there are so many grades of officer in a big establishment. Either the manager or the orderly or the servant. Because the whole thing is to satisfy the supreme authority of the office, everything is all right.

Similarly, according to the capacity, one is ordinary servant, one is manager, one is clerk, one is this and that. That, That's all right. Similarly, according to our particular quality, one may be a brāhmaṇa, one may be a kṣatriya, nor be a śūdra, or vaiśya. It doesn't matter. But the whole society, if they are engaged in satisfying Kṛṣṇa, that is perfection. The Kṛṣṇa consciousness movement is not that we are asking everyone to become a sannyāsī like me, and give up everything. No. That is not our program. You act as a brāhmaṇa, as a kṣatriya or a vaiśya or a śūdra. It doesn't matter. But you try to satisfy Kṛṣṇa. That is the program.

That is enjoined in the Śrīmad-Bhāgavatam: ataḥ pumbhiḥ… In the Naimiṣāraṇya meeting, great meeting of great saintly persons and brāhmaṇas, And Sūta Gosvāmī was president. He was speaking. And he says: ataḥ pumbhir dvija-śreṣṭhāḥ. You all people, assembled here, you are the best of the brāhmaṇas. Dvija-śreṣṭhāḥ. My dear dvija-śreṣṭhāḥ." The ordinary, not ordinary men. Ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. He's referring to that, varṇāśrama. You cannot. If you want to, if you want to maintain, keep the perfect human civilization, then you must maintain this varṇāśrama. Otherwise, there will be chaos. You have to adjust. Nobody's lower. Nobody's higher.

Just like in my body. My, I have got head. I have got my leg. Leg may be less important than the head, but everything is important in the service of the body, whole body. Simply head, there is no leg: you cannot work. Suppose that you have got good brain, but you have leg, there is no leg. Andha-paṅgu-nyāya. Then you have to take help from others. So yajñārthe karma. The brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, everyone should be engaged in Kṛṣṇa consciousness. Then the society will be perfect. Otherwise, there will be chaos.

Otherwise there be chaos and that is the position at the present moment. People are not happy. Although there is enough money in Western countries. Enough enjoyable things. And we see in other countries like Australia and Africa, there is enough potency of producing food and grains and milk. So this rascal proposition that population has increased, there is scarcity of… These are all rascal proposition. God has enough potency to give you ten times food you want. But because we have created chaos in the world, without following the Kṛṣṇa consciousness, there is trouble.

So this Kṛṣṇa consciousness movement is all-around solution, over-all solution of all problems. Therefore our request is… Those who are actually leaders, thoughtful, they should take this Kṛṣṇa consciousness movement very seriously, study its philosophy and try to spread it as far as possible, according to his own capacity. Thank you very much. Hare Kṛṣṇa. (end)

730811BG.PAR

Bhagavad-gītā 13.3

Paris, August 11, 1973

Devotee: "O scion of Bhārata, you should also understand that I am also the knower in all bodies and to understand this body and its owner is called knowledge. That is my opinion."

Prabhupāda: So Arjuna inquired from Kṛṣṇa six things: kṣetra, kṣetrajña, prakṛti, puruṣa, jñānam, jñeyam. What is knowledge and what is the object of knowledge. Jñānam jñeyam. Kṣetra, field of activities, kṣetrajña, the worker on that field, kṣetra, kṣetrajña, and prakṛti, nature, and the puruṣa. Material nature and puruṣa means the enjoyer. Six question. Of course Bhagavad-gītā is each and every word and letter is full of knowledge. But these six inquiries, if actually can understand the six items, he becomes the perfect knower. That is said by Kṛṣṇa: yat taj jñānaṁ mataṁ mama. Jñānam means knowledge. So if anyone can understand the six items, then he is in full knowledge.

Yat taj jñānaṁ mataṁ mama. "You have asked me, Arjuna…" And bhagavān uvāca, and the Supreme Personality of Godhead speaking. Not only speaking, He says, just like a gentleman… Whatever He says is perfect but still He says, "This is My opinion." "This is My opinion." Now my opinion you can take or not take, that is up to you. But who can give better opinion than Kṛṣṇa? That is another knowledge. Why Kṛṣṇa? Arjuna is asking Kṛṣṇa. Because in the beginning he has said that "Nobody can make solution of my problem. You are the best." So following the footsteps of Arjuna, if we accept Kṛṣṇa's words, not blindly but with good logic, good scientific research, if we actually try to understand what Kṛṣṇa speaks, then all our problems are solved.

Now in the previous verse, śrī bhagavān uvāca. Vyāsadeva could have said "kṛṣṇa uvāca," Kṛṣṇa said. No. He has purposefully said "bhagavān." Kṛṣṇa, you may not like, but He is the Supreme Personality of Godhead, Bhagavān, with six opulences. One of the opulence is full knowledge. Aiśvaryasya samagrasya vīryasya yaśasaḥ sriyaḥ jñānam (Viṣṇu Purāṇa 6.5.47). Kṛṣṇa is complete in knowledge. Sarvajñam. Janmādy asya yataḥ anvayad itarataś cārtheṣv abhijñaḥ [SB 1.1.1]. God means abhijñaḥ. He knows everything. You cannot hide anything from God. That is abhijñaḥ. Vāsudeva. Vāsudeva sarvam iti sa mahātmā sudurlabhaḥ. One who can understand Vāsudeva. Sa mahātmā sudurlabhaḥ. Such great saintly person is very rare who can understand Kṛṣṇa.

Now preliminary understanding. Kṛṣṇa said in the previous verse that, idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate [Bg. 13.2]. Idaṁ śarīram, this body is called kṣetra, field of activities. Idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate etad yo vetti: anyone who understands. [Tam] sa prāhuḥ kṣetrajñaḥ iti tad-vidaḥ. He is kṣetrajñaḥ or the knower of the… Just like we are sitting in this room. It is very easy. Still the rascals, they cannot understand. We are sitting in this room. So the room, the floor is called kṣetra, field. It is also field, a small field. And everyone of us, we know that we are sitting on this floor. Nobody will says that "I am the floor." Will any sane man say that "I am the floor"? Nobody will say. It is common sense. So if you try to understand from this simple example, that I am one identity and this field, that is another identity. So I know that I am sitting on this floor.

Similarly this body is one identity and I am another identity. So knowledge means when we can understand that it is "my body," not "I body." Not this nonsense. Nobody says, "I body." Everyone says "my body." This is knowledge. But these rascals, these rascals of modern age, they are saying "I body." "I am this body." What you are? "I am this body." What is your interest? "Now anything which is interested with my body." He's not "I body," still he's interested with everything with this bodily relation. There are thousands of girls, women, but a particular woman with whom I have got my bodily relation, that is my wife. That is mine. And combination, the child comes out, "my child." In this way, "my house," "my property," "my body," "my relative," "my friend," "my brother," "my nation," my, my, my, my. But the rascal does not understand that the beginning of "my" philosophy has begun from this body, which I am not.

This is knowledge. This is called brahma-jñāna. If anyone understands the simple thing, that "I am not this body…" But education is given, "No, I am this body." This nationalism, this nationalism also the same mistake, but they are fighting so much. Great, great, big, big men. In this country, Napoleon fought. In Germany, Hitler fought. And so many others, in our country Gandhi fought. But he is in ignorance. All these big big leaders, they are ignorance, andha, blind. Blind. They do not know that he is not this body and neither this land belongs to him. But they fight. The whole history of the world means this mistaken idea. "I" and "mine."

Therefore Kṛṣṇa says, yat taj jñānam. Kṣetra-kṣetrajñayor yat taj-jñānaṁ mataṁ mama. Kṛṣṇa is giving, that one should know what he is and one should know what is his body, then he is in knowledge. The matter cannot understand this. The dogs, cats, cannot understand this. But a human being can understand this. Bhagavad-gītā is meant for the human being, not for the cats and dogs. Therefore, the human society should take care of this knowledge. Then his life will be successful.

So it is very simple thing, that kṣetra… As I have given the example, that I am sitting on this floor. The floor is different identity from me. No sane man will say that "I am this floor." Or "I am this room." Nobody will say. It is my room, my floor. Similarly this body, we say "my." My finger, my head, my leg. Nobody says that "I leg, I finger, I head." No. This is knowledge. Don't identify yourself with this body. This is knowledge.

This is beginning of spiritual life. The cats and dogs, they cannot understand. The cat cannot understand that he's not body. The dog cannot understand that he is not body. It is the human being who can understand. So if in the human life one does not try to understand this simple knowledge, then he remains like cats or dogs. He's no better than cats and dogs.

This is one point: that I am not this body, I am not this material world. I am a spiritual identity, part and parcel of God. Qualitatively we are one. As God is spirit, so I am also spirit. But His body is very big, gigantic, the universal body, which Kṛṣṇa showed to Arjuna, the virāṭa-rūpa. But my body is not gigantic. It is small. Maybe we call the elephant's body gigantic or similar other animal's body, but still God's body is still more gigantic. You cannot compare. Eleventh chapter of the Bhagavad-gītā you'll know how gigantic body has Kṛṣṇa. So as I have got this body but my spiritual identity is very small, if we study in this way, it is very easy to understand what is God, what I am, what is this world. Just like I am not this body, I am within the body. Dehino 'smin yathā dehe [Bg. 2.13]. I am the proprietor of the body.

But what is my magnitude? Keśāgra-śata-bhāgasya śatadhā kalpitasya ca [Cc. Madhya 19.140]. You just take the top of the hair and divide it into ten thousand parts. That one part is your identity. So in these material ideas, we cannot understand that such a small particle, smaller than the atom, has got so power. Therefore, because it is so small, these so-called rascal scientists, they cannot find it, where it is; therefore say, "There is no soul." The rascals will not admit their inefficiency to know and still they will say, "no soul." And if there is no soul, then how it is working? They have no even common sense.

Similarly, as I am very small, smaller than the atom, and I am living within this body and my body is working so nicely. My brain is working so nicely. Similarly, Kṛṣṇa is also, according to our conception, Kṛṣṇa is person, individual, but He has got a very gigantic body. This is the material world, material expression. That is expressed in the next verse: kṣetra-jñaṁ cāpi māṁ viddhi. I am also kṣetrajñam. As you are knower of your body, the bodily pains and pleasure you know, I know. I do not know your bodily pains and pleasures. Neither you know my bodily pains and pleasure. But Kṛṣṇa says that kṣetrajña, kṣetra-jñaṁ cāpi māṁ viddhi: "I am also kṣetrajñam," means "I also know the field."

So how He knows? Sarva-kṣetreṣu bhārata. Sarva-kṣetreṣu. He is within every body. He knows what is the ant is doing. He knows what Brahmā is doing. He knows what you are doing. He knows what I am doing. Vedāhaṁ samatītāni [Bg. 7.26]. Kṛṣṇa says in another place, "I know everything." Just like, it is very easy to understand. Just like, you know everything-not everything-at least eighty percent you know what is going on in your body. You do not know everything.

If I know everything then why should I go to a physician when there is something wrong in my body. I do not know. I am eating, but I do not know how the eatables are being digested within the stomach, and they are being divided into different secretion. The rejected part is becoming stool and urine, and the other parts, they're becoming blood, and the blood is distributed all over the body, through the veins. How the veins are, what do we know? Although I am claiming my body. But I do not know everything, what is going on in my body, in my brain. The brains are made of so fine tissues. What do you know?

But Kṛṣṇa is not like that. Kṛṣṇa knows everything in detail. Anvayad itarataś ca artheṣv abhijñaḥ. Throughout the whole universe, throughout the whole creation, in any corner, in any place, whatever is going on, Kṛṣṇa knows. That is the difference between Kṛṣṇa and myself. I do not know even what is going on within my body. And still I am claiming I am God. How rascal. Just see, imagine. God's one opulence is that is full knowledge. Aiśvaryasya samagrasya vīryasya yaśasaḥ sriyaḥ jñānam (Viṣṇu Purāṇa 6.5.47). This rascal god, so-called god, you ask him, "Can you say what I am feeling now or what are my pains and pleasures?" Can he say? And still he's claiming God. But Kṛṣṇa says, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. "I am in every, every body." I am also within this body and Kṛṣṇa is also within this body. Kṛṣṇa… As you are within your body, similarly Kṛṣṇa is also within your body.

So myself, I am called ātmā. And Kṛṣṇa is called Paramātmā. Therefore there are two words: Paramātmā and ātmā. Ātmā is also individual. Paramātmā is also individual. But because both of us, we are knower, kṣetrajñam [vibha(?)], the living entity is kṣetrajnam, he has got knowledge. And Kṛṣṇa says kṣetra-jñaṁ cāpi māṁ viddhi. "I am also knower." Both of them, we are knower. We have got knowledge. My knowledge may be limited. Kṛṣṇa's knowledge unlimited, complete. But both of us, we are knower. We can understand. We can know. Therefore, we are called kṣetrajña. But the difference is Kṛṣṇa knows everything all over the creation, I even do not know what is going on in my body. That is the difference.

So how one can become God? Rascal. How one can become God. That is not possible. God knows everything. If one knows everything, then you can accept him as God. Otherwise, don't accept. As soon as somebody says, "I am God," kick him on his face. "Yes, you are God, I am God. I am the kicking God." (laughter) That should be the answer. "I am the shoe-beater God. Now you protect yourself if you are God." Don't accept this false God.

Kṛṣṇa, kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Kṛṣṇas tu bhagavān svayam. That is the verdict all… Just like Vyāsadeva, the giver of the Vedic knowledge, he says, bhagavān uvāca: God says. So we have to follow that. So kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. (aside:) Don't do that.

And this perception, kṣetra-kṣetrajñayor jñānam. If we can understand what is kṣetra and what is kṣetrajñam. Kṣetra means field of activities. There are field of activities in so many ways. Not only of this body; body, mind, intelligence. They are all kṣetra. I am living entity, I am working with them. Similarly, I am working outside also. Not within, not outside.

I am running my ca… That is also kṣetra. The world is kṣetra. The car is kṣetra. But the doer, the driver, is kṣetrajñam. That knowledge is lacking. A child may think that the airplane, big airplane, 747 is running. No, it is not running automatically. There is a pilot-kṣetrajñam. He knows the machine, how to work on it. Everywhere. You study. There is kṣetra and kṣetrajñam. So Kṛṣṇa says kṣetra-kṣetrajñayor jñānam. One who knows how this kṣetra and kṣetrajñam is working… Not only in individual body, in gigantic body, in everything.

There are two things: kṣetra and kṣetrajñam. If one knows this secret of knowledge, that means he is in perfect knowledge. Taj-jñānam. That is jñānam. Not that a big professor says that after the finishing of this body, everything is finished. He's a rascal. He's identifying… Everyone is identifying, just like cats and dogs, with this body. The body is kṣetra. Body is not the person. A child in ignorance may say that this fine, nice motor car is running automatically. But it is not running automatically. There is a driver. He does not know it. Similarly, the whole universal activities is going on. Don't think it is going on automatically. No, that is foolish knowledge, that nature is working automatically. No. There is kṣetrajñam, Kṛṣṇa. Sarva-kṣetreṣu bhārata. Everywhere Kṛṣṇa is working.

In another place it is said: mayādhyakṣeṇa [Bg. 9.10]. He is not working like foolish man. He is working as the superintendent. Every detail he's taking account, how you are doing. That is said in the Bhagavad-gītā: mayā-adhyakṣeṇa. Kṛṣṇa says "You do this." Immediately, nature will do that. Kṛṣṇa says, "You do this." Immediately… Not only nature, we are also doing under Kṛṣṇa's direction. That is stated in the Bhagavad-gītā, fifteenth chapter: sarvasya cāhaṁ hṛdi sanniviṣṭo [Bg. 15.15]. "I am sitting in everyone's heart." Here also, the same thing. Sarva kṣetreṣu. Not only I am sitting, but Kṛṣṇa is also sitting. So Kṛṣṇa is sanctioning. Kṛṣṇa is giving permission. Then I am doing. I cannot alone do it.

So Kṛṣṇa is always ready to give you direction. He's there for direction. But unfortunately we do not obey Him. That is our material disease. If we obey Kṛṣṇa, if we act according to Kṛṣṇa, then there is no problem. Because Kṛṣṇa cannot be mistaken. I am imperfect, I can be mistaken. But Kṛṣṇa cannot be mistaken. Therefore, if we act according to the direction of Kṛṣṇa, then our life is successful. And to give you direction, Kṛṣṇa is sitting within your heart, side by side. As I am sitting, you are sitting within this heart, the soul is within the heart.

Therefore when the soul goes away, these rascals says, "heart failure." Not heart failure, the soul has gone from the heart. Heart is also mechanical thing, but the sitting place of the soul is there. So heart failure means the soul has gone from the heart. Sarvasya cāhaṁ hṛdi-hṛdi means heart. The location also being specified-here is soul and Supersoul. Find out, if you have got such scientific method. But they cannot find it out. Therefore, the rascals say there is no God, there is no soul, simply this lump of matter, that's all.

So anyone who thinks like that, he's described as go-khara. Go-khara means, go means cows and khara means asses. Those who are identifying with this body as the self… Yasyātmā buddhi-kunape tri-dhātuke. Kunape. This body is a bag of bones and flesh with urine and stool and blood and so many other things. But if you are scientist, advanced, then I can supply you immense bones, immense blood, immense urine, immense stool, manufacture one body if you are scientist. I give you ingredients. Immense, any quantity. But you just manufacture one ant. And still you are thinking that "science, science." You cannot do anything.

Prakṛteḥ kriyamānāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. Everything is done by prakṛti under the direction of Kṛṣṇa. This is the position. So there are so many thing. If you have got little brain, try to understand. Then knowledge is perfect. Even by studying, simply by studying these two or three lines in this thirteenth chapter, you can become a perfect knower. And if you follow Kṛṣṇa's instruction… He is giving you instruction. He's ready to give you instruction. From inside and outside also. Inside He's sitting. He's ready to give you instructions. Sarvasya cāhaṁ hṛdi sanniviṣṭo [Bg. 15.15]. "I am sitting in everyone's heart."

Mattaḥ smṛtir jñānaṁ apohanaṁ ca: "From Me, one remembers, one forgets." When you forget something, that is also Kṛṣṇa's trick. Because… Just like there are some persons who are devotees and some persons who are demons. So if anyone wants to become a demons, Kṛṣṇa is within. He'll give him intelligence in such a way that he becomes a first-class demon. What is the duty of the first-class demon? That he'll never understand Kṛṣṇa. (laughter) That is first-class demon. And if you want to hear Kṛṣṇa, then he will give you such instruction as you will be relieved from this miserable condition of material life and go back to home, back to Godhead. He's ready. But He does not speak generally, to the nondevotee. If you become a devotee, pure devotee, without any motive, then Kṛṣṇa is sitting within your heart. He says: teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam [Bg. 10.10]. "Persons who are twenty-four hours engaged in My service with love and faith," buddhi-yogaṁ dadāmi tam: "I give him such intelligence by which he can come back to home, back to Godhead." He'll give you. Because He knows. But if you don't like to take His instruction, then He gives instruction to the material nature to get you all right.

And what is the main business of material nature? Just to beat you with shoes. That is nature. Therefore we are suffering in this material world. Because we have taken shelter of the material nature. Sadā samudvigna-dhiyam asad-grahāt [SB 7.5.5]. We have taken shelter of this material nature; therefore, we are full of anxieties and full of miserable condition of life. This is the position. So long you'll be under the control of the-you are under the control. You cannot be independent. You rascal, don't think that ever you shall be independent. Your position is to remain dependent. If you don't depend on Kṛṣṇa, then you have to depend on the material nature, that's all. You cannot become independent. That is not possible.

So these people, these rascals, they are trying to become independent. They are therefore thinking… One of our student has written, "theomania", "theomania." Therefore, one… Because he cannot become independent artificially he thinks, "Now let me become God, then I'll become…" But artificial thinking God will help you-no. If you artificially think that, "This bank, this big bank belongs to me." So you can think like that, but does the bank belong to you? So these Māyāvādī philosophers are like, They meditate, "I am God, I am God, I am moving the world, I am moving the universe." They say like that. But actually does he do so? No. This is false thinking.

Real thinking is that I am also individual soul. Kṛṣṇa is also individual, but He is Supersoul, Supreme. I am also person, He is also person, but the Supreme Person. What is the difference between me and Him? I am also person, that's all right, but He is Supreme Person. That is explained in the Vedas, that eko yo bahūnāṁ vidadhāti kāmān. For providing myself, my body and soul together, I have to, work so much. But Kṛṣṇa, He is providing millions and trillions of living entities without any endeavor. He is…

In Africa, there are millions of elephants. Kṛṣṇa is supplying food, yes. There are gorillas, Kṛṣṇa is supplying food. Why you are anxious for a morsel of bread? Will not supply Kṛṣṇa? He's perfect, He can supply huge quantity of food to the elephant and a particular type of food to the gorillas. You know? We have read in a book that in Africa where the gorillas live, there are trees. The fruits of that tree, harder than the bullet, It is so hard. And the gorillas take those fruits and chews like peanuts. (laughter) Yes, Kṛṣṇa has given them. Kṛṣṇa's living entity. He's also living entity. He has got this body like a gorilla. So Kṛṣṇa: Eko yo bahūnāṁ vidadhāti kāmān. He supplies food for everyone. All the, not only food, all the necessities. Every life, the necessity.

What is that necessities? We require food, we require shelter, we require sex, we require defense. Kṛṣṇa provides. Kṛṣṇa provides. Even birds and beasts life. In every birds and beast there are so many children, both male and female. With the birth, they are supplied. Because there is no marriage, there is no seeking out but with the birth of a bird and beast there is another male and female. And so far food is concerned, everyone is getting. Shelter is concerned, everyone is getting. So food, shelter, sex, and defense. The defense. The birds and beasts they have got their defensing means. Even a small bird, even a small ant, he has got his defensing measures, six legs. And the birds, they have got their nails. And the tiger has got jaws, or the cats and-everyone has got defensive. You may have atom bomb, but it is defense. It is not intelligence.

Four things are already supplied you require to keep your body fit. That is supplied by God, by Kṛṣṇa. He has given everyone. So why you are bothering? You are human being, you have got so much nice brain, civilized. Why you are so much busy for these four things? If God has supplied these four things to the animals, beasts, birds, is He very miserly that He'll not supply to the human being? No. There is food, You have got your particular type of teeth for eating fruits, flowers, grains. You haven't got canine teeth. Why you should eat meat? This is not your food.

So in this way we have to acquire knowledge. Not like blind men. But unfortunately we prefer to become a servant of a blind leader instead of Kṛṣṇa. This is our disease. We shall serve. I asked this question to Professor Kotovsky, that "Your communist philosophy and our Kṛṣṇa consciousness, where is the difference? You have selected your leader and you have sold yourself to the orders of Lenin. And we have also bowed down to Kṛṣṇa and we have sold ourselves to Kṛṣṇa. So on principle, where is the difference?" There is no difference. You have to select one leader. We have also selected one. Now if the leader is perfect, then my life is perfect. If the leader is wrong, then your life is wrong. So he could not answer this.

The principle is there. You have to select one leader and you have to act by his order. That is, that is our nature. Because Caitanya Mahāprabhu says: jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. Every living entity is eternal servant of Kṛṣṇa. When he forgets Kṛṣṇa he becomes servant of māyā. That is our position. We have to serve. Therefore self-realization means to understand oneself that "I am dependent on Kṛṣṇa. I am eternal servant of Kṛṣṇa, let me engage myself to the service of the Lord." That is perfection of knowledge. Thank you very much. (end)

730926BG.BOM

Bhagavad-gītā 13.3

Bombay, September 26, 1973

Prabhupāda: …kṣetra-kṣetrajnayor jñānam yat taj jñānaṁ matam mama. (aside:) Both of them are not in order.

(reads from purport:) "While discussing the subject matter of this body and the owner of the body, the soul and the Supersoul, we shall find there different topics of study: the Lord, the living entity, and matter. In every field of activities, in every body, there are two souls: the Supersoul and the individual soul."

Sometimes the Māyāvādī philosophers, they take it for acceptance that there is one soul only, Supersoul. But here we get from Kṛṣṇa, the authoritative source of knowledge, there are two souls: the individual soul and the Supersoul. Not one soul. Ātmā and Paramātmā.

(reads from purport:) "Because the Supersoul is the plenary expansion of the Supreme Personality of Godhead, Kṛṣṇa, Kṛṣṇa says 'I am also the knower, but I am not the individual owner of the…" (loud buzzing sound) What has happened? If it is not working, get it out.

Last night we have already explained that the Supersoul, or Kṛṣṇa, is the knower of the pains and pleasure of every body, whereas the individual soul is the knower of pains and pleasure of his own body. In another place Kṛṣṇa says, avināśī tu tad viddhi yena sarvam idaṁ tatam. The consciousness of the individual soul is spread all over the body. That is avināśī. Indestructible. That is avināśī. Kṛṣṇa says, avināśī tu tad viddhi yena sarvam idaṁ tatam. Yena, by the soul, he is, by his potency, spread all over the body.

Similarly, Kṛṣṇa, being the Supersoul, He is not only spread, His consciousness is not only spread over this, my individual body, but His consciousness is spread in, of all bodies. All over the universe there are eight million four hundred thousand species of forms, and Kṛṣṇa's consciousness is all-pervading. He knows everything. So as soon as our consciousness becomes Kṛṣṇa conscious, Kṛṣṇa understands. Kṛṣṇa is within your heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61].

So Kṛṣṇa can understand your purpose. We cannot cheat Kṛṣṇa. Kṛṣṇa can immediately understand how much serious and sincere you are for understanding Kṛṣṇa or approaching Him or going back to home, back to Godhead. That Kṛṣṇa can understand. As soon as He understands that "Here is a soul, he's very serious," He takes care of you, especially. Samo 'haṁ sarva-bhūteṣu. Kṛṣṇa, being the Supreme Personality of Godhead, He is equal to everyone. Samo 'haṁ sarva-bhūteṣu. Na me dveṣyo 'sti na priyaḥ. Nobody is dearer, or, dveṣa, or subject, object of jealousy. Kṛṣṇa is not envious, neither specially inclined to everyone. Actually, God's position is neutrality. Everyone, He likes for everyone. Suhṛdaṁ sarva-bhūtānāṁ jñātvā māṁ śāntim ṛcchati [Bg. 5.29]. That is also stated in the Bhagavad-gītā. He is friend of everyone.

We are seeking friendship with so many people to get our motive realized. But if we make Kṛṣṇa, if we know Kṛṣṇa is already ready… In the Upaniṣad it is said that two birds in friendly way are sitting in the same tree, the body. So if we understand, "Kṛṣṇa is my best friend…" Kṛṣṇa says, suhṛdaṁ sarva-bhūtānām. He's not only my friend, your friend, but He's a friend of everyone. So that friendship is equally distributed. But if one becomes special devotee, ye tu bhajanti māṁ prītyā, with love and affection, one who is engaged in the service of the Lord, He's especially inclined to him. That is Kṛṣṇa's mercy to the devotee. Kṛṣṇa is equal to everyone, but He is specially inclined to the devotees who is engaged in His service with love and faith.

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

[Bg. 10.10]

Kṛṣṇa gives him… Because He specially takes care of the devotee…

So everyone's heart, He is sitting. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata. But He takes special care of the devotee, guides him, gives him intelligence. What kind of intelligence? Yena mām upayānti te. Just to give him the clue how one can go back to home, back to Godhead. Kṛṣṇa does not give intelligence how one can gain some material prosperity. That is entrusted to the māyā-daivī māyā or Durgādevī.

Therefore people are not very much interested in worshiping Kṛṣṇa. They are generally interested in worshiping goddess Durgā, Lord Śiva. Because by worshiping Lord Śiva, goddess Durgā, they get material opulence. So to worship the demigods means cent percent materialism. There is no question of spiritual life. Therefore Kṛṣṇa says… What is that verse? Naṣṭa-buddhayaḥ. Kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ [Bg. 7.20]. Those who are interested in worshiping other demigods, their intelligence is taken away, hṛta-jñāna. Kāmais tais tair…, māyayāpahṛta-jñāna. These terms are there. māyā is working in two ways: prakṣepātmikā-śakti, āvaraṇātmikā-śakti. Āvaraṇātmikā-śakti means she is covering. Āvaraṇātmikā-śakti, she is covering. Real fact is covered by māyā.

Just like the cloud covers the sunshine. We cannot see. Now a few days it is going on; there is cloud always. We do not see the sun. That does not mean there is no sun in the sky. So māyā does not allow us to see Kṛṣṇa. That is one śakti. Āvaraṇātmikā-śakti. And another śakti is prakṣepātmikā-śakti. Even one desires to see Kṛṣṇa, she throws away. She tests whether actually he wants Kṛṣṇa or keeping Kṛṣṇa in the front, he wants some material pleasure. Therefore she throws away. In this way māyā-śakti is acting.

Kṛṣṇa therefore says, daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. māyā is very powerful. But if one is very rigid in devotional service, mām eva ye prapadyante māyām etān taranti te, he can overcome the influence of māyā. So kṣetra-jñaṁ cāpi māṁ viddhi. So that kṣetrajña, knower of the body, Kṛṣṇa, He's also there. He's always ready to help us, provided we are serious about Kṛṣṇa. That is Kṛṣṇa's mercy. So this is the process of pleasing Kṛṣṇa.

Just like we are sitting here together and we are talking about Kṛṣṇa. Our Kṛṣṇa consciousness movement is specially meant for talking about Kṛṣṇa, Caitanya Mahāprabhu's mission. Caitanya Mahāprabhu ordered,

āmāra ajñāya guru haña tāra ei deśa

yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa

[Cc. Madhya 7.128]

This is our mission. The Kṛṣṇa consciousness movement means we are preaching the teachings of Kṛṣṇa, Bhagavad-gītā As It Is, kṛṣṇa-upadeśa. Another kṛṣṇa-upadeśa, about Kṛṣṇa. Bhagavad-gītā is the instruction given by Kṛṣṇa, and Śrīmad-Bhāgavatam is the instruction given by Vyāsadeva and other sages about Kṛṣṇa. So both of them are kṛṣṇa-kathā. So that is our mission, Caitanya Mahāprabhu's mission. Yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. What Kṛṣṇa is instructing directly, that is also kṛṣṇa-upadeśa, and what is being spoken about Kṛṣṇa, that is also kṛṣṇa-upadeśa.

So the Bhāgavata process is if we want to improve, if we want to make our life successful, then we must engage ourself in this program of Kṛṣṇa consciousness or hearing about Kṛṣṇa. Śṛṇvatāṁ sva-kathāḥ kṛṣṇa. Kṛṣṇa is there, kṣetra-jñaṁ cāpi māṁ viddhi. He is there, Kṛṣṇa, within your heart. So as soon as you are very serious and eager to know about Kṛṣṇa… This is very nice science. If you simply know about Kṛṣṇa, you become liberated. Janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. Simply you try to understand Kṛṣṇa. Tasmin vijñāte sarvam evaṁ vijñātaṁ bhavanti. This is the Vedic instruction. If you simply understand Kṛṣṇa, then all other things becomes automatically known. You don't have to make separate endeavor to know. You'll know what is Paramātmā, what is Brahman, what is this material world, what is this material nature, what is our relationship-everything will be revealed. Teṣām aham ajñāna-jaṁ tamaḥ, nāśayāmy ātma-bhāvasthaḥ. Kṛṣṇa says to special favor.

teṣām evānukampārtham

aham ajñāna-jaṁ tamaḥ

nāśayāmy ātma-bhāvastho

jñāna-dīpena bhāsvatā

[Bg. 10.11]

This is Kṛṣṇa's words in the Bhagavad-gītā. If you actually become Kṛṣṇa conscious, the result will be you'll get special favor from Kṛṣṇa. Teṣām eva anukampārtham. Kṛṣṇa is specially favorable to the devotees. Ye tu bhajanti māṁ prītyā. Therefore this is the beginning. This is the beginning of…

Caitanya Mahāprabhu also accepted this. Sthāne sthitaḥ śruti-gataṁ tanu-vāṅ-manobhiḥ. Jñāne prayāsam udapāsya namanta eva. We have to be submissive. Not a speculator, that "Now I have become Brahman." Brahman, everyone is Brahman. There is no question of becoming Brahman. We have now forgotten. We have forgotten that we are Brahman. We are misidentifying with this body. This is māyā. Otherwise…

Therefore Bhagavad-gītā says, brahma-bhūtaḥ prasannātmā [Bg. 18.54]. It is not that by some process I become Brahman. I am Brahman, but on account of māyā, my knowledge is covered. I am thinking, "I am product of this material world," "I am American," "I am Indian," in terms of the soil where we have taken birth. Yasyātmā-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ [SB 10.84.13]. Bhauma ijya-dhīḥ. The whole world is mad after this process of bhauma ijya-dhīḥ. They are… Instead of worshiping Kṛṣṇa, they are worshiping the land in which one is born. That is called under the name of, going on, so many isms. So this is described as bhauma ijya-dhīḥ.

But actually, we are part and parcel of Kṛṣṇa. Kṛṣṇa is Parabrahman; therefore we, being part and parcel, we are also Brahman. Just like particles of gold is also gold. So there is no question of becoming Brahman. Brahman we are already. Simply we have to know that "I am not this body." Ahaṁ brahmāsmi: "I am spirit soul, part and parcel of Kṛṣṇa." That is knowledge. Jñānaṁ jñeyam. Jñeyam, this knowledge, that "I am Brahman." And as soon as we are perfectly situated in that spiritual knowledge, aham brahmāsmi, then brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. There is no lamentation.

Everyone is lamenting because he's a śūdra. Śūdra's business is to lament. But when one understands, brāhmaṇa, brahma jānātīti brāhmaṇaḥ, he does not lament. We have seen many brāhmaṇas. They are not very materially opulent, but they are happy. They are happy with Kṛṣṇa. That is brāhmaṇa's business. Brāhmaṇa-vaiṣṇava. Brāhmaṇa must be a Vaiṣṇava, Kṛṣṇa conscious. If a brāhmaṇa is not Vaiṣṇava, then he cannot become guru. That is the injunction of the śāstra. Ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. A vipra, a brāhmaṇa, a learned… Vipra means a learned brāhmaṇa. Veda-pāṭhād bhaved vipraḥ. One who has learned, studied all the Vedic literatures and has acquired knowledge, he is called vipra. So simply studying Vedic literature will not do. Brahma jānātīti brāhmaṇaḥ. He must realize what is Brahman. Then he becomes brāhmaṇa. Brāhmaṇa is a qualification. It is not by birth. Brāhmaṇa…

Just like high-court judge is a qualification. It is not by birth. The high-court judge's son is not a high-court judge unless he has the qualification of a high-court judge. Similarly, a son of a brāhmaṇa by birth is not a brāhmaṇa. When he has got the brahminical qualification, then he becomes brāhmaṇa. That qualifications are stated in the Bhagavad-gītā. It is not imagination. Śamo damas titikṣavo 'rjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. So these things are lost.

Therefore India's position is now chaos and confusion because we have lost this Vedic civilization, we have lost Kṛṣṇa consciousness, we have lost God consciousness. We are being directed by the whims. So it is very lamentable condition of India, although this Kṛṣṇa consciousness is India's original culture, Kṛṣṇa culture. Kṛṣṇa appeared on this land. Although Kṛṣṇa is not for any particular land, but still, Kṛṣṇa appeared in this holy land of Bhāratavarṣa, Mathurā.

So it is the duty of the Indians to understand Kṛṣṇa culture, Kṛṣṇa consciousness cultural movement, and take part in it seriously. That is the instruction of Caitanya Mahāprabhu. He says, bhārata bhūmite manuṣya-janma haila yāra janma sārthaka kari' kara para-upakāra [Cc. Ādi 9.41]. This is the injunction of Śrī Caitanya Mahāprabhu, that "Anyone who has taken birth in the holy land of Bhāratavarṣa…" Bhārata-bhūmite haila. Of course, if he's a man. If he's a cat or dog, that is a different thing. But bhārata-bhūmite manuṣya-janma haila yāra [Cc. Ādi 9.41]. Manuṣya-janma. If he's a human being, then he must take advantage of the Vedic knowledge. Janma sārthaka kari'. Otherwise what he'll speak? If he does not know what is what, then what is the meaning of his preaching? No. So janma sārthaka kari' kara para-upakāra. It is the duty of every Indian, every man who has taken birth in Bhāratavarṣa, to perform para-upakāra, to do well others. Because in the other part of the world there is no such advantage of Vedic literature and Vedic knowledge.

Unfortunately, the Indians are neglecting this Vedic perfection, whereas in other parts of the world, the Europeans and Americans, they are taking interest. So we are not, of course, concerned with any particular nation or country. Our business is to carry out the order of Śrī Caitanya Mahāprabhu: yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. Whomever you meet… It doesn't matter whether he is Indian, European, American or African. Anyone, he should be instructed about kṛṣṇa-upadeśa so that his life may be successful and the preacher of Kṛṣṇa consciousness, his life also will become successful. This is Kṛṣṇa consciousness movement.

So to become educated in the Kṛṣṇa consciousness movement, this is the beginning-to hear about Kṛṣṇa, to understand about Kṛṣṇa.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya śravana-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

(loud beeping for some time) (aside:) What is this? Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ. If you kindly hear about Kṛṣṇa seriously… This is our program. We give chance everyone to hear about Kṛṣṇa. We are trying to construct a temple here not for making any profit, but to give chance to the people about hearing about Kṛṣṇa. This is our mission. We are opening temples all over the world just to give people the chance to hear about Kṛṣṇa. Because as soon as we seriously hear about Kṛṣṇa… Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ, puṇya-śravana-kīrtanaḥ. The Kṛṣṇa is there. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu, He is there everywhere.

So as soon as that individual soul is seriously engaged in hearing about Kṛṣṇa, immediately the dirty things within his heart becomes cleansed. Ceto-darpana-mārjanaṁ bhava-mahā-dāvāgni-nirvāpanam [Cc. Antya 20.12]. And as soon as the heart is cleansed, his all problems of this material world is solved. Bhava-mahā-dāvāgni-nirvāpanam. Because he understands. Cleansing the heart means to understand that he is not Kṛṣṇa. He's part and parcel of Kṛṣṇa. His duty is to serve Kṛṣṇa. This is cleansing of heart. So long it is not cleansed…

Just like the Māyāvādī philosophers, they are thinking themselves that they are Kṛṣṇa. "I am God." That is unclean. Vimukta-māninaḥ. Tvayy asta-bhāvād aviśuddha-buddhayaḥ [SB 10.2.32]. Because their intelligence is not yet clear, it is still with dirty things, therefore they are thinking that they are Kṛṣṇa. No. Kṛṣṇa is the Supreme Personality of Godhead, and we are eternal servant of Kṛṣṇa. This is the philosophy.

Therefore Kṛṣṇa demands in the Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "Just surrender to Me." It is the right of the master to ask the servant that "You surrender." Similarly, Kṛṣṇa comes to teach this. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ. Because we are eternally servant of Kṛṣṇa.

The Māyāvādī philosophers, they cannot understand. The servant wants to become the master. That is not possible. That is not possible. If the servant remains a faithful servant, that is perfection of his life. Artificially, if the servant wants to become master, that is only botheration. So the Kṛṣṇa consciousness movement is educating everyone to understand this fact, that everyone is eternal servant of Kṛṣṇa. Don't try to imitate Kṛṣṇa. That is botheration. You cannot be happy. Artificially, if one wants to become something else which he is not, then it is simply botheration. There is no happiness. An artificial life is not happiness. Natural life is happiness. So naturally we are servant of Kṛṣṇa. If we don't serve Kṛṣṇa then we have to serve māyā.

Actually, people are engaged. Those who are not Kṛṣṇa conscious, they have given up the servitude of Kṛṣṇa, but they have accepted the servitude of so many other things. Somebody is thinking, "I am the servant of my country," somebody is thinking, "I am servant of my family," somebody is thinking, "I am servant of my wife," or somebody is thinking, "I am servant of my office boss," or somebody is thinking, "I am servant of my dog." That is also going on. Servant he must remain, but if he does not become servant of Kṛṣṇa, he has to become servant of so many things. He cannot give up his position as a servant. That is not possible. He may change the name in different way, but he remains a servant. That's a fact.

So therefore one who is intelligent, one who is actually intelligent, he thinks that "If my position is to become a servant, why not become the servant of the Supreme?" This is intelligence. Kāmādināṁ kati na katidhā pālitā durnideśās teṣāṁ mayi na karuṇā jātā na trapā nopaśāntiḥ. We are servant of our senses, kāmādināṁ kati na katidhā pālitā durnideśās. And our senses are dictating so many nonsense things and we are serving. So therefore one who is not servant of the senses, but one who becomes servant of Kṛṣṇa, then he becomes master of the senses. That is called svāmī or gosvāmī. One side you have to become servant of Kṛṣṇa; then you become master of the senses. If you do not become servant of Kṛṣṇa, then you become servant of the senses. Kāmādināṁ kati na… The whole world is going on, everyone is servant of the senses, godāsa. So one has to become gosvāmī. Go means senses.

So Kṛṣṇa is advising that "I am in everyone's heart." You can take advice from Kṛṣṇa. Kṛṣṇa is ready. Kṛṣṇa's another name is caitya-guru. Caitya-guru means the guru who is situated within your heart. Kṛṣṇa comes out as instructor guru or initiator guru outside, and he is sitting within the heart as caitya-guru. Kṛṣṇa is ready to help you, help us, every one of us, in two ways: by the external guru and internal guru. Internal guru, He is Kṛṣṇa Himself, and external guru, His manifestation, the spiritual master. So we should take advantage of two gurus and make our life successful. This is Kṛṣṇa consciousness movement. Thank you very much. Hare Kṛṣṇa. (end)

740419BG.HYD

Bhagavad-gītā 13.3

Hyderabad, April 19, 1974

Nitāi: Translation: "O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its owner is called knowledge. That is My opinion."

Prabhupāda:

kṣetra-jñaṁ cāpi māṁ viddhi

sarva-kṣetreṣu bhārata

kṣetra-kṣetra-jñayor jñānaṁ

yat taj jñānaṁ mataṁ mama

[Bg. 13.3]

Jñānam, knowledge. The Supreme Personality of Godhead Kṛṣṇa is explaining about knowledge. People are being educated all over the world for advancement of knowledge. Knowledge is meant for the human being, not for the cats and dogs. Therefore, for human being, there are so many universities, schools, colleges, institutions, laws.

There are so many things (indistinct) to advance knowledge is to understand "Who am I?" If I do not know who am I, then what is the meaning of my advancement of knowledge? Generally, despite so many universities all over the world, people are going on in the concept of this body, "I am this body." "I am Indian," "I am American," "I am Hindu," "I am Muslim." So everyone is identifying himself with this material body. Then where is the advancement of knowledge?

Here Kṛṣṇa says, kṣetra-kṣetra-jñayor jñānaṁ yad jñānam, taj jñānaṁ mataṁ mama. The kṣetra, this body, and the owner of the body… I am not this body, I am the owner of this body. This is jñānam. That is being explained in this chapter of Bhagavad-gītā by Kṛṣṇa. This is the thirteenth chapter, and Arjuna's question was

prakṛtiṁ puruṣaṁ caiva

kṣetraṁ kṣetra-jñam eva ca

etad veditum icchāmi

jñānaṁ jñeyaṁ ca keśava

This was the question in this chapter, "My dear Kṛṣṇa, I want to know what is the prakṛti, what is puruṣa, what is kṣetra, what is kṣetra-jña, what is jñāna?" These are the items inquired by Arjuna.

Arjuna is disciple, and Kṛṣṇa is the teacher. The disciple submissively inquired from the teacher about knowledge. That is the Vedic injunction. You cannot have knowledge, I cannot have knowledge, without teacher. By speculative advancement, one cannot come to the real platform of knowledge. At the present moment, so many philosophers, scientists, they are trying to advance in knowledge by speculation. "I think," "In my opinion," "Perhaps," like this. These things are going on. Big, big philosophers, scientists, they give their opinion. "I think like this." Everybody is thinking, "I think…" And it is being supported. Knowledge means anyone can think in any way, and at the present moment that is being accepted as knowledge.

Just like at the present moment, amongst the scientists the knowledge is going on that life is made of matter, from matter, chemical evolution theory. And such person also being awarded with Nobel prize. He is going on on the wrong field of knowledge, that life is product of matter; by combination of matter, life is produced. It is not knowledge. It is ignorance. But by speculative process, one is writing a big volume of books and he is getting Nobel Prize. Where is the proof that by combination of matter life comes out?

This was discussed by a big professor in California University. He was touring, lecturing all over the world. So when I was in Los Angeles he also came there. So in the Los Angeles University there is one Dr. Svarūpa Dāmodara. He is PhD in Chemistry. He is my student. He challenged the professor that "If you say that life is combination of some chemicals, suppose I give you the chemicals. Can you produce life?" The professor said, "That I cannot say."

So this is going on. What you do not know exactly-simply theoretically you put some theories and speculate-that is not knowledge. But our process, we are getting knowledge from the perfect personality. That is Vedic system. You acquire knowledge from a person who is perfect in knowledge. Perfect in knowledge and imperfect in knowledge. So long we are imperfect, we cannot give perfect knowledge. Therefore we must find out knowledge from the perfect person. That is Vedic injunction. Tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. Guru. Guru means one who has got perfect knowledge. One who hasn't got perfect knowledge, he cannot become guru. How he can? Guru means heavy. So if I am light and I take knowledge from another light person, then what is the use of such knowledge?

So therefore the Vedic injunction is tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. Abhigacchet, "must." Gacchet. This form of verb, vidhilin, is used when there is the meaning "must. Abhigacchet. So it is not optional that "I may go or I may not go." No. You must go. That is Vedic injunction. So here is the perfect teacher, Kṛṣṇa, real jagad-guru. Kṛṣṇa, the Supreme Personality of Godhead, it appears in due course of time. There is a time when Kṛṣṇa appears. Everything is there in the calculation of the śāstras.

Just like we have got a fixed time for the sunrise. Everyone knows that in the morning at 6:30 there will be sunrise. That is certain. Similarly, in the śāstras there is description when Kṛṣṇa comes down, descends in this universe. In one day of Brahmā at the end of Dvāpara-yuga… Brahmā's days are described in the Bhagavad-gītā, sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ [Bg. 8.17]. Forty-three lakhs of years multiplied by one thousand becomes one day of Brahmā. So forty-three lakhs thousand times, add another forty-three lakhs times thousand-this is the period after which Kṛṣṇa comes.

So why does He comes, that is also described. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8], yuge yuge sambhavāmi. So the Supreme Personality of Godhead Kṛṣṇa descends to give us knowledge like Bhagavad-gītā, personally speaking, so that even after disappearance of Kṛṣṇa, you can take advantage of Bhagavad-gītā and, as Arjuna is asking personally, so similarly, all Your question, not only religious…

Of course, when there is something, talks about God, it is taken as religious. So religious, the meaning of religion in the English dictionary is different from what we mean by religion, that in the dictionary it is said, "Religion is a kind of faith." Faith may be wrong or right, but religion cannot be wrong or right. Religion must be correct. That is the meaning of religion. the example is that the sugar is sweet. It is not the question of wrong or right. Sugar must be always sweet. You cannot change it. That is religion. Chili is hot. That is correct. Chili cannot be sweet, and sugar cannot be hot. So religion means that. Religion described in the Vedic śāstras is said, dharmaṁ tu sākṣād bhagavat-praṇītam: [SB 6.3.19] "Dharma means…" The plain description of religion is "the code, or the laws, given by God." Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19].

Just like the state law means the order given by the government. That is correct. You cannot accept government laws in a way, that "I may believe or I may not believe." That is not law. Law means you must believe it. That is law. If you don't believe, then you will be punished. That is law.

Similarly, religion means, as it is described in the English dictionary that it is a kind of faith… Faith I may accept. Suppose Hindu faith or Christian faith. So you may accept or not accept; there is no compulsion. But religion does not mean like that. Religion means you must accept. You believe or don't believe. It doesn't matter. You must accept. That is religion. And what is that religion? That religion… From Bhagavad-gītā we find, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That is religion.

Why Kṛṣṇa says, dharma-saṁsthāpanārthāya sambhavāmi yuge yuge: "I come down on this planet or in this universe for reestablishing the principles of religion"? Dharma-saṁsthāpanārthāya sambhavāmi yuge yuge. Then what is that dharma? That is not Hindu dharma or Muslim dharma or Christian dharma or this dharma or that dharma. No. Kṛṣṇa, or the Supreme Personality of Godhead, does not come down to teach a sectarian type of dharma. There is one dharma. What is that one dharma? To surrender to the orders of God. That's all. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is dharma.

Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Why you should surrender to God unless you have got love? Just like we surrender to the government laws. Why? Because we are confident that "If I surrender to the government laws, we shall be peaceful citizen. There will be no trouble." Because we know that, therefore we surrender to the laws of government.

So government at the present moment… Everywhere we see defective government. Therefore there is agitation against government. There are parties. One party is agitating to take the seat of the government. When he goes, then another party agitates. Because everyone is imperfect. Therefore they cannot give the real law so that the citizens may be happy and peaceful. That is the defect. But when we receive from the perfect the laws, then we become peaceful and perfect. Yayātmā suprasīdati. That is real law.

That is described in the Śrīmad-Bhāgavatam, that

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

If we engage ourself in the service of Vāsudeva, the Supreme Personality of Godhead… Vāsudeva is another name of Kṛṣṇa. Because Kṛṣṇa appeared as the son of Vasudeva, and Vāsudeva means all-pervading also… So Kṛṣṇa is both. He is the son of Vasudeva. He appears. He accepts. Ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san. Although He is the original source of everything, still, He appears like a human being, becoming the son of His devotee like Vasudeva or Nanda Mahārāja, like that, or Mahārāja Daśaratha. That is his option. He can appear from anywhere.

So Kṛṣṇa is perfect. If we take lessons from Kṛṣṇa, instruction from Kṛṣṇa, then we get perfect knowledge. That is the process of studying Bhagavad-gītā. If you accept Kṛṣṇa as ordinary human being, then we are befooled. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. We should accept Kṛṣṇa. Why should we accept? Because all the śāstras accept. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Sādhu-śāstra-guru-that is the evidence. According to our Vedic knowledge, we shall accept a thing when it is proved by Vedic evidence. Therefore Veda means knowledge, perfect knowledge.

So sādhu-śāstra. Śāstra means Vedas, and sādhu, saintly persons, and guru. Saintly person means who abides by the śāstra, Vedic knowledge. One who does not accept Vedic knowledge, so, followers of Vedas, they do not accept him as an authority.

Even Lord Buddha, He, because he did not accept the authority of Vedas, therefore in India he was rejected. Although Lord Buddha appeared in India, for some time many people became followers of Buddhist religion, but later on it disappeared from India. It went outside. What was the reason? Because Lord Buddha did not accept the authority of the Vedas. So although Lord Buddha is accepted as incarnation of God… We Vaiṣṇava, we worship Lord Buddha, keśava dhṛta-buddha-śarīra jaya jagadīśa hare. Nindasi yajña-vidher ahaha śruti-jātam.

Śruti-jātam. The statement in the Vedas, that is called śruti-jātam. Nindasi. Because his mission was to establish animal, to stop animal killing. Sadaya-hṛdaya darśita-paśu-ghātam. Therefore he had to reject the Vedic principles because in the Vedic principle, in the sacrifice, there is recommendation sometimes, not always, about sacrifice of the animal. But his aim was, mission was, to stop animal killing. Therefore for the time being he rejected the Vedic authority, because people will take advantage that "In the Vedas there is recommendation for sacrificing animals." So just to stop, to take this advantage, he said that "I do not accept the authority of Vedas." Therefore he was accepted as atheist. Veda nā māniyā bauddha haya ta' nāstika. That's a big story.

Anyway, we have to accept knowledge from the perfect person. This is the sum and substance. Unless we take knowledge form the perfect person, our knowledge is defective. Therefore Arjuna is asking, "What is this prakṛti, material nature? What is puruṣa?" Puruṣa means who is trying to exploit [break] …he is also prakṛti. Prakṛti. Just try to understand, woman, strī. But if one strī wants to enjoy another strī. So how it is possible? That is not possible. There must be puruṣa. So puruṣa, these living entities, although they have dressed like puruṣa, they are not puruṣa. They are prakṛti. Jīva-bhūtāṁ mahā-bāho [Bg. 7.5]. They are superior prakṛti, but not puruṣa. But they are trying to be puruṣa. This is called illusion. If a woman dresses like a man and wants to act like man, that is artificial. That is not possible. Similarly, a living entity is not puruṣa; he is prakṛti. But because he wanted to enjoy this material world, nature has given him a dress like a puruṣa, and he is falsely trying to enjoy another prakṛti.

A puruṣa can enjoy. That is also described in the Bhagavad-gītā.

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

Śānti. If you want śānti, peace of mind, peace of living condition, then you must know three things, that Kṛṣṇa is the supreme bhoktā, enjoyer… And we are trying to imitate him to become enjoyer. That is false. Because if you try to capture something false, then it is simply labor. You will never achieve that thing. Or even if you achieve, you cannot be happy. Because thing is false.

So real bhoktā is Kṛṣṇa. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29], suhṛdaṁ sarva-bhūtānām. People are after peace, śānti, but this is the śānti formula, that we must know Kṛṣṇa-the supreme enjoyer of everything. Bhoktāraṁ yajña-tapasām.

If tapasya, you undergo severe austerities… Suppose you are doing business; that is also tapasya. You have to work very hard. Money does not come so easily. Then you get some money. So it is also the result of your tapasya. Sometimes we see that a poor man, working very, very hard, he becomes a millionaire. There are many instances. But that is tapasya. The result is you have got millions of dollars, but you cannot enjoy it. Bhoktāraṁ yajña-tapasām.

Yajña also. There are many ritualistic ceremonies in the Vedas to achieve something very great. That you can get. But Kṛṣṇa says that "When you achieve the result, you are not enjoyer; I am the enjoyer." Now, who will accept it? Everyone will say, "I have got this result after working so hard, and Kṛṣṇa will take everything?" Yes. If you want to enjoy yourself, you will never be happy. You give it to Kṛṣṇa and you will be happy. This is the formula. So this simple formula, if we understand, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram… [Bg. 5.29]. Because He is the proprietor sarva-loka-maheśvaram, he must enjoy. Suppose a carpenter makes a very nice furniture, a nice closet, very beautiful. So will the carpenter shall be the proprietor or the man, the person who has supplied him wages, who has supplied him the wood, and he has made it? Who will be the proprietor? Very simple philosophy. Whatever we used…

Similarly, suppose you construct a skyscraper building, costly building. But who has supplied the material? The brick, stone, wood, iron-where you have got it? It is Kṛṣṇa's property. You cannot produce these bricks or the iron or the wood. It is Kṛṣṇa's property. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg. 7.4]. These five elements of material ingredients… earth, water, air fire, all these things, even mind, intelligence… The mind… Unless you have got intelligence, you cannot manufacture anything with this material things.

Just like in America. Before the Americans, the Europeans or from other countries, mostly Europeans, they went to America… And the American land was there. The ingredients were there. But because the red Indians, they had no sufficient intelligence, they could not make America like present time. Lack of intelligence. So we are manufacturing so many things industrially, but the intelligence is also given by Kṛṣṇa. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhiḥ. The buddhi is also given by Kṛṣṇa. That is also stated in the Bhagavad-gītā. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. "I am sitting in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca: [Bg. 15.15] "From Me, one gets intelligence, memory, and also forgets."

We are completely dependent on Kṛṣṇa. Otherwise why a man is extraordinarily intelligent, another is not? Why this difference? He… Constitutionally, if you study the body of the intelligent man and the less intelligent man, the anatomy and physiological conditions, you will find the same-the same blood, same bone, same marrow, same muscle, same skin, same veins running, same heart, everything. But why one man is less intelligent and another is very, very highly intelligent? Why this difference? Because the supply of intelligence is by Kṛṣṇa. That is said in the Bhagavad-gītā. Mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. If Kṛṣṇa is favorable, you will get the right intelligence at the right moment. Otherwise you will miss. This is the position.

So we are completely dependent on Kṛṣṇa. We are conducted by the manipulation of Kṛṣṇa. Therefore right knowledge should be taken from Kṛṣṇa. Mattaḥ smṛtir jñānam apohanaṁ ca jñānam [Bg. 15.15]. "From Me." Therefore Arjuna is rightly intelligent. Therefore asking Kṛṣṇa, "What is this prakṛti? What is this puruṣa? What is jñāna? What is kṣetra-jña? What is kṣetra?" And Kṛṣṇa is answering. So if we want to receive real knowledge, then we should consult this Bhagavad-gītā.

That is our propagation. We are propagating this message, Kṛṣṇa consciousness movement, that "You take knowledge from Kṛṣṇa." That's all. Don't take knowledge from the rascals and fools. Then you will be misled. That is our propaganda. So why not take this opportunity?

Our business is not very difficult. Our business is very easy because we are not manufacturing knowledge like the rascals. "I think." What you are, you are thinking like this? You are rascal number one, and you are thinking? What is the meaning of your thinking? We reject immediately. "I think." "It is my opinion." This is going on. Big, big scientists, big, big philosophers. We don't accept. We must see whether he has received knowledge from Kṛṣṇa. And one who receives knowledge from Kṛṣṇa…

Just like Arjuna. Arjuna said to Kṛṣṇa, śiṣyas te 'haṁ śādhi māṁ prapannam: [Bg. 2.7] "My dear Kṛṣṇa, the perplexity which has arisen in my mind, it cannot be solved by anyone except Yourself." Because Arjuna knew that Kṛṣṇa is the Supreme Personality of Godhead. Therefore he surrendered to Him. He surrendered. He was talking like friend. Friendly talking cannot give any good result, simply waste of time. But when there is talking between disciple and the spiritual master, that has got meaning.

Just like my disciples, because they have accepted me as guru, whatever I say, they accept it. Otherwise I have not bribed them. These European, Americans… I have no money. I went to New York with seven dollars. What money I have got? But they have accepted. So this is the process. You must find out somebody whom you can accept as guru. That guru must be bona fide. Otherwise what is the use of accepting a bogus guru? So what is that bona fide guru? That bona fide guru means one who has accepted Kṛṣṇa as guru. He is bona fide guru. That is bona fide guru.

Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. Imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. Kṛṣṇa says that "This system of yoga, as it is described in the Bhagavad-gītā, was first of all described by Me to the sun-god." Imaṁ vivasvate yogaṁ proktavān aham avyayam, vivasvān manave prāha: [Bg. 4.1] "And the sun-god again handed over the knowledge to his son Manu." Manur ikṣvākave 'bravīt: "And Manu explained the same thing to his son Ikṣvāku." Evaṁ paramparā-prāptaṁ rājarṣayaḥ [Bg. 4.2]. So that means the knowledge is actually coming from Kṛṣṇa.

In the beginning of Śrīmad-Bhāgavatam it is also stated, tene brahma hṛdā ādi-kavaye [SB 1.1.1]. Ādi-kavi is Lord Brahmā, and brahma means the Vedic knowledge. So there was nobody to teach Brahmā. Brahmā is called prapitāmaha [Bg. 11.39], the first-class knower of the Vedic knowledge, ādi-kavi. But wherefrom he got the knowledge? He got the knowledge form Kṛṣṇa. Tene brahma hṛdā ādi-kavaye. And Brahmā distributed it to Nārada. Nārada distributed it to Vyāsadeva. Vyāsadeva distributed it to other ācāryas. In this way, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. So there is paramparā. The knowledge is the same. There is no alteration. But it is coming through disciplic succession, one after an… So one who receives the knowledge from the disciplic succession…

Just like at the present moment we see that Kṛṣṇa and Arjuna, they are talking. Arjuna is direct disciple of Kṛṣṇa. So if you take Bhagavad-gītā as it was understood by Arjuna, then you get the right knowledge. And if you take the knowledge of Bhagavad-gītā explained by some so-called scholar and politician, then it is rascaldom only. It has no meaning. It has no meaning.

That is the process. You try to understand Bhagavad-gītā as Arjuna understood. Arjuna is asking Kṛṣṇa. So what Kṛṣṇa is answering, you take it. Arjuna accepted Kṛṣṇa, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. These are all statement in the Bhagavad-gītā. So our only request is that if you want knowledge as it is inquired by Arjuna, you take it from Kṛṣṇa or one who has accepted Kṛṣṇa as guru, the original. Then your knowledge is perfect. Otherwise you are cheated. You will not get the right knowledge. It is not possible. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2].

So therefore Kṛṣṇa says that kṣetra-jñaṁ cāpi māṁ viddhi. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. First of all He gave knowledge that "This body is kṣetra." Kṣetra means field of activities. Just like a cultivator. He has got a field, and he is working with plow. So according to his labor he is getting the fruit. Similarly, we have got this field, this body, and we are working-you, me, and everyone-according to our knowledge, according to my understanding capacity. So therefore… I am not this body; I am the owner of the body. I am working with this body. This is the position. Kṣetra-kṣetra-jña.

You study yourself. You take your finger. Ask yourself, "Am I this finger?" No. The answer will be "I am not this finger. It is my finger." "I am this head?" So… Just like you ask one child, "What is this, my boy?" "Oh, my finger, father." No child will say, "I finger." Even a child will not say that "I finger." But the whole material civilization is going on, "I body." That's all. "I am Indian," "I am American." Therefore this is foolishness.

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Yasyātma-buddhiḥ kuṇape tri-dhātuke. This bag of bones and flesh and blood and urine and stool… This is the bag. This is body. What is this body? You dissect this body. You will find these things. You will find blood, muscles, bones, urine, stool and so many other things. Does it mean that such a great intelligent man is combination of urine, stool, blood, bone? So why don't you create another intelligent man with these ingredients? But the so-called scientists and philosophers say that this body is everything. They have discovered some cellular theory, this theory… But that is not the fact.

The fact is that within this body there is the owner of the body. That is called soul. Dehino 'smin yathā dehe [Bg. 2.13]. This is not the cause of our intelligence, but it is given by Kṛṣṇa, less or more intelligence. That is your position. But that knowledge, where you get? Not in the university, but you get from the Bhagavad-gītā. Therefore our request is, our only propaganda is, "Be Kṛṣṇa conscious. Try to understand everything, all problems." Then the solution is there in the Bhagavad-gītā.

The present problem is food problem. It is not simply talking on this platform or that platform. Yesterday some news reporter, "Sir, what is your view of the Bhagavad-gītā, dvaita-vāda, advaita-vāda?" The dvaita-vāda, advaita-vāda-that we shall consider later on. Come to the practical field. Now, suppose there is scarcity of food. So Kṛṣṇa does not say that this problem of scarcity of food will be solved by dvaita-vāda philosophy or advaita-vāda philosophy. Kṛṣṇa says practical way: annād bhavanti bhūtāni [Bg. 3.14]. Annād. You have, you must have sufficient food grains for the living entities, animal or man. This is practical. There is no question of talking. What is he talking of advaita-vāda philosophy or dvaita-vāda philosophy when you are needy, you require anna? That is practical solution given by Kṛṣṇa. Annād bhavanti. He never says that your food problem will be solved by philosophizing advaita-vāda or dvaita-vāda. Here is practical. Annād bhavanti bhūtāni. You must find out sufficient grains. Annād bhavanti bhūtāni parjanyād anna-sambhavaḥ. Parjanyāt. When there is sufficient rain, then there will be food grains, not by your advaita-vāda philosophy or dvaita-vāda philosophy. These are practical solution.

Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Kṛṣṇa has divided the society, human society, in four divisions: the brāhmaṇa, the kṣatriya, the vaiśya, the śūdras. These divisions of the human society must be there. If there is no intelligent person, brāhmaṇa, simply śūdras, you cannot be happy. That is not possible. Just like to keep your body, there must be head, there must be arms, there must be belly, and there must be legs. Simply if you have got legs, that is dead body. Even simply you have got head, that is also dead body. Four things must be there. How you can violate? "No, no, we don't require head" or "don't require leg." No, no. Kṛṣṇa says, "no." Cātur-varṇyaṁ mayā sṛṣṭam [Bg. 4.13]. "This is My regulative principle. I give you. Just maintain a first-class, intelligent man. Don't disturb them. Give them all facilities. Let them cultivate Vedic knowledge and help you." That is required.

So in this way you will find solution all problems-social, political, economical, philosophical, religious, everything. So our Kṛṣṇa consciousness movement is for this purpose, that you study Bhagavad-gītā as it is, don't try to, foolishly try to interpret in this way and that way and spoil your time. Then you get right direction for solution of all problems and your life will be successful. That is our request. Thank you very much. (end)

730812BG.PAR

Bhagavad-gītā 13.4

Paris, August 12, 1973

Devotee: "Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are."

Prabhupāda: Tat kṣetram [Bg. 13.4]. Idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate [Bg. 13.2]. So Kṛṣṇa has already explained, kṣetra means idaṁ śarīram. Śarīram means this body. Tat kṣetram. First of all, you have to understand that this body or any field of action, anywhere, the three things are there: the field of activities, the owner of the field and the supervisor of the field. You can check and tally anywhere. So Kṛṣṇa says kṣetra-jñaṁ cāpi māṁ viddhi. There are two kṣetrajñaḥ and one kṣetra. One field of activity and two personalities, kṣetrajñaḥ. One is to be supposed as occupier and the other is supposed to be the owner.

Just like in this house we are occupier. The house is kṣetra, field of activities. The landlord is the owner and we are the occupier. Two kṣetrajñaḥ. This property is interest for two persons. One is the occupier and the other is the owner. Similarly, anywhere, any part of the world, anywhere you go, you will find these three things: One, the field of activities and the other two means one occupier and one owner. If one understands these three things and he can study everywhere these three things, then: kṣetra-kṣetrajñayor yad jñānam. This knowledge, to understand everywhere that there is a field of activity and two persons are interested in that field of activity… One is the owner, another is the occupier. If you study these three things only, then: taj-jñānaṁ jñānam. That is knowledge. Otherwise all rascals and fools, that's all. Mataṁ mama. (aside:) Don't sit like that.

This is jñānam. But ask anybody at the present moment who is the owner, who is the occupier and what is the field of activities. If you ask three things, nobody will be able to answer. That means everyone is rascal at the present. Or they do not know. Kṣetra-kṣetrajñayor yaj-jñānam, Kṛṣṇa says, "This relationship between the field of action, and the owner."

Just like in agriculture. The land is owned by the state or the king. And it is rented or occupied by somebody else. And the land is the field of action. So Kṛṣṇa is giving direction. Kṛṣṇa is giving direction, and the living entity is there. He is acting according to that direction.

So both Kṛṣṇa and the living entity are sitting in one tree. That is stated in the Upaniṣad. Two birds are sitting in one tree. One is eating the fruit of the tree and other is simply witnessing. The witnessing bird is Kṛṣṇa. And the bird who is eating the fruits of the tree, he is the living entity. The Māyāvādī philosophers, they cannot distinguish between the jīva soul, jīvātmā, and Paramātmā. They know it, but because they are monists, to establish their theory, they say there is no two, there is one. No. Kṛṣṇa says two. One kṣetrajñaḥ, the jīvātmā, and the other kṣetrajñaḥ He is, Kṛṣṇa. The difference between the two is that the individual living entity knows only about his kṣetra, body, but the other living entity, the supreme living entity, He knows all the bodies, everywhere, anywhere, throughout the whole creation. Sarvasya cāhaṁ hṛdi sanniviṣṭo [Bg. 15.15]. This is the difference.

So material nature is actually the field of activities in our conditioned life. We have-manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. In the fifteenth chapter you'll find it, that, who are these living entities, we? Kṛṣṇa says, mamaivāṁśo: "They are all my parts and parcels." Mamaivāṁśo. Just like father and the son. A father has got many sons. Similarly, we are all sons of God. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7], sanātanaḥ. Sanātanaḥ means eternally. It is not that we are now part and parcel and after liberation we'll become one, or equal, the Māyāvādī theory. No. That is not. Therefore this very word is used, sanātana, eternally. Eternally, we are part and parcel.

Then why they are not with You? Why they are here in this material world? Now manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. They have preferred to enjoy this material world, to lord it over the material world. Therefore, mind and senses, manaḥ ṣaṣṭhānīndriyāṇi , with these senses and mind, karṣati. manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni. Karṣati [Bg. 15.7], karṣati means struggling. Struggle for existence. This is our position. We are part and parcel of Kṛṣṇa. Now we have given up by misuse of our independence. We wanted to imitate Kṛṣṇa. Kṛṣṇa is the supreme enjoyer, so when we become envious of Kṛṣṇa, tān ahaṁ dviṣataḥ krurān [Bg. 16.19], the demons are envious. They want to become Kṛṣṇa. Therefore, you will find so many demons. They will say, "Why Kṛṣṇa is alone God? I am God, you are God, all of us, we are God." So they are demons. So demons cannot be allowed in the spiritual world. They are sent in this material world.

Just like in some places I've heard in Europe there are many places, where the gamblers and the drunkards, without any license, they can go on with their business. Is there any place like that? Huh?

Bhagavān: Yes.

Prabhupāda: What is the name?

Bhagavān: Monte Carlo.

Prabhupāda: Yes. So we are given this place, Monte Carlo (laughter). Go on with your sinful activities without any license, go on. Demons. They'll not hear. They'll not accept Kṛṣṇa as the advisor, instructor.

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānāḥ

āsuriṁ bhāvam āśritāḥ

[Bg. 7.15]

The āsuriṁ bhāvam āśritaḥ means demons. There are two classes of men, demon and god. Not the Godhead, God. Those who are Vaiṣṇavas means obedient to the Supreme Personality of Godhead, they are also god or godly. And those who are not obedient, they are demons. This is the difference between demon and God or godly. So there are two classes of men always in this material world. In the spiritual world, they are all gods, godly. Kṛṣṇa is the Godhead and all living entities there, they are godly.

So in the spiritual world there is no facility for the demons. Therefore when Kṛṣṇa likes to fight, because after many many years not fighting, because in the spiritual world there is no fight. All obedient servant, where is the possibility of fighting? Therefore sometimes He comes here to fight with the demons. (laughter) Just to get the body fit. (laughter) Yes. Therefore sometimes when there are scarcity of demons, some of the devotees, they come and become a demon. Not become demon, just Kṛṣṇa wants to fight, so without demon, how Kṛṣṇa will fight? Therefore they play the part of demon so that Kṛṣṇa-that means they want to serve Kṛṣṇa. Kṛṣṇa wants to, just like sometimes big men they keep some wrestlers to make mock fight. Similarly, to serve Kṛṣṇa, Kṛṣṇa has desire to fight so they come down and become just like a demon and fight with Kṛṣṇa.

Just like Hiraṇyakaśipu. They are Jaya and Vijaya, attendant in Vaikuṇṭha. But Kṛṣṇa wanted to fight, so therefore they came down and became demons like Hiraṇyakaśipu, Rāvaṇa and fought with Him. This is, Kṛṣṇa has all the desires. Otherwise, this fighting desire, where from we get unless it is there in Kṛṣṇa? There is.

Janmādy asya yataḥ [SB 1.1.1]. Everything that we find here, that is in Kṛṣṇa. Therefore Kṛṣṇa has got twelve different kinds of relationship. Akhila-rasāmṛta. Kṛṣṇa is the reservoir of all kind of rasa. Sometimes fighting is also pleasing. Therefore the fighting spirit is there in Kṛṣṇa. And we have got also that fighting spirit also, in small quantity. We can fight also, but Kṛṣṇa can also fight. But when Kṛṣṇa fight, the opposite party means finished. (laughter) When we fight, that is different. I may be finished or he may be finished. That is different. So this is the position.

Therefore Kṛṣṇa in the next says tat-kṣetram yac ca yadṛk. How this kṣetra, different types of body, they cannot explain. The so-called scientists, they cannot explain why there are different types of bodies. There are eight million four hundred thousand different types of bodies. And the human race, they are four hundred thousand. These four hundred thousand are distributed all over the universe. On this planet, may be some thousands, not four hundred thousand, not all of them are here. Yet here also in the human forms we find so many differences. The Europeans, the Americans, the Africans, the Indians, the Chinese, different forms. That also can be counted, maybe hundred, two hundred different types of forms of human beings. But there are four hundred thousands. Four hundred thousand. That is the human race.

And eight millions other forms. Eight millions. The aquatics, the trees, these plants, the grass and the insects. We have experience how many different types of insects are there in Māyāpur. During night, so many different types of insects come to the fire, to the light. This is another illusion. These insects, they are coming, being attracted by the beauty of the light. The electric light, it is not open. Otherwise, these insects come in the burning fire and die. Beauty. Captivated by the beauty of the fire. So actually it is going on. We are attracted by the beauty of māyā and exactly we are falling to the fire and dying.

So there are so many instructions. Even if you study simply these eight million four hundred thousand different kinds of… So how to study them? Kṛṣṇa is explaining. Tat kṣetram. Tat kṣetram means that kind of, that body, there are so many. Tat kṣetram yac ca yadṛk. How they have attained different types of body? The soul is there. Soul, we have already explained, is the kṣetrajñam. But except the followers of Vedic knowledge, nobody knows. Just like the Christian people they say there is no soul of the animals. And how is not? Kṣetrajñam. Soul is there, everywhere, but they have got their different types of bodies. Therefore Kṛṣṇa says, tat kṣetram. Tat kṣetraṁ yac ca yadṛk ca. How they have got different? Kṛṣṇa has already explained in the fifteenth chapter, they are all Kṛṣṇa's part and parcels.

In another place Kṛṣṇa said,

sarva-yoniṣu kaunteya

sambhavanti mūrtayaḥ

tāsāṁ mahad yonir brahma

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

He's the seed-giving father. Therefore, all living entities are Kṛṣṇa's part and parcel. It is foolishness to say that other living entities, other than the human being, they have no soul. It is foolishness. They have got soul. Every… Even the ant has got soul, even the microbe has got soul, even the germ has got soul, everyone has got soul. But they have got different types of body only, outward. Therefore Kṛṣṇa says, yac ca yadrk ca. How they have got different types of bodies? So these, subject matters are very subtle things.

But there is no facility for studying this subject matter in the university or any educational institution. Therefore they are called mūḍhas. They do not understand what is God. Who was telling me? Some Bengali professor came here, and he said, "I am agnostic." Who told me just now, in the car? So mostly the so-called educated circle, they are agnostics. They do not believe in God, they do not believe in the soul, and still they are passing on as educationists, learned scholars, professor. This is the pity. Therefore one should learn from Kṛṣṇa, this education system at the present moment, you cannot learn anything positively. They are all vague.

Here Kṛṣṇa says, try to understand, each and every body, tat kṣetram. Why one soul has got a godly body and one soul has got dog body, one soul has got very beautiful body, another soul has got very ugly body? So one has got nails and jaws, one has very nice beautiful hand, fingers. There are varieties. Kṛṣṇa says that sa ca yo yat prabhavaś ca. Prabhavaś ca. And each body has got a different type of influence. Each type of body. This is God's creation.

There are innumerable planets. Each planet has got a different atmosphere. Just like we have got experience within this planet, Europe has got another atmosphere, India has got another atmosphere. Similarly, all the planets, they are of different atmospheres and each and every planet there are varieties of living entities. Just imagine the living entities are eight million four hundred thousand species. So even if you divide so many thousands and hundreds, still, eight million. This is God's creation. God's creation means all these living entities, they want to enjoy this material world in a different capacity and God has given the facility, "Yes, you can enjoy. You can enjoy." He is giving facility. Sarvasya cāhaṁ hṛdi sanniviṣṭo [Bg. 15.15]. He's sitting, God is so kind, Kṛṣṇa is so kind.

Just like you have seen the master taking his dog. The dog is allowed to do whatever he likes, the master waits. The real business of the dog is to obey the master's order. But the master gives the dog facility, "Yes, you can walk, you can run, you can pass urine, stool, I'll wait." As the master gives facility. Similarly, Kṛṣṇa is so kind, Kṛṣṇa is so affectionate, that we have come to enjoy this material world, He is giving us the facilities. Just like the master is giving the facility to the dog. Kṛṣṇa is so kind. But He wants, Kṛṣṇa wants that every living entity should be obedient to Kṛṣṇa. Then that is Kṛṣṇa's enjoyment.

He's so kind that He's asking every living entity, especially the human being, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. He's self-sufficient. He's not hungry. He is supplying necessities, food, to every living entity. Still He's hankering for a little flower, little fruit, from this living entity. "Please give Me." So this is the position. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati tad aham aśnāmi: "If you kindly give me even little flower, a little fruit, little water, with faith and love, I will eat." Kṛṣṇa is so kind. And He's simply trying to turn the face of the living entity towards Him. Therefore He is always with us. So this is another-Kṛṣṇa has come here in this temple to accept your offerings. So that you may again go back to home, back to Godhead.

That is Kṛṣṇa's desire. He's so kind. In whatever way possible, He's trying to get us back to home, back to Godhead. That is Kṛṣṇa's mission. He's coming Himself as Kṛṣṇa, the Supreme Personality. He's coming Himself as the devotee, Lord Caitanya. He came, Kṛṣṇa, personally, and asked everyone, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "You just, why you are suffering here? You give up all these engagements." Because here whatever you do will simply create entanglement and suffer, that's all. You cannot be free to do anything. That is not possible. So Kṛṣṇa therefore says that, "Don't bother by manufacturing your ways of thinking."

Just like yesterday one boy and girl came, he's poet. I asked him, "What poetry you write? What is the subject matter?" No subject matter. No subject matter. (laughter) This is pāgal, Pāgal means "mad." Piśācī pāile yena mati-cchana haya māyār grasta jīvera sei dāsa upajaya. Piśācī, ghost. Ghostly haunted. A person, when he becomes ghostly haunted, he speaks all kinds of nonsense. So māyā grasta jīvera sei dāsa upajaya. Those who have come to this material world under the influence of the external energy of Kṛṣṇa, māyā, they are all madmen.

It is not śāstra, it is the opinion of medical science also. The medical science. In India there was a case, a murderer. So his pleader, lawyer pleaded that "This man, when committed this murder, he was insane." So the judge called for the civil surgeon to examine him whether he has got such tendency, insanity. So he gave evidence, "My lord, so far my knowledge concerned, I have tested so many men, everyone is insane. It is a question of degree. Now if you consider that he was insane, you, that is your business to punish him, or not punish him. But so far my knowledge is concerned, I have studied so many men and I have found they are all insane." Actually that is the position.

What does it mean, insanity? When his brain is not acting nicely. That is insanity. So anyone who is in this material world, they are against God consciousness. That is the sign of insanity. He's under the strict regulation of God, still he defies, "There is no God. There is no God, I am God." This is insanity. Piśācī pāile yena mati-cchana haya. So how these different types of insanity is visible, that will be explained, Kṛṣṇa. Tat kṣetraṁ yac ca yadṛk ca. Not one kind of body or one kind of insanity, different types of insanities. Yac ca yadṛk ca yad vikārī. This vikārī means transformation. Everyone's brain is vikārī, not in order. Yat vikārī yataś ca yat. How such kind of transformation, vikārī, this derangement has taken place. Sa ca yo yat prabhavaś ca. And prabhavas, everyone, every living entity has got a particular type of prabhavaḥ.

Just like a small bird, immediately he can fly in the sky. And although we are very intelligent, if I want and if you want to fly in the sky, no you cannot. Although he's supposed to be very intelligent, scientist, but I cannot fly. But a small bird will immediately fly. That is his prabhavaḥ. You must have to admit that this is his special power. Similarly, a vulture, he goes four miles up and his eyes are very small. But from the four miles away he will find out where there is a dead body, immediately jump over. And we have got so many big eyes. But we cannot say, after… This spectacle required. You cannot see even one feet. So this is his prabhavaḥ, influence. A vulture, most, but a nasty bird, still it has got so much influence that you cannot compete with him. So you'll find in every creature, every living entity, a special prerogative than the others, than the others. So, with the body.

Just like the hog. The hog can eat stool very nicely, very nicely. But although we say that everything is food, we can eat… Then you eat the stool? You cannot eat. He has got the influence that he can eat the stool very nicely. Therefore we should not consider that all living entities are of the same status. They have different status. You cannot say because the other living entity is eating something abominable, therefore I can also eat, it is eatable. No, you cannot do that. If you eat, you will be diseased. Therefore, it is called, "one man's food is another man's poison." Prabhavaś ca. One can eat anything. Not anything. Nobody can eat anything. His allotted food.

In the living entities lower than the human being, they follow the nature's way, their allotted food. Just like the tiger eats blood and flesh. If you offer him nice fruit, nice sweet rice, he'll not eat. Even the dog, they do not like the sweet rice or nice kachorī and sṛṅgara. You'll see. They cannot eat. If they eat, they will fall diseased. In Bengal it is said, kukkure peṭe ghī sayanaya.[?] Too much fatty things, if you give to the dog, he'll not be able to digest. So similarly, we are also human beings, we have got special food. Special food.

Therefore Kṛṣṇa says, Kṛṣṇa's prasāda will be taken by whom? By the human being. No, it can be offered to any living entities, but worship of Kṛṣṇa is meant for the human being. Therefore, a devotee will take the remnants of foodstuff offered to Kṛṣṇa. Therefore Kṛṣṇa says patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26].

Kṛṣṇa as the Supreme Lord, He can eat anything. He can eat anything because He is all-powerful, omnipotent. But we cannot do that. Therefore Kṛṣṇa says, "You give Me this vegetable, fruit, grains, milk, and I will take." Therefore indirectly it is said, these are the foodstuff of the human being. Not any others things. You cannot say that "This is also eatable, therefore I shall eat." Then you become a hog. Those who have no discrimination, of eating, they are going to be hog next life. Therefore Kṛṣṇa says, yad vikārī yataś ca yat [Bg. 13.4]. How one becomes a hog, dog, cat or demigod or Indra, or Brahma, that will be explained. You are given the facility of human being and if you misuse your facilities, then according to your mental condition, you'll be offered the next body. Yaṁ yaṁ vāpi smaran loke tyajyaty ante kalevaram [Bg. 8.6], you'll find.

Therefore, give up doggish mentality. That is Kṛṣṇa consciousness. Train up your mind, God, godly mentality. Then you'll be transferred next life, back to home, back to Godhead. That is required. This Kṛṣṇa consciousness movement is training the people for being promoted to the highest standard of life. This Kṛṣṇa consciousness movement is so important. We are giving chance to the people not to become next life cats and dogs and vultures. But associate of Kṛṣṇa. To become a cowherd boy, to play with Kṛṣṇa, or gopī, to dance with Kṛṣṇa. This much facilities we are going to giving.

So everyone should consider how much welfare movement is this Kṛṣṇa consciousness movement and they should follow the instruction of Kṛṣṇa and the ācāryas and make their life successful. Thank you very much. (end)

730927BG.BOM

Bhagavad-gītā 13.4

Bombay, September 27, 1973

Prabhupāda:

tat kṣetraṁ yac ca yādṛk ca

yad vikārī yataś ca yat

sa ca yo yat prabhāvaś ca

tat samāsena me śṛṇu

[Bg. 13.4]

Yesterday we have discussed that two souls, the individual soul and the Supersoul, both of them are living within this body. This body is compared… In the Upaniṣads, the body is compared with a tree, and two birds are there. One bird is the individual soul, we, and the other bird is the Supersoul, Kṛṣṇa. Kṛṣṇa is so kind that He is always flying with the other bird, the living entity. We are trying to enjoy this material world. Just like you have seen a bird sitting in this branch, going another branch, another tree. This is all seeking some pleasure.

Similarly, we are also… Tathā dehāntara-prāptiḥ [Bg. 2.13]. We are enjoying a standard of comfort in this life, and I am preparing another standard of living condition next life. So I shall fly over to another body. Tathā-dehāntara prāptiḥ. But Kṛṣṇa is so kind…

Because we are all sons of Kṛṣṇa… We are wandering in this material world as mad chap. Just like a rich man's son has become mad. He leaves his home and loitering in the street and eating in the garbage. That is our position. We are the sons of the richest person. Aiśvaryasya samāgrasya. Bhagavān means who is the proprietor of all riches. So we are sons of such a rich man. Nityo nityānāṁ cetanaś cetanā… But we have become mad. We have become mad. We want to enjoy… Just like there are many sons. Although the father is… In America we find many. Although father is rich, millionaire, he has become a hippie, out of frustration, confusion, or some other reason. So our condition, like that. We are the sons of the richest person. Not only richest, the wisest. Aiśvaryasya samāgrasya vīryasya. The most powerful, Kṛṣṇa. The most powerful, the richest, the wisest, the most beautiful. Everything, supreme degree. We are sons of such a father, but we have become mad after this material enjoyment. This is our madness.

So as father is always kind to the son, similarly, the supreme father is so kind that we are flying from this tree to that tree, this body to that body. So Kṛṣṇa is also flying, but He's not affected. That is explained in the Upaniṣad, that the one individual soul bird, he is eating the forbidden fruit of the tree and enjoying or suffering the result. But the other bird, he's simply witnessing. Witnessing. Upadraṣṭā anumantā. That is described. Upadraṣṭā means witness. Upa means… You cannot avoid the vigilence of Kṛṣṇa. You cannot do anything concealed. Everything is known to Kṛṣṇa. Therefore He is called upadraṣṭā.

And He knows that he'll suffer. Therefore sometimes conscience beats. We sometimes inquire from our conscience. Conscience says, "No, don't do this." But still we do it. Still we do… That is our avidyā. Because we do not know, in ignorance, in spite of the Supreme Soul, Supersoul is forbidding, "Don't do this," still, we shall do it. That is called anumantā. We cannot do anything without the sanction of the Supersoul, but when we insist that "I must do it," then He says, "All right, you do it, but you'll suffer your sequence. My word is, Supersoul order is, that 'You give up all this nonsense. Simply surrender unto Me. I will give you all protection.' " But no, that he'll not do.

Therefore Kṛṣṇa says, tat kṣetraṁ yac ca yādṛk. Yādṛk means "as it is." We have got different kṣetram. I have got this body; you have got another body. No two bodies you'll find equal in every respect. You'll find two bodies… We have got two hands, two legs, two eyes. These are all right, but your eyes are different from my eyes, your arms are different from my arms. This is human society. Then there are other bodies, animal society, bird society, beast society, aquatic society, insect society. There are so many, eight million four hundred thousand species forms of life. They're all living entities. But why they have got different types of bodies? That is explained here. Tat kṣetraṁ yac ca yādṛk ca.

Why we have got different bodies? And yādṛk ca, how it is working? Yādṛk ca. Tat kṣetraṁ yac ca yādṛk ca yad vikārī. How it has transformed in different forms? Yad vikārī yataś ca yat [Bg. 13.4], and wherefrom it has come to be so? Sa ca yo yat prabhāvaḥ. How, under certain influence, we get this body? There are three kinds of influences, you must always know, material influences.

Just like the example is given that there is fire and the sparks are dancing, but some of the sparks fall down, from the fire falls down on the ground. So one spark falls on the water, one spark falls on the dry grass, and one spark falls on the wet grass. These are three conditions. So when we fall down from the spiritual world… As part and parcel we are in the spiritual, our position in the spiritual world. But when we fall down within this material world, we fall down in such way; some is fallen down on the water, some is fallen down on the dry grass, some is fallen on the wet grass.

So dry grass means although he has fallen, he has no material desire. That is sattva-guṇa. There are men, who… Just like devotees. The devotees are also wandering, moving in Bombay, but they have no such desire to enjoy Bombay. That desire is dried up. They're not walking in the Bombay street for going to the cinema or to the restaurant or to the meathouse or that or that, no. Don't consider they are on the same position like others. There are many persons loitering in the street, but they are different person. They are not in touch with anything of Bombay, material facilities.

Similarly, there are persons who are via media-half this side, half that side. And there are persons who are fully in Bombay life. Or Bombay… Any city life. We don't speak only Bombay. Suppose we are in London. We are wandering, traveling in many, many nice cities better than Bombay. What is Bombay? Bombay is nothing in comparison to New York or Chicago or Tokyo. Very, very big, big cities.

So as we find there are different classes of men, although all of them are in Bombay or any city, similarly, all the living entities, they are not of the same quality. Some of them are in touch with the material modes of goodness, some of them are in touch with the material modes of passion, and some of them are in touch with the material modes of ignorance. So those who are in ignorance, they are just like fallen in the water. As the fire falls on the water, it extinguishes completely. And the dry grass, if a spark of fire falls, taking advantage of the dry grass, the fire ignites. It becomes again fire.

Similarly, those who are in the modes of goodness, they can easily awaken their Kṛṣṇa consciousness. Because in the Bhagavad-gītā it is said, yeṣāṁ tv anta-gataṁ pāpām. Why people are not coming to this temple? Because the difficulty is some of them are in gross ignorance. Na māṁ duṣkṛtino mūḍhaḥ prapadyante narādhamāḥ [Bg. 7.15]. They cannot come. Those who are simply engaged in sinful activities, they cannot appreciate this Kṛṣṇa consciousness movement. That is not possible. But it is a chance given to everyone. We are flattering, "Please come here. Please…" This is our business on behalf of Kṛṣṇa. As Kṛṣṇa comes personally to teach Bhagavad-gītā and ask everyone, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], our business is that.

Therefore Kṛṣṇa very much appreciates, "Oh, these people are doing on My behalf. I haven't got to go there. They have taken up My business." What we are taking business. We are simply asking people, "Please surrender to Kṛṣṇa." That's all. Therefore we are very dear. Kṛṣṇa says, na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ [Bg. 18.69]. Our business is how to become recognized by Kṛṣṇa.

We don't bother whether one is converted or not in Kṛṣṇa consciousness. Our duty is to flatter, That's all. "My dear sir, please come here, see Kṛṣṇa's Deity, offer namaskāra, take prasāda, and go home." But people are not agreeing. Because why? Now, this business cannot be taken up by persons who are full of sinful activities.

Therefore Kṛṣṇa says, yeṣāṁ tv anta-gataṁ pāpām. One who has completely finished his sinful activities, yeṣāṁ tv anta-gataṁ pāpāṁ janānāṁ puṇya-karmaṇām. Who can become free from sinful activities? One who is engaged always in pious activities. If you are engaged in pious activities always, where is the chance of committing sinful activities? Therefore the most pious activity is to chant Hare Kṛṣṇa mahā-mantra. If you are engaged always, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, if your mind is always engaged in Kṛṣṇa consciousness, then there is no accommodation for other things to come to your mind. This is the process of Kṛṣṇa consciousness. As soon as we forget Kṛṣṇa, māyā is there, immediately captured.

So therefore Kṛṣṇa says, sa ca yo yat prabhāvaś ca. That prabhāva means according to the modes of material nature. Kāraṇaṁ guṇa-sango 'sya sad-asad-janma-yoniṣu [Bg. 13.22]. Why one is born in the family of demigod? Why one is born in the family of a hog? Why one is born in the family of a tree or a serpent? There are so many species of life. The only reason is kāraṇaṁ guṇa-sango 'sya. The living entity, as he associates with the guṇas, there are three guṇas. Multiply three by three, it becomes nine, and multiply nine by nine, it becomes eighty-one. Therefore there are eighty-four. Eight million four hundred thousand. This is guṇa.

Just like color painter. There are three colors only: blue, red and yellow. But an artist can multiply the colors into many types of colors simply by mixing, simply by mixing. Similarly, these three qualities-sattva-guṇa, rajo-guṇa, tamo-guṇa-these are the main qualities. Now they are mixed together. Sometimes this portion is greater than the other portion. In this way material nature is the greatest artist. You can see how she has manufactured so many bodies, nice bodies, eight million four hundred thousand.

So this is due to our association with the particular quality. Now, so long you are in the material world you have to associate with some kind of material qualities but if you engage youself in the devotional service of the Lord then immediately you become transcendental to all these qualities. That is also stated in the Bhagavad-gītā.

māṁ ca (yo) 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

[Bg. 14.26]

Brahma-bhūyāya. Immediately you are situated on the Brahman platform. How? Māṁ ca vyabhicāreṇa-bhakti-yogena sevate. One who is fully engaged in devotional service, he's no more under these material qualities. Sa guṇān samatītyaitān. Bahu-vacana. These three qualities, sama, samyak atītya, samatītya. Sama means transmigrating or transcending. Samatītyaita etān guṇān brahma-bhūyāya kalpate [Bg. 14.26]. Because every living entity is by nature Brahman. Brahman means spirit soul. Kṛṣṇa is the supreme spirit soul, and we are part and parcel of Kṛṣṇa. Kṛṣṇa is Parabrahman, we are Brahman. It is very easy to understand. You don't require to become Brahman, you are already Brahman. Simply you have to be purified from non-Brahman. That is material qualities. Then you become Brahman. Therefore it is said, brahma-bhūtaḥ prasannātmā. Brahma-bhūta [Bg. 18.54] [SB 4.30.20] means…

At the present moment we are now jīva-bhūta. Because we are in this material world, because we have got this material body, our present position is jīva-bhūta. But when we surpass, when we transcend this material concept of life, the bodily concept of life… And that can be done very easily if you engage in the service of Kṛṣṇa.

Is it very difficult to be engaged in the service of the Lord? Not at all. Not at all. Why? Man-manā bhava mad-bhakto-mad-yājī māṁ namaskuru [Bg. 18.65]. You are seeing Kṛṣṇa here, and you can think of this Kṛṣṇa always. There is no tax and there is no loss. Suppose if you come to the temple and you get the impression of Rādhā-Kṛṣṇa so nice and if you keep within you heart… But that can be kept when you love. Just like if you love somebody, you always keep within your heart the form of your lover. Similarly, if you develop love of Kṛṣṇa, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. If you have actually developed love of Kṛṣṇa then you'll be able to keep Kṛṣṇa always within your heart. That Kṛṣṇa wants. Man-manā: "Always think of Me." Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65].

So to become devotee is not at all difficult. Without doing anything, if you simply follow this instruction of Kṛṣṇa, man-manā bhava mad-bhakto… Simply you think of Kṛṣṇa. Here is Kṛṣṇa. If you come in the temple, you get impression of Kṛṣṇa. Kṛṣṇa is not nirakara. Here is Kṛṣṇa's akāra, dvi-bhūja-muralī-dhara. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritāḥ [Bg. 9.11].

The rascals, they think that "They are worshiping a man. Kṛṣṇa was historical man." No. That is avajānanti māṁ mūḍhāḥ. They are rascals. Kṛṣṇa comes to become visible to you so that you can understand what is Kṛṣṇa. So five thousand years Kṛṣṇa advented Himself, and He remained just like a human being. He took part in the battle of Kurukṣetra. So… He was dancing, He was playing in Vṛndāvana so that you may be attracted, you can understand what is Kṛṣṇa. Therefore Kṛṣṇa came. But we are so unfortunate. Although Kṛṣṇa comes Himself to show Himself, show His activities, His power, His opulence, His beauty, His message, still, we miss Kṛṣṇa. This is our misfortune. Why? Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ, māyayāpahṛta-jñānāḥ [Bg. 7.15]. Although Kṛṣṇa is present, Kṛṣṇa is manifesting Himself, but māyayāpahṛta jñāna, māyā is so strong that it is taking away our knowledge of Kṛṣṇa.

Therefore if you want to get out of these clutches of māyā… That is also given by Kṛṣṇa. Mām eva ye prapadyante māyām etān taranti te: "Anyone who surrenders unto Me fully, he can get out of the clutches of māyā." Then he can be engaged fully in Kṛṣṇa's service. Then his life becomes successful. Thank you very much. Hare Kṛṣṇa. (end)

740420BG.HYD

Bhagavad-gītā 13.4

Hyderabad, April 20, 1974

Nitāi:

tat kṣetraṁ yac ca yādṛk ca

yad vikāri yataś ca yat

sa ca yo yat prabhāvaś ca

tat samāsena me śṛṇu

[Bg. 13.4]

Translation: "Now please hear My brief description of this field of activity and how it is constituted, what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are."

Prabhupāda: So yesterday we had been discussing about the questions put forward by Arjuna,

prakṛtiṁ puruṣaṁ caiva

kṣetraṁ kṣetra-jñam eva ca

etad veditum icchāmi

jñānaṁ jñeyaṁ ca keśava

So to some extent we have discussed from where we have to receive knowledge, perfect knowledge, without any mistake, without any illusion. Our knowledge… We are possessing four defects: we commit mistakes, we are illusioned, our senses are imperfect, and we have got a cheating propensity. We are possessing these four defects. However great a man may be, he makes mistake in calculation. "To err is human."

Then we are illusioned. Illusioned means we accept something for something. Just like we are accepting this body as myself. This is illusion. The whole world is illusioned. Everyone is thinking in terms of the body. And according to Vedic knowledge, anyone who is under the concept of this body as self, he is no better than the cow and the asses. Sa eva go-kharaḥ [SB 10.84.13].

So these are our defects: bhrama, pramāda, vipralipsa, karaṇa-pāṭava. Karaṇa. Karaṇa means senses, the instrument through which we gather knowledge. They are imperfect. So with so many imperfectness, how we can give right knowledge? That is not possible. So any knowledge received from these defective persons is imperfect. Therefore we should receive knowledge from the Supreme.

Nārāyaṇaḥ paraḥ avyaktāt. Śrīpāda Śaṅkarācārya says, "Nārāyaṇa is beyond this material creation. He is, exists before the material creation." Aham eva asam agre. Before the material creation, the Nārāyaṇa is there, and after the annihilation of this material creation, the Nārāyaṇa is there. Just like we are part and parcel of Nārāyaṇa, living entities, soul. We existed before the creation of this body, this present body, my body or your body. And we shall remain also after the destruction of this body. Na hanyate hanyamāne śarīre [Bg. 2.20]. The real we-means the spirit soul, ahaṁ brahmāsmi-I am not annihilated even after the destruction of this body. Similarly, the huge gigantic material body also, when it is destroyed, Nārāyaṇa exists. And we are part and parcel of Nārāyaṇa. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7].

Nārāyaṇa has got two kinds of expansion. One is called svāṁśa, personal expansion. Just like there are so many incarnations.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.39]

So Nārāyaṇa, He has got many forms. Kṛṣṇa is the original Nārāyaṇa. And from Kṛṣṇa, there are expansion, catur-vyūha: Vāsudeva, Śaṅkarṣaṇa, Aniruddha, Pradyumna. Then Nārāyaṇa. From Nārāyaṇa, puruṣāvatāra: the Mahā Viṣṇu avatāra, the Kṣīrodakaśāyī Viṣṇu avatāra, the Garbhodakaśāyī Viṣṇu avatāra. In this way Nārāyaṇa has got personal expansion. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca [Bs. 5.33].

We get this information from Vedic literature. So Nārāyaṇa… And we are also expansion of Nārāyaṇa, vibhinnāṁśa. We are called vibhinna, separated particles, part and parcel of Nārāyaṇa. And Nārāyaṇa has got personal expansions. So we are to get knowledge from Nārāyaṇa or Kṛṣṇa. That is perfect. That is perfect knowledge. The Vedas means the knowledge from Nārāyaṇa. Therefore it is perfect. Tene brahma hṛdā ādi-kavaye [SB 1.1.1]. He imparted the Vedic knowledge. Lord Brahmā is not independent. He received knowledge from Nārāyaṇa. So if you receive knowledge, that is perfect knowledge. That Nārāyaṇa, sa bhagavān svayaṁ kṛṣṇaḥ nārāyaṇaḥ. If you receive knowledge from Kṛṣṇa, that is perfect.

Therefore Arjuna is putting question, these questions, that "What is this material nature?" Prakṛtiṁ puruṣam. "What are these living entities who are trying to enjoy this material nature?" Puruṣa wants to enjoy prakṛti. So that I have explained yesterday, that although we are also prakṛti, we are now in the mentality of puruṣa. Just like in this material world, man and woman. The man is trying to enjoy the woman, and the woman is trying to enjoy the man. This attitude of enjoyment is called puruṣa. Actually, we are not puruṣa. We are also prakṛti. Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]. Apareyam itas tu viddhi me prakṛtiṁ parām. We are superior prakṛti, but we are prakṛti. But because we are trying to enjoy the other prakṛti, which is dull matter, therefore we are sometimes called as puruṣa, the mentality as puruṣa.

So Arjuna question is prakṛtiṁ puruṣa, "What are these puruṣa? What are the prakṛti?" Kṣetra-kṣetra-jña. "What is this body, kṣetra? And who is the owner of the body?" That we must know. That is the beginning of Bhagavad-gītā. The beginning of spiritual knowledge is to know what is this body and who is the owner of the body. That is the beginning of spiritual knowledge.

When Kṛṣṇa began speaking Bhagavad-gītā and Arjuna accepted to become His disciple, śiṣyas te 'haṁ śādhi māṁ prapannam… [Bg. 2.7] when he said… So Arjuna was bewildered whether he would fight in the battle or not. So the question was not solved by friendly discussion. Therefore Arjuna surrendered to Kṛṣṇa as a śiṣya, as disciple, not as friend.

So as spiritual master, as teacher, immediately Kṛṣṇa chastised Arjuna, aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase: [Bg. 2.11] "You are talking like a very learned man, but you are lamenting on a subject matter on which no paṇḍita, learned man, laments." Gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. He very mildly chastised. Indirectly He said that "You are not paṇḍita; you are a fool, those who are learned, they do not consider this body as very important." They are paṇḍita.

But at the present moment everyone is thinking this body as the most important thing. So according to Bhagavad-gītā, not Bhagavad…, on the Vedic understanding, anyone who is stressing too much on the body, they are go-khara, asses and cows and animals, what to speak of becoming paṇḍita. But at the present moment, the whole educational system is concentrated on this body, how to keep this body comfortable. Spiritual knowledge does not mean that you neglect your body. No. That is not the idea.

But the most important subject matter of understanding is the soul. Ahaṁ brahmāsmi. Brahma-jñāna. Athāto brahma jijñāsā. So far the body is concerned, that has been taken care in so many lives. In animal life, in bird's life, beasts' life, aquatic life. Now athāto brahma jijñāsā. This is the Vedānta instruction: "Now we should take care of the soul, of the Brahman." Ahaṁ brahmāsmi. This is required.

That is spiritual knowledge. Unfortunately, for want of spiritual knowledge, for want of studying Bhagavad-gītā properly, we are simply taking care of this, I mean to say, temporary body. That is being explained. First of all Kṛṣṇa said that this body is the kṣetra. Kṣetra means field of activities. We are acting according to the body we have received. And this owner of the body is working; just like a cultivator has got a certain amount of land and he is cultivating and producing foodstuff according to his own capacity. This is called karma-kāṇḍa. We are working with this body and reaping the result and enjoying it. In this way we are repeating again and again, again and again, transmigration of the soul from one body to another. Tat kṣetraṁ yac ca yādṛk yad vikāri.

Now Kṛṣṇa is explaining… First of all He has explained that we, the living entities, we are the proprietor of this body. But there is another proprietor. That is Kṛṣṇa. Just like of a house, rented house, one is the occupier and another is the proprietor, similarly, this body, I the soul, you the soul, we are simply occupier. The real proprietor is Kṛṣṇa. Therefore Kṛṣṇa said, kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3].

Just like a landlord has got hundreds of house, and each house is occupied by one tenant, but the landlord is occupier of all the houses, similarly, in each body there are two living entities. One living entity is the soul, individual soul, and the other living entity is the Supreme Lord. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. He is situated, both of them are situated within this heart. Hṛd-deśe, it is pointed out. Now, you have got… you, everyone knows, from the heart the energy is distributed to the whole body, and as soon as the heart stops to work, no more body existing. Everyone will know. Therefore the heart is the office, sitting office, of both the soul and the Supersoul. Ātmā and Paramātmā.

That is described in the Upaniṣad, that two birds are sitting in one tree. This one tree is this whole body and the two birds-one the individual soul and the other is the Supersoul-both of them are sitting as friends. One bird is eating the fruits of the tree, and the other bird is simply onlooker. Upadraṣṭā anumantā. The one bird who is eating the fruit is asking, "Shall I eat the fruit?" And the other bird says, "No." But he says, "No, I shall eat." "All right, you eat at your risk." This is going on.

This subject matter was written, I think, by Milton, the Paradise Lost. So the Paramātmā is sitting within your heart to guide you. And without His permission, you cannot enjoy anything. But He gives permission. When you are persistent He gives permission, "All right, you can do it-at your own risk." And when He is fed up, he may come to God again, "What shall I do?" But God's open declaration is that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. The Supersoul bird is always expecting when this individual soul bird will turn towards Him. He is so merciful. He is going, "My dear friend, why you are trying to become happy by enjoying this material fruit produced by your work in this body?"

We are creating different types of fruit? Karmaṇā daiva-netreṇa jantur deha upapatti [SB 3.31.1]. We are getting different types of body life after life, which is created by our own karma. We wanted a body like this. We get it. If you want a body like tiger, to eat meat and suck blood, then Kṛṣṇa will give you a tiger's body. And if you want a body like demigod you can get it. Everything, you can get it. Yathecchasi tathā kuru [Bg. 18.63]. Kṛṣṇa says, "Whatever you like, I will give you opportunity."

But the best advice is that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is your best way. It is up to me to accept it or not to accept it. Kṛṣṇa does not interfere with your independence. Because you are part and parcel of Kṛṣṇa, you have got little independence, minute quantity, not full independence. As Kṛṣṇa is full independent, we are not full independent. Kṛṣṇa is sva-rāṭ, fully independent. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ sva-rāṭ [SB 1.1.1]. Sva-rāṭ means fully independent. But we are, being part and parcel of Kṛṣṇa, we are also little independent. So by misusing our independence, instead of serving Kṛṣṇa, we are serving our senses. Therefore bhakti-mārga means to rectify the senses, to purify the senses. By purifying senses, we come to Kṛṣṇa consciousness. This is the definition of bhakti.

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

Bhakti means to come to our original consciousness by purifying the senses. How the senses can be purified? This bhakti-yoga process. Śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. (aside:) Water.

This is the first process. You have kindly come here; you are hearing about Kṛṣṇa, Kṛṣṇa's talk with Arjuna. It is very good. If you continue hearing like this, you will be perfect, simply by hearing, even if you do not do anything. Kevala, only hearing. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. This is the recommendation by Śrī Caitanya Mahāprabhu, that people should be given chance for hearing. Especially in this age, Kali-yuga, they cannot do anything, but if they simply agree to hear, sitting for some time… That can be introduced in every house, every home.

The Bhagavad-gītā is there, and everything is explained there. If family-wise everyone sits down in the evening or in the morning for half an hour and reads Bhagavad-gītā, chants Hare Kṛṣṇa mantra, just see the result. Every home will be happy. This is our propaganda, Kṛṣṇa consciousness movement. Simply try to hear about Kṛṣṇa.

So about Kṛṣṇa, Kṛṣṇa is personally speaking this Bhagavad-gītā about Himself. So why not take this opportunity? Why you are losing the opportunity given in this human form of life to hear about Kṛṣṇa? Everyone can do that. But don't misinterpret according to your own, I mean to say, fertile brain. No. Just hear Kṛṣṇa, what Kṛṣṇa says, as it is. Kṛṣṇa… Don't try to interpret, mal-interpretation. That will not make you profit? Try to hear Kṛṣṇa.

Kṛṣṇa says that He is the Supreme Personality of Godhead. He says, mattaḥ parataraṁ nānyat [Bg. 7.7]. There is nothing superior than Kṛṣṇa. That is, if you accept that, then you immediately advance fifty percent in spiritual knowledge, immediately, if you simply accept this, that Kṛṣṇa said that mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. And that is the verdict of the śāstra.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

This is statement of Brahma-saṁhitā. And in the Śrīmad-Bhāgavatam it is said, kṛṣṇas tu bhagavān svayam. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Again it is said, rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan nānāvatāram akarod bhuvaneṣu kintu, kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yaḥ [Bs. 5.39]. We have got description of many avatāras, incarnation. So they are Kṛṣṇa's expansion, by Rāma, Nṛsiṁha, Varāha, Matsya. There are so many incarnation. But kṛṣṇaḥ svayaṁ paramaḥ pumān: "Kṛṣṇa is the Supreme Person." In this way accept Kṛṣṇa, the origin of everything. Janmādy asya yataḥ [SB 1.1.1]. Kṛṣṇa also explains,

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Those who are actually budhāḥ, intelligent, and bhāva, with ecstatic love, they worship Kṛṣṇa. Bhajante mām. Catur-vidhā… Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. Sarvam means… Because in the beginning of creation, there were three Deities: Brahmā, Viṣṇu and Maheśvara. So they are also emanation from Kṛṣṇa. Mattaḥ sarvam. Sarvam includes Brahmā, Viṣṇu and Śiva. Mattaḥ sarvaṁ pravartate. Iti matvā: "One who knows it very well." Iti matvā bhajante mām: "Those who know, in the knowledge, they worship Me," budhāḥ, "because they are expert, they are actually in knowledge." Budhā bhāva-samanvitāḥ: "with ecstasy of love."

This is wanted. This is perfection of life. If we take to Kṛṣṇa consciousness with love and faith, full understanding of Kṛṣṇa, that is the perfection of life. That you can get, everyone of us can get it if we study Bhagavad-gītā very carefully, without any malinterpretation. So success is there. We have to take.

And another facility is that because sometimes we cannot understand what is actually Bhagavad-gītā's purpose. It is very plain. Still, as we are very much unfortunate, we cannot understand. That misfortune can be avoided by chanting this Hare Kṛṣṇa mantra. It will cleanse the heart. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam [Cc. Antya 20.12]. We are suffering for misunderstanding-misunderstanding that "I am this body, I belong to this nation, I belong to this family, I belong to this, that, so many things." All misunderstanding, all misunderstanding. My real identity is ahaṁ brahmāsmi: "I am spirit soul. Fortunately or unfortunately, by my own work, I have been put into the encagement of this body, temporary body, and I am creating another body. In this way I am traveling from one body to another, from one planet to another, from one place to another. This is going on." Bhūtvā bhūtvā pralīyate [Bg. 8.19]. "I am taking my birth and again I am becoming annihilated, although I am eternal." Nityaḥ śāśvato 'yaṁ na hanyate…

This is understand… People should be little intelligent that "If I am eternal," na hanyate hanyamāne śarīre [Bg. 2.20], "I do not die even after the destruction of this body…" Just like if this shirt and coat is torn out, we throw it away, that does not mean I am also torn and finished, similarly, this body… This body means I am spirit soul. I am covered with this gross body and the subtle body. This gross body is made of earth, water, air, fire, sky, and the subtle body is made of mind, intelligence and ego. So I am covered by these two shirts and coat. So I am different from this. That is knowledge. That is knowledge.

That knowledge is being explained. And when you come to that real knowledge then you become brahma-bhūtaḥ prasannātmā [Bg. 18.54]. When you actually understand that "I am Brahman," ahaṁ brahmāsmi, "I am spirit soul. This is my shirt and coat. Oh, so long I was busy with this shirt and coat only? I have no business with it." Yes, you have got business, but that is not your main business. Your main business is to take care of yourself as soul. That is your main business. This is called knowledge. Brahma-bhūtaḥ prasannātmā [Bg. 18.54].

Then one who comes into this knowledge, he becomes another prasannātmā, "Oh, I was so much ignorant of knowledge." Now, just like you committed some mistake, and when you come to the knowledge that you committed, you become prasannātmā, "Oh, I was mistaking like this, and simply I was anxious, I was taking so much care, anxiety. This is mistaken." Similarly, as soon as you come to this understanding that "I am spirit soul," then immediately you become prasannātmā, jolly. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. So this is perfection, liberation. This is called liberation. When you come to the platform of jolliness, ānandamayo 'bhyāsāt. (Vedānta-sūtra 1.1.12) You are ānandamaya. Sac-cid-ānanda-vigraha [Bs. 5.1], part and parcel of sac-cid-ānanda-vig… Sac, cit, ānanda.

So when we come to our spiritual consciousness or Kṛṣṇa consciousness, then we immediately become ānandamaya. That is real knowledge. brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣ…, samaḥ sarveṣu bhūteṣu [Bg. 18.54]. Then you can understand that "All the living entities, they are also soul, equally…, equally important like me. As I am important, so all the living entities, they are also my brothers." That is called universal brotherhood, on the spiritual platform. In the material platform it is not possible, because material platform means ignorance. He does not know what he is. Then when you come to the spiritual platform, then you can understand that "This dog is also a spirit soul; this learned brāhmaṇa is also a spirit soul; this elephant is also a spirit soul." Paṇḍitāḥ sama-darśinaḥ.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

[Bg. 5.18]

That is real sama-darśinaḥ. And so long we are on the material platform we may preach sama-darśinaḥ, so many ism, philanthropism, nationalism, this ism, that… These are all false. You cannot come into the equal level. Only spiritual level, through spiritual understanding that "Now, we are all soul," brahma-bhūtaḥ prasannātmā [Bg. 18.54].

Then, when you come to that understanding, then actual bhakti begins. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]. Therefore in the bhakti platform, Kṛṣṇa consciousness, there is no such distinction, "Here is American, here is an Indian, here is an African, here is this and that." No. Everyone is Kṛṣṇa conscious. So actually if we want equality, fraternity, then we must come to Kṛṣṇa consciousness. This is the purpose of Kṛṣṇa consciousness movement.

And actually, it is becoming fact, factual. These boys and these girls, they are no more thinking that they are American or European or Canadian or Australian and Indian also. They are equal. So if you want equality, fraternity, friendship, love and perfection, solution of problems, all problems, economic, political, social, religious, then come to Kṛṣṇa consciousness. Come to this platform. Then all your ambitions will be fulfilled and you will be perfect. Thank you very much. Hare Kṛṣṇa. (end)

750227BG.MIA

Bhagavad-gītā 13.4

Miami, February 27, 1975

Nitāi: "Now please hear My brief description of this field of activity and how it is constituted what its changes are, whence it is produced, who that knower of the field of activities is, and what his influences are."

Prabhupāda:

tat kṣetraṁ yac ca yādṛk ca

yad vikāri yataś ca yat

sa ca yo yat prabhāvaś ca

tat samāsena me śṛṇu

[Bg. 13.4]

We have discussed that this body is the field of activity. We are acting according to the body. I am the same person, but when I had my boyhood body or childhood body, I was acting differently. This child, they are acting now some way, but when they will get another body, they will act in a different way.

Similarly, not only this human form of body, but there are eight million four hundred thousand different types of bodies. We have explained several times. Jalajā nava-lakṣāṇi: "In the water there are nine hundred thousand different forms of body." How many do we know? We do not know all the details. We know there are different types of fishes, and say, a hundred thousand we have seen or experimented, the zoologist. But from the Vedic literature we understand that there are nine hundred thousand forms of body within the water.

So this is called Vedic knowledge. Perfect information is given there. Doesn't say nine hundred one or nine hundred fifty. Exactly, nine hundred thousand. Jalajā nava-lakṣāṇi. Then next, sthāvarā lakṣa-viṁśati. Then, after aquatic, when the water dries, the vegetation comes out, and that vegetation grow gradually into plants, trees, herbs and so many, big, big trees. Here we have got big, big trees. So from aquatic life they have come to this vegetable life. And one tree standing for thousands of years. They cannot move an inch. This is also life. There is life.

The trees, these banyan trees, they are making their arrangement how to stand fixed up very strong. Nobody can move. The same struggle for existence is going on. As we are struggling to make our position secure, similarly, the trees are also making their position secure. The cats and dogs, they are also making attempt to make their position secure. This is called struggle for existence. So from this tree, just try to remember that there are nine hundred thousand species of aquatics.

We get information from śāstra. There is a fish which is called timiṅgila which swallows big, big whales just like big fish swallows a small fish. This is struggle for existence. Jīvo jīvasya jīvanam. Phalgūni mahatāṁ tatra jīvo jīvasya jīvanam.

The natural law is that ahastāni sahastānām: "The animals which has no hands"-that means four-legged animals; they have got legs, no hand-"so they are food for animals with two legs and two hands." That means human being. Human being is also animal, more powerful, more intelligent than the lower animals. So the śāstra says, ahastāni, "The animals who hasn't got hands, they are food for the animals with two hands." Ahastāni sahastānām and apadāni catuṣ-padām: "And the animals or the living entities which cannot move, apadāni…" Pada means legs.

Just like the trees, plants, grass. They cannot move. They have no leg. They have got leg, but they cannot move. They are eating through the legs. Therefore they are called pada-pa, means "collecting waters through the leg." Just these trees. They are drinking water from within the earth with their legs. Therefore they push their roots very deep to find out where is water. And if you put little water on the root of the tree, they live. They drink water. They are standing on the river side drinking water and becoming very flourished. But although they are drinking the same water, still, they are differently constituted with different fruits, different flowers. This is God's creation, we have to understand that.

So apadāni sapadānām, apadāni catuṣ-padām. Apadāni means those who cannot move, these trees, plants, grass, they are eatables for the four-legged animals, catuṣ-padām. Catuḥ means four. Similarly, phalgūni mahatāṁ tatra. Those who are weak, they are food for the strong. That is going on. "Might is right." In the human society also. Just like you Europeans, Americans… Europeans they have come. You come this land of America. Because you are strong, you have eaten up all the original inhabitants. (laughs) So this is going on. This is called struggle for existence.

Therefore Kṛṣṇa says, tat kṣetraṁ yac ca yādṛk ca. Why we find so many varieties of life? How it has come into being? It is… Everything will be explained by Kṛṣṇa. He says, tat samāsena me śṛṇu: "From Me you hear." Everyone is inquisitive, "Why there are varieties of life?" I do not know what the modern scientist says, but they do not understand that there is soul in these different types of body. That we have already discussed, that idaṁ śarīraṁ kṣetram ity abhidhīyate. Every different particular living entity… Not particular. We are all living entities, part and parcel of God. But we have entered into different types of bodies according to our desire. That's it. According to… We have got desires, different types of desires. The eight million four hundred thousand bodies means, at least, we have got eight million four hundred thousand different types of desires. That we have to learn from authorities like Kṛṣṇa.

Therefore He says, tat samāsena me śṛṇu: "You try to understand." You cannot speculate. Is there any psychologist who can say that how many different types of thinking, feeling, willings are there? No, they cannot say. But we must know from Kṛṣṇa, the Supreme Personality of Godhead, that these eight million four hundred thousand species or forms of life are there because there are eight million four hundred thousand different types of desires, exactly eight million four hundred thousand.

This is called Vedic knowledge. Exactly what is the fact, that is stated there. So our process of understanding, this Kṛṣṇa consciousness movement-we do not hear from any bogus person. We hear from Kṛṣṇa. Therefore Kṛṣṇa says for us, those who are Kṛṣṇa conscious, tat samāsena me śṛṇu: "From Me because I am the supreme authority, Kṛṣṇa." Kṛṣṇa says that mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is no more superior authority than Me." So we get knowledge from superior authority. That is the process of acquiring knowledge.

We go to school, colleges, teachers. So why? To receive knowledge. So teacher or school, college, they are in higher authority. Similarly, you go on, higher authorities, higher authorities, higher authorities. You reach to Brahmā because he is the original creature and he described the Vedic knowledge. So he is also not higher authority. He also received knowledge from God. Tene brahma hṛdā ādi-kavaye [SB 1.1.1]. That is stated in the Śrīmad-Bhāgavata. Ādi-kavaye, the original person.

We have got this body, expanding, expanding. The original person is Brahmā. From Brahmā there was Lord Śiva, and from Śiva there were so many, then these Dakṣas and Pracetasas and many sages gradually. So we are descendant, Manu. Manu also, one of the sons of Brahmā, and from manuṣya, Manu, the name has come, manuṣya. Manuṣya means man. In English also it is called "man." Manu, man. So we are all descendants from the original person, the supreme father, original. So we are not different.

Here we have created out of ignorance, "I am Indian; you are European; he is American; he is African; he is black; he is white." That we have created. "He is cat; he is dog." But actually, we are all living entities. Because we have got different types of desire and that is calculated eight million four hundred thousand types of desires, so we are now in different types of body. This is understanding. Samaḥ sarveṣu bhūteṣu.

So when we get that spiritual knowledge, brahma-bhūtaḥ prasannātmā [Bg. 18.54], prasannātmā, then there is no difference. A learned person who has realized Brahman, spiritual realization, he looks everyone on the equal level. He knows that it is a dog or it is a cat on account of this body. He is neither cat, neither dog, neither I am human being. We are all spirit soul, ahaṁ brahmāsmi. This is understanding. This is real understanding.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

[Bg. 5.18]

Those who are learned, they see that "Here is a learned brāhmaṇa, and here is a dog, and here is a hog, and he is a dog-eater. There is an elephant. There is a cow. So they are in different dresses only, and the real occupier of the dress, or the body…"

That is explained that, idaṁ śarīraṁ kaunteya kṣetram ity abhidhīyate [Bg. 13.2]. This is only, we have got… According to different desires, we have got these different types of body. Kṣetra. Just like field. The cultivator, the farmer, works on the field and gets some result. Similarly, we have got different types of body and we are working on this body in the bodily concepts of life. That is not advanced life. If we are in the bodily concept of life, that is animal life. When we understand that "I know that I am not this body; I am working with this body," that is knowledge. Abhidhīyate.

And not only I. One should understand. It is clearly stated here. There is no difficulty. Kṛṣṇa says that "The living entity and Myself, we are both within this body." Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu [Bg. 13.3]. The difference-we are individual soul. We are living, every one of us, living within this body, and there is another living entity. God is also living entity like you and me. The difference is that He is great, and we are subordinate. Otherwise… Just like you have got your president. He is a big man of your nation, and we are small men or you are a small man. But he is also a human being; I am also a human being or you are also. Similarly, God is exactly like us, with two hands and two legs. To see Kṛṣṇa, He hasn't got a hundred legs or a hundred… He has got the same, two legs and two hands, exactly like our body. In the Bible also it says, I think, that "Man is made after the feature of God"? So it is not that we have imagined God with two legs and two hands like us, no. Our this body is made imitating God's body. And the animals, they are also imitating God's body. God has got many forms. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca [Bs. 5.33]. He has got many other forms, innumerable.

So anyway, this is knowledge, that "I am occupying this body, I have got this body according to my desire, and this desire has been fulfilled by God. God is with me, with you. He is within your heart. He understands what you desire. You have come, we have come in this material world to satisfy our different desires. Therefore, there are so many different forms of body." Now you can calculate also. What is that? There are three qualities within this material world. You know, everyone. Some are in goodness, and some are in passion, and some are in ignorance. In the animal or in the vegetable kingdom, in the human society, you will find these three types of men.

Take our human society. Some of them are very good men, very truthful, very honest, very learned, and knows what is God. You find such men also. And you will find also very much passionate. And you will find also men like cats and dogs, no knowledge, blind. So there are three types of men. Why? Because there are three qualities or modes of material nature: goodness, passion and ignorance. Now, you mix up these three qualities with another three varieties of qualities. Just like the painter, they mix up different colors. The original color is blue, yellow and red. Now, you mix up these colors. You can… Hundreds and thousands of colors you can make. It requires expert handling. Similarly, originally these three qualities, goodness, passion and ignorance. Now, three into three equal to nine, and nine into nine equal to eighty-one. So we get immediately account for eighty-one varieties, and each variety is thousand and millions. Therefore eight million four hundred thousand, that is calculated.

And we have got so many varieties of life. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati kṛmayo rudra-saṅkhyakāḥ, means the aquatics, there are nine hundred thousand, and the trees and plants, two millions, and eleven hundred thousand, these flies and insects. Kṛmayo rudra-saṅkhyakāḥ. And then birds, one million types of birds. Then three million types of beasts. Then four hundred thousand of human being, civilized, uncivilized, white, red, black, so many varieties. In this way, the whole calculation is eight million four hundred thousand different types of body.

Now Kṛṣṇa will explain that tat kṣetraṁ yac ca yādṛk, why there are so many varieties. The living entity is the same, a spiritual spark, part and parcel of Kṛṣṇa, or God, but why they have assumed these different types of body calculated to be eight million and four hundred thousand forms. But each form is part and parcel of God. Not each form, or you can say form also, each living entity. That is stated in the Bhagavad-gītā,

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

Kṛṣṇa says-I think in the fourteenth chapter it is there-that "I am the seed-giving father of all these forms of life. All these forms of life. They are not automatic, come from anywhere. I am the original father."

Therefore those who are fully Kṛṣṇa conscious or fully advanced in spiritual consciousness, they do not make any difference between an insect and a elephant because he knows very well that the same spirit soul is there within the elephant and within insect, within the microbe, because the dimension of the spirit soul is very small. You cannot imagine. It is one ten-thousandth part of the tip of the hair. Keśāgra-śata-bhāgasya śatadhā kalpita [Cc. Madhya 19.140], everything is there. So such minute particle is so powerful that it is managing the body of the elephant and it is managing the body of the ant.

You will find even an ant. He has got all the propensities, just like human being. You can study how they are struggling, how they have organized their society, how they are eating, how they are sleeping, how they are begetting children. Everything is there in every life. The four principles of bodily demands, namely eating. sleeping, sex and defense, you will find in the insect, smallest insect, like full stop. I sometimes see at night. They wander on the page of the book, very small. But they have got all the propensities. All the propensities. You can study. Anyone, minute study, you can see. So these things are there everywhere, even to the ant or even to the elephant or to the demigod or any Brahmā or in everything. That's all. That is clear.

So when we get by evolutionary process, come to this human form of life by God's grace, nature's mercy, we can understand what is what. Therefore Kṛṣṇa is explaining to Arjuna, a human being, not to a cat and dog. Therefore He says, tat kṣetram, "That body," how it has become varieties, what is the ingredients. The ingredients are the same. This material body, the ingredients are the four primary gross elements, means earth, water, air, fire and ether or sky, the mind, intelligence and ego. This is the composition of this body. And beyond this composition, I am there, soul. Indriyāṇi parāṇy āhuḥ.

Those who are in the bodily concept of life they are thinking, "The senses are everything. So let us enjoy the senses. That is our happiness." No, that is not. Therefore we are not happy actually. Although we are trying to gratify our senses profusely, still, we are unhappy because that is not actually happiness. The actual happiness is of the soul. Unless you satisfy the soul, you cannot be happy because my real identity is the soul, not this body.

The same example, as I have already said many times, that within the cage there is the bird. You don't take care of the bird, and you simply cleanse this cage-the bird will not be satisfied. He will cry always, "Give me food. Give me food." The another example I gave the another psychiatrist, that this body is a machine. Actually it is a machine. And it is being driven by two persons. One is God and one is the living entity, individual. The God is giving direction. The living entity, individual soul, wants to enjoy, so he is on the carriage, same carriage, the Supersoul and the soul. So the Supersoul knows what I want to enjoy, and He is giving facility: "Oh, you want this facility? Now drive your car in this way. You want this facility? All right, drive this way, this way."

Actually Supersoul, or God, does not want, but He is so kind. Just like a gentleman. He gives the dog all facility, sometimes going this side, sometimes going this side, sometimes passing stool, sometimes passing urine, and he is standing. He is controlling, but he is giving some facilities: "This dog is my servant. Let him have." This is going on. Without God's sanction, we cannot do anything.

Then why does He give sanction for our sinful activities? Because we want to do it. Because we want to do it. God does not want that you become implicated in sinful life. Therefore thief, he steals very stealthily. God says from within, "Don't steal. You will be implicated. You will be punished. Why you are stealing?" But he will do. He will do. That is ajñāna. That is ignorance. God is always helping us, but we do not care for God. That is our disease. Therefore we are getting different types of bodies and suffering. This is the philosophy, real philosophy, that God is there with me in the same bird, in the same, exactly the same, that the driver is there and the proprietor is there in the same car. The car is a machine. Similarly, this body is a machine.

It is stated in the Bhagavad…, machine. Yantrārūḍhāni māyayā.

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

[Bg. 18.61]

"Īśvara, the Supreme Lord, God, is situated in everyone's heart, and He is directing the travel, or wandering, of the living entity."

How? Yantrārūḍhāni: "sitting on the machine of this body." And who has supplied this machine? Māyayā: "the material nature." The material nature, according to the order of God, has given me, you or me or anyone, the cats, dogs, a particular type of machine, this body. And the living entity is driving the machine or driving the car and God, the Supersoul, is reminding him, "You wanted to enjoy like this? Now you drive your car in this way. You drive your… You wanted to eat everything without any discrimination? Now I have given you the car of a hog. Now you go and eat the stool." And he is very glad. He is enjoying. He is enjoying he is thinking "I am eating very nice thing." This is going on.

Nānā joni sadā phire, kadarjya bhakṣaṇa kore, tāra janma adhah-pāte jāya. Narottama dāsa Ṭhākura is singing that "Those who have taken this path of fruitive activities, they are forced to accept different forms of life and eat all abominable things, and thus he is lost in this material world." So if we become God conscious, if we become faithful to Kṛṣṇa, or God, then He will give right direction so that you may go again back to home, back to Godhead. And that is our business.

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

[Bg. 10.10]

Now, according to my whims, according to my different desires I am going deep and deep to the hellish condition of life. I am becoming the worms of the stool beginning from Brahmā. Now, if… When we have got this human form of life, we should understand, "How things are happening? How I am getting different types of body? How I am dictated according to the body and I am not happy? Now what is the reason? Then what I am? I do not want distress. Why distress is forced upon me? I do not want to die. Why death is forced upon me? I do not want to become old. I want to remain perpetually young. Why old age is forced upon me?" There are so many things. In this way, when we become intelligent enough and approach Kṛṣṇa or a Kṛṣṇa's representative, then our life becomes reformed.

This Kṛṣṇa consciousness movement is for this purpose. They are giving the opportunity to the human society that "You are suffering on account of your whimsical desires. Now you learn how to purify your desire. Then you become happy." This is Kṛṣṇa consciousness movement. Desire cannot be stopped. That is not possible. You have to purify your desire. That's all. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. I am thinking that "I am this American," I am thinking, "I am this Indian," or I am thinking this and that, and creating my desires accordingly. "It is my duty because I am American." "It is my duty because I am Russian. So let us fight." So this is going on. So you have to change your desire.

That is Kṛṣṇa consciousness movement. Sarvopādhi-vinirmuktam [Cc. Madhya 19.170]. You have to understand that "I am not this body. I am neither Indian, nor American, nor Russian. I am part and parcel of God. Therefore my business is to serve God." This is called bhakti. When you are self-realized… That is definition of bhakti. Sarva upādhi-vinirmuktam. You have to get yourself cleansed from all these designations, that "I am Hindu," "I am Muslim," "I am Christian," "I am American," "I am this," "I am cat," "I am dog." These are all designations because I am pure soul, ahaṁ brahmāsmi. And these conceptions are designation. So you have to be educated how to become free from the designation. That is sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170], that when we become free from the designation…

It does not mean because I become free from the designation, therefore I become zero. No, I remain because I am spirit soul, eternal. I may become sometimes American, sometimes Indian, sometimes cat, sometime dog, but that is change of designation or body. But as spirit soul, I am eternal. Na jāyate na mriyate vā kadācit. Na hanyate hanyamāne śarīre [Bg. 2.20]. These things are all clearly stated.

So our request is that all over the world they should take advantage of this knowledge. This Kṛṣṇa consciousness movement is not a bluffing movement. It is scientific movement for the benefit of the whole world. They are suffering. So that is our request, that let us wash ourself from the designation. Then how it will be possible? It will be possible. What is that?

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

Hṛdy an… This I am thinking, "American, Indian, Hindu, Muslim," this is all dirty things in my heart. You cleanse your heart. Hṛdy antaḥ-sthaḥ abhadrāṇi. The dirty things are within my heart, so if we cleanse our heart, then we become free from this designation. Naṣṭa-prāyeṣu abhadreṣu nityaṁ bhāgavata-sevayā [SB 1.2.18]. Naṣṭa-prāyeṣu. These dirty things will be cleansed if we regularly hear Śrīmad-Bhāgavatam or Bhagavad-gītā. Nityaṁ bhāgavata…

And bhāgavata means the book Bhāgavata and the person bhāgavata. The person bhāgavata is spiritual master or any exalted devotee. He is bhāgavata, mahā-bhāgavata, bhāgavata. So bhāgavata-sevayā means not only reading Bhagavad-gītā and Bhāgavatam, but we have to study from the person bhāgavata. That is required. Caitanya Mahāprabhu advised, bhāgavata paṛā giyā bhāgavata-sthāne: "If you want to learn Bhāgavata, then go to the person bhāgavata who is realized soul."

Not professional. That will not help you. Official professional-I go to a temple, to a church, and go back again to hellish condition of…, no. You just associate with the person bhāgavata who is realized soul and hear from him this the same book, the same knowledge. Kṛṣṇa's representative. Just like Kṛṣṇa says, tat samāsena me śṛṇu. Me śṛṇu: "Hear from Me or My representative. Then you will benefit."

So these centers are being opened just to give the opportunity to the people who are suffering not only in this life, life after life.

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja

[Cc. Madhya 19.151]

So it is our duty, we have taken this duty on behalf of Kṛṣṇa. Kṛṣṇa personally comes to teach. Just like He left His Śrīmad-Bhāgavatam. Then He entrusts His devotees to explain to the people in general. We are attempting to do that. We have not manufactured anything or we have got anything of our own. The asset and the property is there. We are simply distributing as peon. That's all.

And we have no difficulty. If we simply present Bhagavad-gītā, the instruction of Kṛṣṇa, as it is, then our duty finished. We haven't got to manufacture anything; neither we have power to manufacture anything. Just like there are so many others. They manufacture new type of ideas, new type of philos…, all nonsense. That will not help. Take the real knowledge. Tat śṛṇu. What is called? Tat samāsena me śṛṇu. Try to understand from the Supreme Personality of Godhead or the real servant of Godhead who will present simply what Kṛṣṇa has said. He will not say anything more or less.

That is the identification of real servant. Just like you have got a servant. You say, "My dear boy, you go this errand. Inform him this." So his duty is to carry your news and deliver to the person. Similarly, we who are now in the Kṛṣṇa consciousness movement, we should simply take, tat samāsena me śṛṇu. We should hear from Kṛṣṇa and distribute this knowledge. We have no difficulty. Then those who will hear, they will be benefited and we will be benefited. This is Kṛṣṇa consciousness movement.

Thank you very much. Hare Kṛṣṇa. [break]

…instruction which I have given to you. Chant Hare Kṛṣṇa mantra-it is very easy-at least sixteen rounds, and follow the regulative principle, and pray to Kṛṣṇa to help you. Everything will be all right. [break] …books, everything is there. [break] …Kṛṣṇa. Hare Kṛṣṇa is Kṛṣṇa personally. So if you chant Hare Kṛṣṇa Hare Kṛṣṇa Hare Kṛṣṇa, you associate with Kṛṣṇa. And if you associate with fire, you become warm. Similarly, if you associate with Kṛṣṇa, then you become gradually Kṛṣṇaized. And when you perfect… Just like you put one iron rod into the fire. It becomes warm, warmer, warmer, and at last, it becomes red hot. At that time it is fire because it has acquired the quality of the fire, although it is iron rod. So the process is to remain with the fire. Similarly, if you remain with Kṛṣṇa by chanting His holy name, then you will be purified and one day will come-you will be Kṛṣṇaized. The process is very simple: chant Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare. That's all. [break] …twenty-four hours. Kīrtanīyaḥ sadā hariḥ [Cc. Ādi 17.31]. This is not my word; this is Caitanya Mahāprabhu. You have to associate with kīrtana. The reading is also kīrtana, and chanting on the beads, that is also kīrtana. There is no difference. So make your life in such a way. Either chant Hare Kṛṣṇa or read books. And when you are hungry, you take little prasādam. Don't take much. Then you will sleep more. Take as little as possible. Then you will also sleep… Our business is to conquer over the demands of the body. The demands of the body is eating, sleeping, sex and defense. So spiritual life means make it almost nil.

Nidrāhāra-vihārakādi-vijitau **. All the Gosvāmīs, they did so. They conquered over sleeping, conquered over eating, conquered over sex desire and conquered defense. So in this way we have to minimize nidrāhāra-vihāra and save time for chanting Hare Kṛṣṇa. [break] And chant Hare Kṛṣṇa. That is a botheration. [break] …use of industry? That you have created trouble. You can get your food by cultivation. That is stated in the Śrīmad Bhagavad-gītā, annād bhavanti bhūtāni [Bg. 3.14]. You produce food grains, and both the animals and the men, they will remain satisfied. And we have got so much land even on this earthly planet. I am traveling all over the world. You can produce food grains so in large quantity that you can feed all the population, ten times population. So we are not interested in producing food grain. We are interested in… [break] …this is education. You get your admission in this institution. You will understand. [break] If you do not follow the rules and regulation, you go to hell. That's all.

Woman devotee: Prabhupāda, how can Lord Śiva get intoxicated and be so pure?

Prabhupāda: We are not concerned with Lord Śiva. We are concerned with Kṛṣṇa.

Male devotee: Should we beg people to read these books, Śrīla Prabhupāda?

Prabhupāda: Yes, by touching their leg, "Please read." That is the process.

dante nidhāya tṛṇakaṁ padayor nipatya

kṛtvā ca kāku-śatam etad ahaṁ bravīmi

he sādhavaḥ sakalam eva vihāya dūrād

caitanya-candra-caraṇe kurutānurāgam

This is the instruction of Prabodhānanda Sarasvatī. He says that "Taking a straw in my mouth…" That is a Indian system to become humble. If I approach somebody with a straw in my mouth, that means I have become very humble to him. So he says, dante nidhāya tṛṇakam, "Taking a straw in my teeth," and padayor nipatya, "and falling down on your leg," kāku-śataṁ kṛtvā ca, "hundred times flattering you," ahaṁ bravīmi, "I want to submit something."

Naturally the man will be inclined: "All right, you say it. What you want?" So he says, he sādhavaḥ: "You are very nice man, you are very great man, but you kindly forget what you have learned. (laughter) You all nonsense, whatever you have learned, please forget." "Then, what I have to do?" Caitanya-candra-caraṇe kurutānurāgam: "Just take shelter of Śrī Caitanya Mahāprabhu. Your life will be successful."

So we shall flatter, we shall hold our hands, we shall fall on the feet and do everything, but we shall, "You nonsense, please forget what you have learned." That is our submission.

Male devotee: Prabhupāda, did Jesus read all those books?

Prabhupāda: Yes. You can read also Bible. That is nice.

Male devotee: He actually learned. He actually traveled to India…

Prabhupāda: Yes, yes. We do not say that don't read Bible. Read something, but learn something. Jesus Christ said, "Thou shall not kill." You learn this art. But you read Bible and kill animals, then what is your benefit?

Indian: So Lord Kṛṣṇa speaks through other beings or…?

Prabhupāda: First of all try to understand that you read Christ and you violate his order. Then what is the use of reading? You follow. Then that is reading.

Male devotee: Prabhupāda, if we follow these four regulative principles and chant sixteen rounds sincerely every day, all this nonsense knowledge will eventually be forgotten?

Prabhupāda: Yes, yes. You can see practically, all of you, what you were and what you are now. That's all. It is practical; it is not theoretical.

Male devotee: Śrīla Prabhupāda, if someone takes prasādam even once, is it true that they're guaranteed at least a human body in their next life?

Prabhupāda: Yes. You go on simply eating, that's all. (laughter) And all of my devotees, they have come to me simply by eating prasāda. You are also? (laughter) So we give all facilities. If you cannot do anything, please come and eat with us. All right, thank you very much. (end)

730813BG.PAR

Bhagavad-gītā 13.5

Paris, August 13, 1973

Pradyumna: (Leads chanting, etc.)

ṛṣibhir bahudhā gītaṁ

chandobhir vividhaiḥ pṛthak

brahma-sūtra-padaiś caiva

hetumadbhir viniścitaiḥ

[Bg. 13.5]

Translation: "That knowledge of the field of activities and of the knower of activities is described by various sages in various Vedic writings-especially in the Vedānta-sūtra-and is presented with all reasoning as to cause and effect."

Prabhupāda: So about the soul and Supersoul, ṛṣibhiḥ, great sages, saintly persons, they have also discussed. Just like in the present age also, we are different parties, the impersonalist and the personalist. Śaṅkara-sampradāya, they ascertain the Absolute Truth as impersonal, nirviśeṣa, and the Buddhists, they ascertain, "The Absolute Truth is zero."

We are struggling-nirviśeṣa-śūnyavādi. We are struggling against these nirviśeṣa-śūnyavādi, voidists and impersonalists. So it is not now new. From time immemorial there are different views. But Kṛṣṇa refers herewith that brahma-sūtra-padaiḥ hetumadbhir viniścitaṁ. Others… There are many other books of knowledge. They are not very reasonable. That is dogmatic. But hetumadbhiḥ, if we accept with our logic and sense, that is first-class book which gives us information of the ātmā, Paramātmā.

Therefore, in the Caitanya-caritāmṛta the author says, caitanyera dayāra kathā karaha vicāra, vicāra karile citte pābe camatkāra. The author says that "You kindly put your consideration and judgement about the mercy of Lord Caitanya Mahāprabhu. And if you consider with logic and reason," vicāra karile pābe citte camatkāra, "you'll feel that these are wonderful things." So we haven't got to accept anything blindly.

The Brahma-sūtra, or Vedānta-sūtra, is called nyāya-prasthāna. There are three different processes for understanding the Absolute Truth: nyāya-prasthāna, śruti-prasthāna, smṛti-prasthāna. Brahma-sūtra is nyāya-prasthāna. Nyāya-prasthāna means everything, all the sūtras and codes, are there with full reasoning. Hetumadbhir viniścita. And whatever Brahma-sūtra says, that is viniścita, means ascertained. There is no doubt. Just like Brahma-sūtra says, athāto brahma jijñāsā. Brahma-sūtra says, "Now it is the time for inquiring about the Absolute Truth." "Now" means in this life, human form of life, or…

Just like in Europe and America it is the time now to inquire about the Absolute Truth because materially they are advanced. They have seen all material advancements. The scientists are now perplexed that "How we shall maintain ourselves because we have nothing to give anymore? Whatever stock we had, that is finished." Now they are simply to bluff, no more stock to give. They have given us motorcar and atomic bomb and aeroplane and electronic activities. So many things they have given. That's all right. Simply they could not give us relief from birth, death, old age, and disease. That's all. The real problems are there. But they have given some superfluous…

Just like this is also scientific improvement, microphone, but the microphone sometimes goes wrong. That does not mean I stop speaking. We can do without microphone. That is not a very great problem. Suppose science has given us motorcar. That's all right. But sometimes, without motorcar, we walk. Or there is bullock cart. So real problem, which very much disturbing us, that we, all of us, we do not want to die, but the science could not give us any formula assuring that "There is no more death." That is not possible. So athāto brahma jijñāsā.

As I was talking, that in the Western countries, Europe and America… About forty years ago, sometimes in the year 1935-36, about forty years ago or little less, one of my godbrother, German… His name… He's still living. He's now in Switzerland. So he is… Now he has taken the name of… What is the name?

Haṁsadūta: Sadananda.

Prabhupāda: Sadananda, yes. His real name is Souyle[?], German. So when he came to India, in a meeting he said that "So far mystic power is concerned, that we have solved by science. So we have nothing to learn about the mystic power. I have come to India to learn how to understand God and His service, loving service." So actually that is the position. Forty years ago he said. So the Europe and America, they have enough of material enjoyment. Meat-eating, wine, woman-they have got sufficient. So they are not very much interested with all these things, although, because they have no other alternative for enjoyment, so they are enjoying or trying to satisfy them. But that is not giving them real satisfaction. That's a fact. This wine, woman and meat-eating, that is not giving them any more satisfaction. But because they have no other alternative, what they can do? Punaḥ punaś carvita-carvaṇānām [SB 7.5.30], chewing the chewed, that's all. It is already chewed, it is already tasted, but there is no other alternative; therefore they are tasting the same thing this way and that way.

So their time is now athāto brahma jijñāsā. Therefore from India, any rascal comes as yogi and sādhu and avatāra-they go. They are hankering after. We see practically this younger generation. They ask me sometimes that "Why so many younger, younger generation come to you?" Yes, they are frustrated. They are no more interested to live like their fathers and grandfathers. That is become… That has become hackneyed. The same things, same gambling, same meat-eating, same woman-huntering, and same intoxication-that has finished.

So when one has finished his material enjoyment, then the next question is brahma-saukhya. Athāto brahma jijñāsā. They try to inquire about the Absolute Truth. That is natural sequence. Therefore the Vedānta-sūtra, the first aphorism is athāto brahma jijñāsā. Yes, that is natural.

As you are, you young boys and girls, why you are after me? The natural sequence is that "Now we have to inquire what is the next because this material happiness has not given us any happiness actually." So when a man becomes civilized, when a man has enjoyed enough of this so-called material, the next inquiry is about the Absolute Truth. That is natural. That is natural because every living entity is spiritual spark. He's not this body.

Therefore… Kṛṣṇa has already explained. To understand what the kṣetrajña, the knower of the body, and to understand what is this body, kṣetra-kṣetrajñayoḥ, and who is the another, real proprietor of the body, Kṛṣṇa-kṣetrajñaṁ ca api māṁ viddhi-so if one can understand these three things-kṣetra, kṣetrajna, and the supreme kṣetrajna-he… It is…

Even by common sense we can understand. It requires little cool brain. But that cool brain cannot act without giving us, giving up these four things, namely illicit sex, meat-eating, intoxication, and gambling. If your brain is congested always with all these four rubbish things, you cannot think of higher, finer things. That is not possible. Therefore we restrict, to make the brain clear to understand about Kṛṣṇa. Parīkṣit Mahārāja said, vinā paśughnāt.

nirvṛtta-tarṣair upagīyamānād

bhavauśadhāc-chrotra-mano'-bhirāmāt

ka uttama-śloka-guṇānuvādāt

(pumān) virajyeta vinā paśughnāt

[SB 10.1.4]

Vinā paśughnāt. And these are the sastric injunction. The meat-eaters, they have no brain to understand about the Absolute Truth. It is no… They simply speculate. They cannot understand. It is not possible.

That is the… Parīkṣit Mahārāja says, vinā paśughnāt: "Except the rascals who are accustomed to kill animals, all, everyone, will take shelter of the glorification of the Lord, except these persons." Vinā paśughnāt [SB 10.1.4]. He says, nirvṛtta-tarṣair upagīyamānāt. Glorification of the Lord,

Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare

Hare Rāma Hare Rāma Rāma Rāma Hare Hare

it is chanted by the liberated person. It is not chanted by the conditioned soul. It is not possible. Therefore not everyone can chant. You'll… You have seen it, experienced, that your chanting, dancing, is very in ecstasy, emotion. Others are standing without opening their mouth. They cannot chant. That is a very difficult job for them because it is the property of the liberated person, not for the conditioned soul.

Therefore Parīkṣit Mahārāja said, nirvṛtta-tarṣaiḥ. Tarṣaiḥ. Tṛṣṇa. Tṛṣṇa means hankering. Hankering. Just like if you are thirsty, you feel: "Where is water? Where is water? Where is water?" That is called tṛṣṇa. So nirvṛtta-tarṣaiḥ means one who has finished all hankering for material enjoyment. He's called nirvṛtta-tṛṣṇa. Nirvṛtta means finished. And tṛṣṇa means hankering. The same thing is described in the Śrīmad-Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. Kāṅkṣati. Kāṅkṣati means if I hanker, that means still I am hungry or thirsty. But there is a position, brahma-bhūta [SB 4.30.20] position, by brahma-jijñāsā, that we can get relief of these two activities, hankering and lamenting. The material world, there are two things only: lamenting and hankering. Those who haven't… Those who do not possess, he's hankering. And those who have lost, they are lamenting. But they are two things only. Actually we do not possess. Somehow or other, if we possess, that is also lost.

Just like we have got this body. Kṣetrajña, kṣetra-kṣetrajña. Kṣetra is this body. So by hankering, by desiring, you can get any type of body. There are eight million four hundred thousands of bodies. Just if you are eager to get a certain type of body or certain type of standard of living, Kṛṣṇa will give you. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11].

Because here it is the business… Kṛṣṇa's business is… These rascals, these conditioned souls, they want to lord it over this material world, and Kṛṣṇa has to supply them. That is Kṛṣṇa's business in this world, simply botheration. Just like so many children, and the father is put into difficulty. One children wants: "Father, give me this." Another child says, "My father, give me this." "Give me that." "Give me that." And father, being affectionate, he has to satisfy all the children. So Kṛṣṇa's position is like that.

Therefore Kṛṣṇa comes, being bothered by these rascals, that "You want from Me so many things, but you are not happy. Please, therefore, give up this business." Sarva-dharmān parityajya mām ekam śaraṇaṁ [Bg. 18.66]. "Just become… Follow Me. You'll be happy." Therefore Kṛṣṇa comes. Real solution is that, Kṛṣṇa consciousness. Therefore the Vedānta-sūtra says, athāto brahma jijñāsā: "Now you don't inquire for any other things." Why should you? All other things required by you, that is already supplied. It will be supplied. Why you bother? You just try to understand the value of your life in Kṛṣṇa consciousness. That is your only business. Tasyaiva hetoḥ prayateta kovidaḥ. Kovida: "Those who are intelligent," tasyaiva hetoḥ, "for that thing," prayateta, "endeavor." So try to get that thing. For that thing… Na labhyate yad bhramatām upary adhaḥ [1.5.18].

Just like people are struggling. Wherever you go, material world, either you go to London or go to Paris or to Calcutta or Bombay, anywhere you go, what is the business? Everyone is struggling: (makes sounds) whoon, shoon, shoon, shoon, shoon, shoon, shoon. Day and night the motorcar going this way and that way, this way and that way. Last night I was speaking with Śrutakīrti. Wherever, we see this nonsense thing, whoo, shoo, shoon, shoon, shoon, shoon, shoo, shoo, shoo. Any city you go, the same road, same motorcar, same "whoo, shoosh," same petrol, that's all. (laughter) What is the difference? But we say-this is called illusion-"I have come to Paris. I have come to Calcutta." But where is the difference between Calcutta and Paris and Bombay? The same thing. Punaḥ punaḥ carvita-carvaṇānām. Again and again, chewing the chewed. That's all.

Therefore the Brahma-sūtra advises, "Now you have done this chewing the chewed so many lives." "Chewing the chewed" means āhāra-nidrā-bhaya-maithunaṁ ca. Either you are dog or you are man, you have to make solution how to eat, how to sleep, how to satisfy your sex, and how to defend. The same problem is in the dog life, the same problem in the human life. Same life is in the demigod life also.

Just like our Bhagavān dāsa was telling me that in Paris they are levying taxes, twenty per cent, for maintaining the expenditure of atomic bomb. So we are simply creating problem. That's all. The so-called advancement of civilization means the same problem. Atomic bomb, what is that? Defensing. Āhāra-nidrā-bhaya. Bhaya means fearfulness. Because we are afraid. Either English or France or German, everyone is afraid. Just like a dog is afraid whether another dog is coming, so the so-called civilized men, they are also afraid. "Whether Englishmen are coming to attack? Whether Germany…? Therefore there must be atomic bomb. I shall throw. Therefore you must give me tax." These things are simply the trying to solve the problems of fearfulness. That's all. Defense. So this fearfulness is there in the dog, in the hog, in the small sparrow bird, everywhere.

You have seen the sparrow bird. As soon as one, they land, want to eat something, like this, like this. He's afraid. "Is not somebody coming to kill me?" That's all. Everywhere. In the aquatic also. Everyone is afraid for life. But Kṛṣṇa has given them different types of defensive measures. It is learned from the śāstra that the fish, they can, by the waves of the water, they can understand that "Few miles away there is enemy." They can understand. And they become immediately defensive, how to protect. Because this is struggle for existence. I want to eat you; you want to eat me. Jivo jīvasya jīvanam. This is going on. So everyone is afraid. Everyone is taking defense.

Even tiger is also afraid. Do you know that? Tiger is also. Tiger has become very powerful animal. Everyone is afraid of. He can catch anyone and kill him and eat him. Unfortunately he does not get the opportunity of catching anyone. The tiger cannot eat every day very nicely. He gets once in a week a chance or once in a fortnight a chance to capture an animal. Therefore he kills and keeps it for eating daily. It is not that… Just like you are getting daily Bhagavat-prasādam, nice dish. Nobody is supplying to tiger. Nobody is going to tiger's front: "Sir, kindly kill me and eat me." No. Nobody's going. Everyone has got to struggle. Na hi suptasya siṁhasya praviśanti mukhe mṛgaḥ. This is the statement. This material world is so made that even the lion, if he keeps himself sleeping… Because lion is considered to be the king of the forest. So if he thinks that "I am the king of the forest. So why shall I work? Let me sleep, and my eating animals will come and enter into my mouth…" No. You have to struggle. You have to struggle. You have to find out.

Therefore this energy is called karma-saṁjñānyā. This… There are many energies of Kṛṣṇa. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. But learned scholars, they have divided into three: the spiritual energy, the marginal energy, and the material energy. Avidyā-karma-saṁjñānyā tṛtīya-śaktir iṣyate. So here this material world, either you become a tiger, either you become Lord Brahmā or you become a small ant, you have to struggle for your existence. This is material world. You cannot think that "I shall be happy without any working."

People are trying to do that, that… When a man get some money, bank balance, he no more works. But that is the tendency, that "Without working, I shall maintain myself happily." That is our tendency. Ānanda-mayo 'bhyāsāt. Vedānta-sūtra says. Because our tendency is to enjoy life, but we do not know where to enjoy, how to enjoy. And that is called illusion. We are trying to enjoy life in this material world, where there is no enjoyment. There is no enjoyment. Repeatedly śāstra says. Kṛṣṇa says, duḥkhālayam aśāśvatam: [Bg. 8.15] "This place is simply for miserable condition of life." Duḥkhālayam aśāśvatam: [Bg. 8.15] "And still, it is temporary."

Even if you think, "All right, there are so many miserable conditions. Never mind. Let me adjust and live here permanently," oh, no, that will also not be allowed. Temporary. You may decorate your Paris city. Napoleon tried and other tried. But you cannot live here, sir. You have to go out. But these rascals, they do not understand. They are decorating, decorating. "Tax. Give more tax. Give more tax. Let us decorate." But how you'll… How long you shall live in this decorated city? Even if you live, if you are so much lover, great nationalist of the country, suppose next life you get the… Because when one has very much attraction for a certain land, then he again takes birth in that land, so if you take your birth not as human being or as a cat and dog or a cow, then you'll be sent to the slaughterhouse. Then what is the use of your becoming nationalist? Your men, for whom you have worked so hard, next life, if you take your birth as a cow, the same men will send you to the slaughterhouse. But these rascals, they do not know what is the mystery.

Therefore to make solution of this problem-athāto brahma jijñāsā: "Now inquire what is the Absolute Truth." That is intelligence. Therefore Kṛṣṇa, although He is Kṛṣṇa, the Supreme Personality of Godhead, He is giving reference to the Brahma-sūtra. Whatever He speaks, it is all right. He doesn't require to refer any authoritative book. But He is also giving. You have seen Caitanya Mahāprabhu. That is the way. But these rascals are trying to avoid authoritative scriptures. Even Kṛṣṇa is giving reference to the authoritative scripture, and these rascals, they have so degraded, they say, "Oh, why these books? Now I can manufacture own knowledge." And other rascals, they are accepting: "Yes, it is right."

So this is called Kali-yuga. People are so degraded, less than animal, less than animal. Therefore to revive them, the Vedānta-sūtra says, athāto brahma jijñāsā: "Now you inquire about the Absolute Truth." Hetumadbhir viniścitaṁ. Now, hetumadbhiḥ. Hetumadbhiḥ means "with reason." Reason. What is that reason? Now, if I want to inquire about the Absolute Truth, so how I shall understand? Now… There are three ways, namely pratyakṣa, pratyakṣa, aitihya, and śruti, śruti-pramāṇa. Śruti-pramāṇa, pratyakṣa-pramāṇa, direct perception…

Now, Brahman, the Absolute Truth, how we can understand the Absolute Truth? Absolute Truth means the Supreme. Now we have got experience that everything is created by somebody, everything, whatever we see, this pillow, this seat, or this book, or this microphone, whatever we are seeing. Even my body is created by my father and mother. Everyone can understand. So why they should deny the creation of this material world?

We see. Everything material, that has got a beginning, date of birth and date of death. And there are, in the middle, between the birth and death, there is disease and old age, deterioration. Old age means deterioration. Just like this body. When I was young man, child, I was also jumping. Now I have to go with a stick. The deterioration… This is called de… Deterioration. Deterioration means now it is coming to be finished.

There are six changes: first of all birth, then living for some time, then producing some byproduct, then deterioration, then finish. Janma-sthiti… There are six kinds of changes. So anything material you study, these six kinds of changes are there. So this material world… How this rascal says that "It was existing"? "It was existing." Nothing was existing. Otherwise why the Brahma-sūtra says, janmādy asya yataḥ [SB 1.1.1], that "The Absolute Truth is that from whom, or from which, everything is taking birth." This is Brahma-sūtra. So "everything is taking birth" means this material world also has taken birth from that Absolute Truth. That is answered in the Bhagavad-gītā, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. Kṛṣṇa says that "I am the origin of all births, everything." So the material world was not existing. This is insufficient. How you can say it is existing? Anything you see, material, it has got a date of birth. Who can deny it? Can you present anything material which was, which has no beginning? Everything has got beginning. So how you can say this material world has no beginning? This is nonsense.

Therefore hetumadbhir viniścitaiḥ. Hetu means "with reason," not like dogmatic obstinacy. You must have the beginning. Then, as soon as you, we, accept that this material world has had a beginning… The śāstra says it has beginning. Just like Brahma-sūtra, janmādy asya yataḥ [SB 1.1.1]. Why it says, janmādy asya [SB 1.1.1]? Everything has beginning.

And we see from the śāstra how this material world has a beginning. There was first of all Mahavisnu. From Mahavisnu, these universes came out.

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-bilajā jagad-aṇḍa-nāthāḥ

viṣṇur mahān sa iha yasya kalā-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.48]

Before this universal creation, Kṛṣṇa took the form of Mahavisnu, and Mahavisnu's breathing period is the creation and annihilation. So long the breathing goes on, exhaling, that is the creation period; inhaling, the destruction, annihilation. So the whole cosmic manifestation is being maintained within the breathing period of Mahavisnu.

Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-bilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. Jagad-aṇḍa…Brahma. Brahmā is the supreme living being within this universe. But it is plural number, jagad-aṇḍa-nāthāḥ. So there are innumerable universes. So if we discuss all these things from the śāstra, then we get really knowledge, and then we can actually act what is the perfection of life. Therefore Kṛṣṇa suggests, brahma-sūtra-padaiś caiva hetumadbhir viniścitaṁ.

Try to understand Brahma-sūtra, Vedānta philosophy. Vedānta philosophy is explained-Śrīmad-Bhāgavatam. That is the real commentary of Vedānta-sūtra. You cannot understand Vedānta-sūtra as it is because it is mentioned in codes. Just like we have got business, Bentley's code. One small word but they take It has got a big sentence. Just like in business they write, Bentley's, CIF. So CIF means it is the… Just like we say, ISKCON. ISKCON means… "I" means international, S means society, and K means Kṛṣṇa consciousness, and so…, Kṛṣṇa, and CON means consciousness. As we have simplified, similarly there are many things, codes. So in the Vedānta-sūtra means they are codes, but in each code there is ample meaning. So that is commentary.

So Vedānta-sūtra says, janmādy asya yataḥ, simply two words. Bhāgavata explains. Bhāgavata ex… Janmādy asya yataḥ anvayat itarataś ca artheṣu abhijñaḥ svarāṭ tene brahma hṛdā ādi-kavaye muhyanti yat sūrayaḥ [SB 1.1.1]. Explanation. Explanation. Explanation. So similarly, athāto brahma jijñāsā, and Bhāgavata has jīvasya tattva-jijñāsā. So same thing is explained in the Śrīmad-Bhāgavatam. First of all the whole Vedic knowledge is summarized in Vedānta-sūtra by Vyāsadeva. And again he explains under the instruction of Nārada, the Bhāgavatam, Brahma-sūtra. So brahma-sūtra-padaiś caiva hetumadbhir viniścitaṁ. So one has to take lesson from Bhāgavata, Brahma-sūtra, Bhagavad-gītā, and… Not that "I reject all these books, and…"

Just like the other day one, another crazy came. He said, "I am poet." What kind of poet? "Now, I have no aim of life. That's all. I am such a big poet that I have no aim of life." Oh. I think we are taking too much time. Yes. Thank you very much. No more. (end)

730928BG.BOM

Bhagavad-gītā 13.5

Bombay, September 28, 1973

Prabhupāda:

ṛṣibhir bahudhā gītaṁ

chandobhir vividhaiḥ pṛthak

brahma-sūtra-padaiś caiva

hetumadbhir viniścitaiḥ

[Bg. 13.5]

Yesterday we were discussing tat kṣetram, kṣetram, this body, how we enter into different types of bodies, how it is obtained. There are eight million four hundred thousand forms of bodies according to the qualities. Three qualities. Three multiplied by three, it becomes nine, nine multiplied by nine, it becomes eighty-one. So at least, in the lower grades of forms, there are eighty-one lakhs or eight million one hundred thousand and above that, about four hundred thousand forms of human beings. So one has to understand.

Unfortunately, people are so foolish at the present moment that they do not believe even in the next life. Mūḍha. What to speak of understanding God and Kṛṣṇa, they have no even the basic principle of spiritual knowledge.

Basic principle of spiritual knowledge is to understand that "I am not this body, I am spirit soul. I am now fallen in this material condition, and therefore, according to my different desires, I am accepting different types of bodies and wandering throughout the whole universe, sometimes this body, sometimes that body, sometimes in this planet, sometimes in other planet. This has become my unfortunate condition of life."

Śrī Caitanya Mahāprabhu therefore says, ei rūpe brahmāṇḍa bhramite kono bhāgyavān jīva [Cc. Madhya 19.151]. We are wandering in this cycle of birth and death and wandering in the universe. In this way, in the process of our wandering, some way or other, if we become fortunate by association of devotees, by understanding the Vedic knowledge… Jñāna-vairāgya-yuktāya [SB 1.2.12]. Human life is meant for achieving knowledge and vairāgya, not that to increase the animal propensities even up to the point of death. That is not human life. Human life is meant for tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvam [SB 5.5.1].

Unfortunately, the modern civilization does not care for all these things, and… It is very risky civilization. Because nature's process is that as you create your mentality, you get next life a similar body. Karmaṇā daiva-netreṇa jantor dehopapattaye [SB 3.31.1]. You, in this body you have to work because this material world means one has to work. So by your karmaṇā, if your karma is not adjusted, if you do not work as a human being to be promoted to the qualification of a brāhmaṇa and then surpass the brāhmaṇa qualification and become a Vaiṣṇava, then your life is not perfect. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. When our aim of life will be to understand our relationship with Viṣṇu… Na te viduḥ.

But we do not know it. We are so much captivated by the external energy, māyā, that the whole program is how to forget Viṣṇu, the Supreme Personality of Godhead. But our real aim of life is to know our relationship with the Supreme Personality of Godhead Viṣṇu. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā [SB 7.5.31]. They are trying to become happy within this material world. Durāśayā ye bahir artha-māninaḥ. Bahiḥ, bahiḥ means external energy. God has got parasya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. He has got multi-energies. All these multi-energies have been grossly divided into three: the external energy, the internal energy, and the marginal energy. So we living entities, we are the marginal energy. Marginal means between the two: spiritual energy and material energy. At the present moment, those who are in this material world, we are under the influence of material energy.

But we can get out of this material energy by bhagavad-bhakti. Mām eva ye prapadyante māyām etān taranti te. By our surrendering to the Supreme Personality of Godhead, Kṛṣṇa, we can get out of these clutches of external energy and again become under the internal energy. Mahātmānas tu māṁ pārtha daivī prakṛtim āśritāḥ [Bg. 9.13]. Now we are under the influence of mahāmāyā. When we put ourselves under the influence of yogamāyā, then we again go back to home, back to Godhead. So this is a great science and Vedic literature profusely has described this science, how to get out of these clutches of external energy. That Kṛṣṇa says in the next verse, ṛṣibhir bahudhā gītam.

Ṛṣibhiḥ, not ordinary persons, rsi, great… Just like Vyāsadeva. Mahārṣi, devarṣi, rājarṣi, ṛṣi. Formerly the brāhmaṇas, they were ṛṣis, and the kṣatriyas also, they were also just like ṛṣis. Therefore they are called rājarṣi. The spiritual science is not understandable by ordinary men. Just like Kṛṣṇa says in the fourth chapter, imaṁ rājarṣayo viduḥ: "This science was understood by the great rajarsis." Just like Mahārāja Yudhisthira, rājarṣi, Lord Rāmacandra, rājarṣi, Mahārāja Parīkṣit, rājarṣi, Mahārāja Ikṣvāku, rājarṣi. There are many. They were rājarṣis. The monarchy was not a cheap thing. The king was as good as a ṛṣi. Therefore they are called rājarṣi. The king used to rule over the citizens on the permission of the great, great sages. Just like Nārada, the Devarsi. He used to visit Mahārāja Yudhisthira. Similarly, other kings.

So spiritual science is meant for great personalities, brāhmaṇas, kṣatriyas, not for the vaiśyas and the śūdras. One has to get to the quality of brāhmaṇa and kṣatriya. So Kṛṣṇa says therefore, imaṁ rājarṣayo viduḥ. Unless one is ṛṣi, great ṛṣi, great saintly persons, one cannot understand the spiritual science. Therefore Kṛṣṇa says… Although Kṛṣṇa, the Supreme Personality of Godhead Himself… He can personally say anything which is authorized. Still He is giving reference to the statement of the ṛṣis. This is the way of Vedic understanding. You cannot establish anything dogmatically, "In my opinion it is like that." What you are, nonsense? What is your opinion? Even Kṛṣṇa says, ṛṣibhir bahudhā gītam. There are different kinds of ṛṣis-Gautama Ṛṣi, Kaṇada Ṛṣi… They have spoken different… In India there are six kinds of philosophies, but they are not recognized. Ṛṣibhiḥ, just like Devala Ṛṣi, Nārada Ṛṣi, Vyāsadeva, Asita Ṛṣi, Valmīki Ṛṣi, they are recognized. Ṛṣibhir bahudhā gītam. So they have got different philosophical ways to understand.

Therefore Bhāgavata summarizes that tarko 'pratiṣṭhaḥ śrutayo vibhinnā nāsau ṛṣir yasya mataṁ na bhinnam. He's not a ṛṣi who's opinion is not different. Yes. You are a ṛṣi. You have got some different system of philosophy. And if I want to become a ṛṣi, then I must disagree with you. Just like in the modern days it is going on, scientific research, philosophical research. Therefore it is said, nāsau ṛṣir yasya mataṁ na vibhinnam: "One cannot become a rsi unless he gives his personal different opinion."

Therefore Kṛṣṇa says, ṛṣibhir bahudhā gītam. Then which one we have to accept? We have to accept… That is stated in the Vedic literature. Nāsau ṛṣir yasya mataṁ na bhinnam. Śrutayo vibhinnāḥ. Vedic literature-Sāma, Yajur, Ṛg, Artharva-they are different. They are one, but we understand differently, according to our quality of understanding. Otherwise, all Vedic literature aims to understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. That is the purpose of Veda, to understand Kṛṣṇa. After many, many births of studying of Vedic literature, in the process of jñāna-mārga, when one becomes actually wise, bahūnāṁ janmanām ante [Bg. 7.19], when he is actually wise, jñānavān māṁ prapadyante, he understands Kṛṣṇa and surrenders unto Him. That is actually understanding. So chandobhir vividhaiḥ pṛthak.

But Śrī Kṛṣṇa, Bhagavān, is specially referring herewith, brahma-sūtra-padaiś caiva. Brahma-sūtra means Vedānta-sūtra. Vedānta-sūtra He's referring. That is approved. There are different philosophical ways: parāmaṇu-vāda, nirviśeṣa-vāda, saviśeṣavāda, māyāvāda. They are all rejected. Simply brahma-sūtra padaiś caiva hetumadbhir viniścitaiḥ [Bg. 13.5]. Brahma-sūtra means Vedānta-sūtra. It is called Brahma-sūtra because the first aphorism of Vedānta-sūtra is athāto brahma jijñāsā: "This human life is meant for inquiry about Brahman, the Absolute Truth." That is human life. Therefore it is called Brahma-sūtra. What is Brahman. Athāto brahma jijñāsā. Janmādy asya yataḥ. Janmādy asya yataḥ: [SB 1.1.1] "Brahman is the supreme source of everything."

So therefore Brahma-sūtra is called nyāya-prasthāna. Nyāya-prasthāna, śruti-prasthāna, smṛti-prasthāna. We have to accept this prasthāna, the process of progress, to understand the Absolute Truth. So Brahma-sūtra is called nyāya-prasthāna. By logic, sufficient logic, Brahma-sūtra. Kṛṣṇa says therefore, brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ [Bg. 13.5]. Hetumat, with reason, you must understand.

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmāni cātmānaṁ

bhaktyā śruta-gṛhītayā

[SB 1.2.12]

Bhaktyā śruta-gṛhītayā. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā. One can understand the Absolute Truth. Absolute Truth means the Bhagavān ultimately.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

That is paratattva, Absolute Truth, which is known by somebody as Brahman and somebody as Paramātmā and somebody, the Supreme Personality of Godhead. The beginners, they understand… The beginners' or the neophyte realization is impersonal Brahman. Brahmeti. Further advanced… This is the achievement of the jñānī. Those who are speculating on the Absolute Truth, they can understand the Absolute Truth in the impersonal feature. And those who are still further advanced, yogis, not only speculating, but they are practicing actually, they are called yogis. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. They are yogis. Yogis, dhyānāvasthita, in meditation the mind is absorbed always. Tad-gatena manasā. Tad-gatena means viṣṇu-gatena. Oṁ tat sat. Tad-gatena manasā, by the mind, absorbed in Viṣṇu understanding. Tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Yasyānta na viduḥ surāsura-gaṇā devāya tasmai namaḥ, devāya tasmai namaḥ. Yaṁ brahmā-varuṇendra-rudrāḥ stuvanti divyaiḥ stavair vedaiḥ sāṅgopad-kramopaniṣadair gāyanti yaṁ sāma-gāḥ.

So yogis are in the second stage of self-realization, but ultimate realization is Bhagavān. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Bhagavān has got many expansions, Rāma, Nṛsiṁha, Varāha… First expansion is Balarāma, then Saṅkarṣaṇa, Pradyumna, Aniruddha, then Nārāyaṇa. In this way, Mahā-Viṣṇu, Garbhodakaśāyī Viṣṇu, Kṣīrodakaśāyī Viṣṇu.

In this way the Viṣṇu-tattva is expanded. Advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca [Bs. 5.33]. So in this way there are many śāstras, many Vedic literature, many explanations. But here Kṛṣṇa gives a special reference to the Brahma-sūtra, Vedānta-sūtra. Jñāna-vairāgya-yuktayā [SB 1.2.12] means one has to learn very nicely Vedānta-sūtra. And the explanation of Vedānta-sūtra, natural comment on Vedānta-sūtra, is Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sūtrāṇām. Śrīmad-Bhāgavatam is the natural commentary.

Because the author, Vyāsadeva, after compiling Vedānta-sūtra under the instruction of Nārada Muni, his guru-Vyāsadeva's guru is Nārada Muni-he was not satisfied even after compiling Vedānta-sūtra. He was not very happy. So Nārada Muni advised him that "You should directly describe the Supreme Personality of Godhead. Then you'll be happy. It is indirect. All the Vedic literatures, they are indirect. You directly…" Therefore Vyāsadeva took Vedānta-sūtra and from the very beginning of Vedānta-sūtra, janmādy asya yataḥ [SB 1.1.1], he commented on the Vedānta-sutra. Janmādy asya yataḥ anvayad itarataś cārtheṣv abhijñaḥ svarāṭ/ tene brahma hṛdā ya ādi-kavaye muhyanti yatra sūrayaḥ. In this way. Here Kṛṣṇa personally gives the Brahma-sūtra. So Brahma-sūtra's commentary is Śrīmad-Bhāgavatam.

Therefore if we want to understand spiritual truth as it is, then the beginning is Kṛṣṇa's instruction, this Bhagavad-gītā. Try to understand Bhagavad-gītā very nicely, and if you can understand Bhagavad-gītā nicely, perfectly, then you try to study Śrīmad-Bhāgavatam. Śrīmad-bhāgavatam amalaṁ purāṇam. Amalaṁ purāṇam, "transcendental Purāṇa." Purāṇa means supplementary Vedic literature, "that which completes." Because directly, Vedic literature is very difficult to understand by the common man. Common man… Vedic literature is not for common man. Even by the highly learned brāhmaṇas, kṣatriyas. Therefore Purāṇas are there and Mahābhārata is also there.

Mahābhārata is meant for strī-śūdra-dvija-bandhūnāṁ trayi na śruti-gocaraḥ [SB 1.4.25]. Strī, woman, śūdra, and dvija-bandhu. Dvija-bandhu means born in a brāhmaṇa family, but he's not a brāhmaṇa. That is the dvija-bandhu, "friend of a brāhmaṇa." One who is not qualified brāhmaṇa. Satyaḥ śamo damas titikṣaḥ arjavam, jñānaṁ vijñānam āstikyam brahma-karma svabhāva-jam [Bg. 18.42]. He's simply giving his identification, "I am brāhmaṇa," without any qualification of a brāhmaṇa. He's called dvija-bandhu, "friend of a brāhmaṇa."

Just like a son of a high-court judge, he can say-he has got the right-that "I am friend of my father, of my son of high-court judge." That you can say. But you cannot say that you are high-court judge. It is a qualification. Even though you are a son of a high court judge, if you have no qualification, how you can say that "I am court judge."

But that is going on, especially in India. I have no qualification of a brāhmaṇa, but still, I say, "I'm brāhmaṇa." But they are called dvija-bandhu, dvija-bandhu. You cannot say. Brahma jānāti iti brāhmaṇaḥ. If you have got full knowledge of Brahman, then you are a brāhmaṇa. Jñānaṁ vijñānam āstikyaṁ brahma karma svabhāva-jam [Bg. 18.42]. And Nārada Muni says that these qualifications can be acquired by others also. As a son of a brāhmaṇa can, by bad association, disqualify himself, similarly, a son of a non-brāhmaṇa, he can qualify himself. It is education. It is not that it is monopoly by a certain section, no. That is not the Vedic injunction.

Vedic injunction is, as it is in the Bhagavad-gītā: catur-varṇyaṁ māyā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Guṇa-karma. You must have the qualities of a brāhmaṇa or a kṣatriya or a vaiśya or a śūdra. There are four divisions of the society. So if you have the qualification of a brāhmaṇa, guṇa, and if you act as a brāhmaṇa, then you are a brāhmaṇa. You have no qualification, you don't act as a brāhmaṇa-how you claim yourself as brāhmaṇa? No. That is not allowed. This is śāstric injunction.

Nārada Muni says, yad anyatrāpi dṛśyeta tat tenaiva vinirdiśet [SB 7.11.35]. Every has got qualification. That is very natural. That is very natural. Yasya hi yal-lakṣaṇaṁ syād varṇābhivyanjakam. To ascertain which class a man belongs, whether he is a brāhmaṇa, or a kṣatriya, or vaiśya, there are qualifications. Just like ordinarily we know. We understand an engineer by qualification, a medical practitioner by qualification. We don't ask, "Whose son you are, Mr. Engineer?" No. If you have got engineer's qualification, you are engineer. Otherwise, how can you be engineer? Similarly, yasya hi yal-lakṣaṇaṁ syād varṇābhivyanjakam. Varṇa. This is brahminical quality.

In Bhagavad-gītā it is said, satyaḥ śamo damas titikṣaḥ arjavam. Sauryaṁ tejo yuddhe cāpy apālayanam. Kṣatriya. Kṣatriya must be very heroic. He'll never go away from fighting. If a kṣatriya is challenged, "I want to fight with you." "Yes, come on." That is kṣatriya. Similarly, brāhmaṇa. These are qualifications. So if such qualification is acquired by somebody else, even though he's not born in that family, Nārada Muni says, tat tenaiva vinirdiśet [SB 7.11.35]. If a brāhmaṇa has not acquired the brahminical qualifications but a kṣatriya qualification or a vaiśya qualification or a śūdra qualification, then, according to the quality, guṇa, and work, he should be ascertained. Similarly, others also. Yad anyatrāpi dṛśyeta. This is śāstric injunction.

And Kṛṣṇa therefore refers to brahma-sūtra padaiś caiva hetumadbhir viniścitaiḥ [Bg. 13.5]. So we have to accept the Vedānta-sūtra, knowledge, through Vedānta-sūtra. Śrīla Jīva Gosvāmī says knowledge means veda-jñāna. Vedānta-sūtra jñāna, that is knowledge. Because it is very reasonably stated, reasonably. Hetumadbhir viniścitaiḥ. So Kṛṣṇa gives the authority of Vedānta-sūtra. So we should have to accept the authority of Vedānta-sūtra and try to understand. But Vedānta-sūtra is explained in the Śrīmad-Bhāgavatam, and if we accept Śrīmad-Bhāgavatam…

First study Bhagavad-gītā, and when we are actually realized… What is realization Bhagavad-gītā? Realization of Bhagavad-gītā is to know Kṛṣṇa-the Supreme Personality of Godhead. That is realization. Ārādhyo bhagavān vrajeśa-tanayaḥ. Kṛṣṇa is the Supreme Personality of Godhead. Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is no more superior authority than Me." If we accept that, that Kṛṣṇa is the supreme authority, then you'll learn Bhagavad-gītā. And if you try to make minus Kṛṣṇa, or if you want to take the position of Kṛṣṇa like the Māyāvādīs, then you become a rascal. There is no knowledge of Bhagavad-gītā. Bhagavad-gītā means to accept Kṛṣṇa, the Supreme Personality of Godhead. And Kṛṣṇa also demands, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That is the authority.

So when one accepts Kṛṣṇa as the supreme authority, then he can be… Just like after passing your entrance examination, you can be admitted in the degree college, similarly, Bhagavad-gītā is the ABCD of spiritual knowledge. People even cannot understand the ABCD, what to speak of graduation, bas, Śrīmad-Bhāgavatam. They have become so fool, so degraded. Simple thing they cannot understand. This is the position. Therefore our Kṛṣṇa consciousness is trying its best to make people to understand Bhagavad-gītā as it is, without any nonsensical interpretation. This is our mission. But people will not take that.

If we give some bluff, that "Kṛṣṇa means… You are also Kṛṣṇa. I am also Kṛṣṇa. Why Kṛṣṇa alone shall be God? You are also God, I am also…," these things will be very much appreciated. Because he bluffs. But that bluffing may be very pleasing to the demons, but those who are actually student of Bhagavad-gītā, they'll not accept this bluff.

So therefore Kṛṣṇa says,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatāṁ api siddhānāṁ

kaścid vetti māṁ tattvataḥ

[Bg. 7.3]

To understand Kṛṣṇa is difficult job, because Kṛṣṇa says manuṣyāṇāṁ sahasreṣu: "In thousands and thousands of people, one may be interested for siddhi." What is that siddhi? Siddhi, perfection. The perfection is how to get out of these material clutches, how to stop this repetition of birth, death, old age and… That is called siddhi. So kaścid yatati siddhaye.

Who is interested? They are dying like cats and dogs. They have accepted, "Oh, death is…" That's all. But there is a solution of death, but they are not interested. They are prepared to die like cats and dogs. That's all. The human life is meant for making solution of birth, death, old age and disease, but they will not take it. "Oh, that's all right. Let us die." "You are going to accept a next life as a tree." "Never mind." They say like that. "I'll forget." "No, you'll have to stand up seven thousand years in one place." "That's all right." They have become so dull. This is called Kali-yuga. Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ [SB 1.1.10]. Very slow, very bad. Manda means very bad. Sumanda-matayo, and if one has got some path or some sect, that is also adulterated, nuisance. Manda-matayoḥ. Manda-bhāgyaḥ, unfortunate. Even people have no idea what he's going to eat tomorrow. Actually, these things are coming. Manda-bhāgya, most unfortunate. Upadrutāḥ, always disturbed by so many natural disturbances, health disturbances, political disturbances. This is the position.

So there is great necessity of pushing on this movement, Kṛṣṇa consciousness, so that their life may be perfect. Although it is a difficult job, but still, we are trying our best. If people take advantage of this movement, then the whole problems of his life will be solved. That is Kṛṣṇa consciousness movement. Thank you very much. Hare Kṛṣṇa. (end)

681025BG.MON

Bhagavad-gītā 13.6-7

Montreal, October 25, 1968

(Prabhupāda reads from commentary by Baladeva Vidyābhūṣaṇa)

Prabhupāda:

mahā-bhūtāny ahaṅkāro

buddhir avyaktam eva ca

indriyāṇi daśaikaṁ ca

pañca cendriya-gocarāḥ

icchā dveṣaḥ sukhaṁ duḥkhaṁ

saṅghātaś cetanā dhṛtiḥ

etat kṣetraṁ samāsena

sa-vikāram udāhṛtam

This is more or less sāṅkhya philosophy, analysis of material elements. We are embodied in material elements. Kṛṣṇa is questioned by Arjuna, "What is this body and who is the owner of this body, and what is knowledge?" Kṛṣṇa has answered that "The soul is the owner of this body, and I also, I am also the owner of this body." The owner of this body, one individual soul and the Supersoul. Just like owner of this storefront. The tenant is in one sense an owner; at the same time the landlord is also owner. These points we have discussed. Now, Kṛṣṇa has also discussed that the knowledge by which we can understand the soul, the Supersoul, and the material embodiment, that is real knowledge.

People are after knowledge. So many there are, departments of knowledge. But according to Bhagavad-gītā, real knowledge is to understand the soul, the Supersoul, and the material world. So He's analyzing these material elements: mahā-bhūtāny ahaṅkāraḥ. Mahā-bhūtāni. There are five gross elements, which are called mahā-bhūtāni, great material elements. And what are those? Khadiny ahaṅkāras tad-hetus tamaso bhūtādi-saṁjño buddhis tad-hetur…pradhāno mahān avyaktaṁ tad-hetus tri-guṇavasthaṁ pradhāna indriyāṇi śrotrādīni,(?) one after another. This sky and false ego is due to the intelligence. Everything begins from the subtle. The most subtle element is the spirit soul, and little grosser than the spirit soul is the intelligence. And little grosser than the intelligence is the false ego identification. And little grosser than the false…, intelligence, is the mind. And from mind, then the senses. And the senses, next the grosser element is the body. So we have to analyze according to the śāstra, because it is not possible. Suppose the modern scientist is given to find out where is the soul in this body. It is not possible.

So we may be very proud of advancement of knowledge, but actually we are not yet advanced, so far material science is concerned, to understand the basic principle of the moving force which is moving this body, the… On account of the presence of the soul, we have got so much intelligence, we have got so much thoughtful, psychological effect. So many things wonderful they are. But as soon as the soul is not there, everything collapses. So the Buddhist theory that the intelligence or consciousness takes place at a certain point of material mixture… But that may be an argument, but actually it is not a fact. Any amount of material mixture, you cannot produce soul. They have produced so many things by material mixture, but nobody has produced. In India, of course, we heard so many news that "In America they have produced life in chemical laboratory." And sometimes they say, "In Russia they are trying." But this is not possible. Nobody has found. And greatest scientists, they have admitted that the problem of life is beyond the scope of material science.

So we have to take it from authoritative scriptures like Bhagavad-gītā, the Vedic literatures, that soul is different from this body, and… Of course, according to the mentality of the soul, we develop different kinds of body. And that is being described by Lord Kṛṣṇa to Arjuna. Pradhānam indriyāṇi śrotrādīni pañca vagadini ca pañceti daśa bāhyāni rajasahaṅkārakarya(?). Now, we have got ten different kinds of senses: five senses, working senses, and five senses acquiring knowledge. But these senses are also products of the ahaṅkāra, false ego. Sukṣmaḥ śabdādi-tanmātraḥ khadi-viśeṣa-guṇatayā vyaktaḥ santaḥ sthulaḥ śrotrādi-pañcaka-grāhya-viṣaya.(?) So from the five senses which are acquiring knowledge, the sense organs acting, they are produced. In this way, this body is composition of twenty-four elements. That is the analytical study of Bhagavad-gītā. And the sāṅkhya philosophy, Kapila's sāṅkhya philosophy, their analytical… The same thing. Revealed scriptures teach the same thing. There is no difference. But above these twenty-four elements, there is time, kāla, time element. That is also representation of the Supreme Lord. And above this time, there is God.

So actually, there are twenty-six different elements which is conducting this material world. Etat kṣetraṁ samāsena sa-vikāram udāhṛtam. Kṣetra means this body. Either you take this body or this material world, they are interaction of these twenty-four elements. Either you take the gigantic body of this universe or you take the body of this planet or you take this your body, my body, or a cat's body, dog's body, all these bodies, they are formed of these twenty-four elements, sa-vikāram, by action and reaction. Just like chemically, if you mix one chemical with another chemical, a third element is produced, similarly, originally the reservation of all these elements is called mahat-tattva. It is called pradhāna, upadhāna. So gradually they manifest, they divide by three guṇas. Three guṇas means in the mahat-tattva, in the total material reservoir, three guṇas, three modes of nature, first of all appear and they act with one another, and then gradually, one after another, the twenty-four elements become manifested. Etat kṣetraṁ samāsena sa-vikāram udāhṛtam.

Now, of course, we can theoretically accept that this is the position, but actually to understand the position, to acquire the requisite knowledge, that requires many stages of development. And how that knowledge is developed, that is also described in the Bhagavad-gītā by Kṛṣṇa. What is that? The first principle of acquiring knowledge is described here: amānitvam. Amānitvam. Amānitvam means that we are very much proud of our material existence. That pride must be given up. That is the first principle of knowledge. Athoktaṁ kṣetrād vibhinnatvena jñeyaṁ kṣetrajña-dvayaṁ vistareṇa nirūpayiṣyan taj-jñāna-sādhanāny amānitvādini viṁśatim aha pañcābhiḥ.(?) Now, the body and the soul. Now, the body is analyzed. It is composition of twenty-four elements. Now, how to understand the soul as he is? We are now in the position of material consciousness, and we have to develop into spiritual consciousness or Kṛṣṇa consciousness. What are the stages? That are being described. That means this is the general way of acquiring real knowledge of the soul and the body.

But Lord Caitanya Mahāprabhu has given us a special gift, but, that in spite of our not understanding everything very analytically, as they are described in the Vedic scriptures, one can understand himself by the simple process by chanting the holy name of the Lord. That is special gift of Lord Caitanya. He says that if you chant this Hare Kṛṣṇa mantra, then automatically everything will be revealed unto you. Because in this age it is very difficult to follow the process of knowledge. Just like amānitvam, to give up the pride of one's existential, material existential condition, amānitvam. Amānitvam means… Śrī Viśvanātha Cakravartī: sva-sat-kāraṇāpekṣatvam. Sva-sat-kāraṇa apekṣatvam, adambhitvam dharmikatvam. First thing is that to deny the material existence, that "I am not this matter." So this is not ordinary thing, that "I am not matter." But Lord Caitanya says that this realization that "I am not matter" will be very easily realized if you chant Hare Kṛṣṇa sincerely. He says that ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. If we chant Hare Kṛṣṇa, the immediate, first installment of profit will be the understanding that ceto-darpaṇa-mārjanam.

I am identifying myself as belonging to this material world. This is misunderstanding. Actually, I don't belong to this material world. The whole concept of my material life is based on this misunderstanding that "I am matter. I am this body." So Lord Caitanya says that even if you do not follow the regulation of acquiring this knowledge, simply if you chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, then your first installment of profit will be vanishing this misunderstanding that "I am this body." Ceto-darpaṇa-mārjanam [Cc. Antya 20.12], clearing the dust of the mirror of the mind. Darpaṇa means mirror. Just like on the mirror if there is dust, you cannot see your face very nicely. If you wipe the mirror very nicely… So this Hare Kṛṣṇa chanting is the process of wiping out the dust accumulated on the mirror of my mind. Mind, cetaḥ. Cetaḥ is consciousness. Mind is not exactly cetaḥ-consciousness.

So our movement for Kṛṣṇa consciousness is a process of clearing the consciousness. Originally, we are all Kṛṣṇa conscious. Because in the Bhagavad-gītā we understand that we are part and parcel of Kṛṣṇa. Kṛṣṇa says in the Fifteenth Chapter, mamaivāṁśo jīva-bhūtaḥ jīva-loke sanātanaḥ [Bg. 15.7], "These jīvas, these living entities, they are My part and parcel." And sanātana, part…, but they are not whole. The Māyāvādī philosophers, they claim to be the whole. But Vaiṣṇava philosophy, we do not claim that we are the whole. The Māyāvādī philosophers, they claim that "I am God." But we do not claim. We claim that we are part and parcel of God. As part and parcel of God, we have got the same quality. Just like minute particle of gold is also gold, but that part gold and the whole gold they are never equal. So I have got all the qualities. Qualitatively I am one, but quantitatively I am different. That is the version of Bhagavad-gītā. And actually, if we falsely claim that "I am God," then we have to show godly power. Unless we show godly power, simply claiming that "I am God," that is dambha, that is false pride.

Therefore the first condition of acquiring knowledge is adambhitvam. Amānitvam adambhitvam. First of all to deny that "I am not matter. I am…" Then "If I am not matter, then I am God." Oh, then Kṛṣṇa says, "No. That is your false pride. You are not God." Adambhitvam. Amānitvam adambhitvam ahiṁsā [Bg. 13.8]. Then nonviolence. As soon as one is a realized soul, he will be nonviolent. These are the different stages of acquiring knowledge. And when one is in full knowledge of Kṛṣṇa consciousness, he becomes qualified with all the good qualities, all the good godly qualities. The Bhāgavata says, yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ [SB 5.18.12] If one is actually in Kṛṣṇa consciousness, then all godly, good qualities will develop. Because we are part and parcel of God, the godly qualities are there. It is simply covered. Just like the fire is covered by ashes. If you fan out the ashes, then the fire comes out. Similarly, spirit soul is pure. So when he comes to Kṛṣṇa consciousness, then he becomes pure soul. Amānitvam adambhitvam. Amānitvaṁ sva-sat-kāraṇam apekṣatvam, adambhitvam dharmikatva-khyāti-phalaka-dharmācaraṇa-virahaḥ.

Adambhitvam means one should not think… Suppose I am very much advanced in spiritual knowledge, but I should not be very much proud of it. Generally, in this age people want false, I mean to say, designations, that "I am very religious. I know everything. I am God." So many things. These are false pride. So actual knowledge is that "I am smaller than the straw in the street." That is the instruction of Caitanya Mahāprabhu. Caitanya Mahāprabhu says that tṛṇād api sahiṣṇunā: one should be tolerant. One should be humbler than the straw in the street. Sunīcena. One should think himself as smaller than the grasses on the street. And tṛṇād api sunīcena taror api sahiṣṇunā. And one should be tolerant like the tree. Amāninā, without claiming any respect from others. Amāninā mānadena, but one should give all respect to others. Mānadena kīrtanīyaḥ sadā hariḥ [Cc. Ādi 17.31]. In that stage one can chant Hare Kṛṣṇa very nicely. Of course, it is very difficult, but Kṛṣṇa will help us.

Now, this tṛṇād api sunīcena, one may think, "Oh, it is artificial to think that I am smaller than the grass in the street." But actually, it is not artificial. It is actually the fact. Why? From the Padma Purāṇa, Vedic literature, we understand that the form of the soul is one ten-thousandth part of the upper portion of the hair. Now how much small we are, just we can imagine only. There is no instrument to divide the upper portion of the hair into ten thousand parts. And just to take one part as the magnitude of the soul, that is not… Actually, we are very small. That small particle of soul is within the ant and within the elephant. It is a bodily expansion only that we are, we appear…, the elephant appears to be the biggest animal, and the ant or the germ appears to be the smallest. But actually, these are bodily expansions. The soul as it is is really smaller than the grass or straw on the street.

So Vedic aphorism says that ahaṁ brahmāsmi. Ahaṁ brahmāsmi. So ahaṁ brahmāsmi sometimes mistakenly is understood that "I am the Supreme God." Ahaṁ brahmāsmi means "I am Brahman." Brahman means spirit. "I am spirit soul." This conception, this identification, is right. This is the right identification. As soon as I think that "I am elephant" or "I am ant," that is not my identification. That is my misidentification. My real identification is that "I am neither ant nor elephant, but I am spirit soul." But sometimes by identifying myself with the spirit soul, sometimes I falsely claim that "I am the supreme soul." Therefore Caitanya Mahāprabhu says that tṛṇād api sunīcena, "You are soul, you are spirit soul, but you are smaller than the smallest straw in the street." So actually, there is no miscalculation. The conclusion is there. So adambhitvam dharmikatva-khyāti-phalaka-dharmācaraṇa. Khyāti. We should not be very much anxious about being famous. Not, "Oh, there is a great man who knows everything about spirit and who is perfect." No. We should be very sincere to understand things as they are. We should not falsely claim which I am not.

The most, I mean to say, prideful claim is that "I am God." This is strictly forbidden by our sampradāya, that "Don't claim." Caitanya Mahāprabhu especially, when He was talking with one of His devotees, Rāmānanda Rāya… The subject matter was how to get perfection. Rāmānanda Rāya was suggesting… Of course, from Vedic literature, perfection, the path of perfection, is to follow the institution of four varṇas and four āśramas. That is a fact. Four varṇas and four āśramas. What are the four varṇas and four āśramas? There are four division of social life and four divisions of spiritual life. The four divisions of social life is the intelligent class of men, the martial class of men, and the mercantile class of men, and the laborer class of men. You can divide any social system in any country, in any place, there are these four classes of men. One class of men, they are very intelligent. They are scientists, they are philosophers, they are great writers, poets, thinkers. Naturally, by nature, they are inclined to these kinds of work. They are called intelligent class. Similarly, there is a class of men who are interested to take part in politics, in diplomacy, or to stand for election as president or as governor. In every country, in every place. They are called administrator class, or martial-spirited. They are prepared to fight also. So there is a class. And the third class is the mercantile class. They want to do some business, trade, industry, and make some profit. And the laborer class, they are neither intelligent, nor, I mean to say, they want to take part in politics, nor they are able to do independent business. Under the circumstances, they are to give their labor and work under somebody and get some remuneration. So these classes are in every country. You call it by different names. In India, of course, these classes are named as the brāhmaṇas, kṣatriyas, vaiśyas, and the śūdras. But in many places I was asked that "Why in India there is caste system?" So this caste system is not only in India. In everywhere the caste system is there. And enviousness between one community to another, that is also existing everywhere. This is human nature.

So this is the classification of a society. And there is another classification which is called spiritual developmental classification. The brahmacārī, gṛhastha, vānaprastha, and sannyāsī. Brahmacārī means student life, student life to acquire knowledge. And gṛhastha life is householder. After acquiring knowledge, one may get himself married with a suitable girl and live peacefully in the society-for spiritual cultivation. Everything for spiritual cultivation. And then vānaprastha, retired life; then sannyāsa, renounced order of life. So Rāmānanda Rāya explained these four principles, four divisions of social order and spiritual development, but Caitanya Mahāprabhu immediately said, "Oh, this is not for Me." Eho bāhya āge kaha āra. "This is external. If you know something better than this, then you explain."

Why Caitanya Mahāprabhu denied these social orders? Because He was to give immediately benefit to the fallen souls of this age. So He denied this system, not that He decried this system, but He knew that this system cannot be introduced strictly at the present moment in this age. So in this way, gradually, he presented jñāna-miśra-bhakti, devotional service with knowledge, renouncement of this material connection. In every step, Caitanya Mahāprabhu said, "Oh, this is not suitable. This is not suitable." Then at last… Not at last, in the middle, Rāmānanda Rāya suggested that jñāne prayāsam udapāsya namanta eva: "One should give up the false knowledge, false knowledge that 'I am God. I am God.' " This is false knowledge. So when this was recommended by Rāmānanda Rāya to Caitanya, that "One should give up this false knowledge…" Jñāne prayāsam udapāsya namanta eva. "One should be very meek and humble," namanta eva jīvanti, "and in that way if he lives," san-mukharitāṁ bhavadīya-vārtām, "and tries to receive knowledge from really self-realized persons…" The motto of life. He is describing the motto of life, that "One should not be falsely proud, one should be very much meek and humble, and try to receive knowledge from self-realized persons. If one continues, follows these principles, then one day he will find that God, who is ajita, who cannot be conquered by anyone, who cannot be known by anyone, God realization…"

Because God realization is not an ordinary job. It is very difficult. Manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. In the Bhagavad-gītā you'll find that "Out of many, many thousands of men, one may be interested how to make perfect this human form of life. And out of many, many thousands of perfect persons, one may know actually what is God, what is Kṛṣṇa." So God is unconquerable, cannot be conquered, or He cannot be understood by your puffed-up mentality that "I can know Him." No. God can be known by the meek and humble who is submissive and who takes the shelter of a God-realized person and tries to hear from him. Then Rāmānanda Rāya… Not Rāmānanda Rāya, it is a quotation from Bhāgavata. Then the result is, although God is unapproachable by our limited knowledge, He becomes jita. Jita means He becomes conquered-simply by this position.

So we are following that system. Caitanya Mahāprabhu approved this system, that one may remain in his position, never mind what he is. It doesn't matter, either he is Indian or American or a brāhmaṇa or a kṣatriya or white or black. But a human being with common sense, if he simply gives up his false, puffed-up knowledge that "I am God," and becomes humble and meek, and tries to understand the science of God from a realized soul, then one day it will so happen that God has become within his hand. Prāyaśo 'jita jito 'pi. God cannot be conquered, God cannot be understood, but jito 'py asi, by following this process, God becomes conquered, or one can understand actually the nature of God by this process.

So our propagation for opening different centers is for this purpose, that we give chance. This is our duty. Lord Caitanya Mahāprabhu and Kṛṣṇa also recommended this process, that if you give chance to the people to understand the real knowledge from the Bhagavad-gītā… Now it remains to the people to accept it or not accept it. That is his choice. But our duty is… Just like representative of a business firm, he goes from door to door, from shop to shop, that "Here is a thing we are selling, and this is such and such." Now, it does not mean that wherever the representative will go the things will be sold. No. That is not expected. But maybe somebody may come and take to such transaction maybe seriously. But we cannot expect that everyone will understand the science of Kṛṣṇa consciousness. It is not for ordinary man, not for the proud man, especially, who is thinking that "I am God." It is for the humble and meek who can actually submit to a God-realized person and receive knowledge from him. But he has the, I mean to say, liberty to inquire from him. One should not blindly accept the thesis or the theory which is put forward from Bhagavad-gītā. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. One should be asking questions by two principles. He should ask questions from a person whom he believes to be a man of knowledge. Otherwise it is simply waste of time. And at the same time, sevā, by service. Then question is allowed. Otherwise, blind acceptance is no acceptance. One should understand, but with service and surrender. These are the processes, and we are trying to administer this Kṛṣṇa consciousness under the principle of Bhagavad-gītā and Lord Caitanya.

So you are all welcome, and if you put up questions to understand, we shall be very glad to serve you. Any questions? (end)

730929BG.BOM

Bhagavad-gītā 13.6-7

Bombay, September 29, 1973

Prabhupāda:

mahā-bhūtāny ahaṅkāro

buddhir avyaktam eva ca

indriyāṇi daśaikaṁ ca

pañca cendriya-gocarāḥ

icchā dveṣaḥ sukhaṁ duḥkhaṁ

saṅghāṭaś cetanā dhṛtiḥ

etat kṣetraṁ samāsena

sa-vikāram udāhṛtam

Kṛṣṇa is discussing kṣetra, kṣetrajñaḥ, jñāna, and jñeyam. So kṣetra… Idaṁ śarīraṁ kṣetram ity abhidhīyate. This body is the kṣetra. Ksetra means the field of activities. Just like a cultivator, he has got a certain portion of land and according to the land, he is seeding, sowing the seeds of grains, and as he's working, he's getting the profit by agricultural product, similarly, this body is a field, is field, and we are sowing the seed, karma, sowing the seed and getting the result. Karmaṇā daiva-netreṇa [SB 3.31.1].

Why we have got different types of bodies? Why we haven't got, everyone, the same type of body? Somebody is fat, somebody is very thin, somebody white, somebody black, somebody very beautiful, somebody very ugly. There are so many varieties of bodies. Why? Saṅghāṭa. This is combination, color combination. There are three guṇas. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. As you are associating with the guṇas, you are getting different types of body.

That is, Kṛṣṇa is explaining here, that mahā-bhūtāny ahaṅkāra. The ahaṅkāra is very important thing. False ahaṅkāra and real ahaṅkāra. Ahaṅkāra means law of identity. "I am Indian," this is ahaṅkāra. "I am American," this is ahaṅkāra. "I am rich man," this is also ahaṅkāra. "I am poor man." There are so many ahaṅkāras, law of identification. So this ahaṅkāra is the basis of getting a type of body, And… This is the subtle basis, ahaṅkāra. Mano buddhir ahaṅkāra. There are eight material elements: bhūmir āpo 'nalo vāyuḥ khāṁ mano buddhir eva ca [Bg. 7.4]. That is stated in the seventh chapter. This earth, water, fire, air, sky, mind, intelligence, and ahaṅkāra. This is creating my different types of body.

Kṛṣṇa therefore says, mahā-bhūtāny ahaṅkāro buddhir avyaktam eva ca. Avyaktam means the total material substance. Just like when you construct a house there are heaps of materials, some stone, some cement, some woods, some iron, and you combine together… Tejo-vāri-mṛd-vinimayam. This whole world is exchange of three things: teja, fire, vāri, means water, and mṛt, means earth. So what is this Bombay city? The Bombay city is a heap of tejo-vāri-mṛd-vinimayaḥ. And… Here is one expert engineer, he knows how to mix these three things, tejo-vāri-mṛd-vinimayam, exchange. If there was no stock of tejo-vāri-mṛd-vinimayam, you could not build such a nice city. But who is supplying the ingredients? Can you create earth? No. Can you create water? No. You cannot create. You are simply working. You are simply working hard mixing them. That's all. Tejo vāri-mṛd-vinimayam. You cannot create. That is not possible. The creator is God. The creator is God. That is stated in the seventh chapter, prakṛtir me aṣṭadhā. Me, Kṛṣṇa says, "It is mine."

So this is called illusion. We are using Kṛṣṇa's property, but we are claiming "our." That is called illusion. Therefore śāstra says, Veda says, īśāvāsyam idaṁ sarvam: [Īśo mantra 1] "Everything belongs to God." You cannot create this big mass of water, sea, or ocean. That is not possible. Who has created? Somebody has created. That is stated in the śāstra. There is perspiration. This water is perspiration of Mahā-Viṣṇu. We can understand because we are minute particle of Mahā-Viṣṇu. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. So sometimes we perspire and create some water, say, half an ounce water. But if somebody has unlimited power to perspire and create water, where is the difficulty to understand? There is no difficulty. If you take it for acceptance that this vast mass of water has come from the perspiration of the Supreme Personality of Godhead. So there is nothing to deny this fact. Acintya-śakti. Acintya-śakti means inconceivable power. We have got inconceivable power. Because we are minute particle of God, we have also minute inconceivable power. We do not know how the hairs are growing, but the energy is there within me. Similarly, so many things come out from the inconceivable power of Kṛṣṇa. Therefore Kṛṣṇa claims,

bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkara itīyaṁ me

bhinnā prakṛtir aṣṭadhā

[Bg. 7.4]

"They are My separated energy." So this whole earth is creation of these five elements, gross elements. So it is Kṛṣṇa's property. How we can claim, "This is our property?" That is illusion. We are claiming, "This portion is American," "This portion is Indian," "This portion is Pakistani," but we do not know that no portion belongs to us; everything belongs to Kṛṣṇa.

For practical purpose, even if we accept that the whole world belongs to Kṛṣṇa, God, and we are sons of God, we have got right to use the property of father, so you can use. But the difficulty is that we are claiming that "This portion is mine, this portion is mine." But if we don't claim like that, everything belongs to God, that is practical communism. If we accept the whole world as the property of God, make God-centered communism… The Russians, they are making the state-center communism. But if you make God center… That is Īśopaniṣad, īśāvāsyam idaṁ sarvam: [Īśo mantra 1] "Everything belongs to God." And everyone has, that is stated in the śāstra, that everything belongs to God, everything is property of God, and we can utilize. We can use that. Yāvad artha-prayojanam. As much as we require, we can take.

Just like the birds and beasts. They are living on nature's condition. The bird will go to a tree and eat some fruit, but not more than he requires; neither he will take the fruit at his home to stock for next day or for making black market. No. We have created all this nonsense situation by claiming God's property as ours. This is the mistake. But the rascal leaders, they do not know what mistake they have committed in the beginning.

Stena eva sa ucyate [Bg. 3.12]. Everything belongs to God. Therefore everything should be employed in the service of God. This is our Kṛṣṇa consciousness philosophy. We do not take anything which has no connection with Kṛṣṇa. We take everything… Just like we are using this microphone. We do not think it is material. Because it is being used for Kṛṣṇa's purpose, therefore it is spiritual. That is the difference between material and spiritual. When you accept it as your own or for your own sense gratification, that is material. And if you accept everything as Kṛṣṇa's and you simply take Kṛṣṇa's prasādam, then it is spiritual.

We are not Māyāvādī philosophers that we say, brahma satyaṁ jagan mithyā. No. Why jagat should be mithyā? If Kṛṣṇa is truth, God is truth, the jagat is also truth because it is the energy of Kṛṣṇa. Kṛṣṇa says, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4]. Therefore our Gosvāmīs prescribed,

prapañcikatayā buddhyā

hari-sambandhī-vastunaḥ

mumukṣubhiḥ parityago

phalgu vairāgyaṁ kathyate

Prapañcikatayā buddhyā. (sharp cracking sound; aside:) What is this sound? Prapañcika-buddhyā, by accepting something as material, hari-sambandhī-vastunaḥ, but it has connection with Hari, so if we give it up, then it is phalgu-vairāgya. Just like this, for land we are fighting. Because we are thinking that "Kṛṣṇa has come here, Kṛṣṇa is seated here. It cannot be vacated." We are not thinking that it is a material thing. This is an example.

Just like Arjuna. Arjuna fought because he thought that this war, this Kurukṣetra battle is for the satisfaction of Kṛṣṇa. Kariṣye vacanaṁ tava [Bg. 18.73]. In the beginning, Arjuna denied to fight. He thought, "Why shall I fight with my kinsmen? Let them enjoy." But when he understood that "It is Kṛṣṇa's desire," nimitta-mātraṁ bhava savyasācin: "It is already planned." Kṛṣṇa said, "My dear Arjuna, you are thinking that you'll save your relatives, but you are wrong. It is already planned. Those who have come here, they must be killed. That is already My plan. You simply become an instrument." Nimitta-mātraṁ bhava savyasācin. So when Arjuna understood that "It is the Kṛṣṇa's plan. Then I am servant of Kṛṣṇa; I must satisfy Kṛṣṇa." Arjuna therefore asked, Kṛṣṇa therefore asked Arjuna, "Now, after hearing My instruction in the Bhagavad-gītā, what you are going to do?" Arjuna replied, naṣṭo mohaḥ smṛtir labdhā. "My Lord Kṛṣṇa, my illusion is now over." Smṛtir labdhā, "I have got my remembrance. Everything belongs to You. For Your satisfaction everything must be done." Kariṣye vacanaṁ tava [Bg. 18.73]. "Yes, I'll fight."

This is Kṛṣṇa consciousness. So long you think it is for your satisfaction, that is material. And as soon as you think, as soon as you understand that everything belongs to Kṛṣṇa and everything should be used for the service of Kṛṣṇa, that is spiritual. That is the distinction between material and spiritual. There is nothing like that spiritually something wonderful. But everything… Īśāvāsyam idaṁ sarvam [Īśo mantra 1]. If everything belongs to Kṛṣṇa, where is material? There is nothing material. Everything is spiritual, but we do not know how to use it. Therefore it is material. When you forget Kṛṣṇa, when you forget the proprietorship of Kṛṣṇa upon everything, that is material. Hari-sambandhena. Kṛṣṇa-sambandhe. Nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate. This is the injunction of the Gosvāmīs, that we have to accept everything as Kṛṣṇa. That is the fact.

And we are using everything without utilizing for Kṛṣṇa's purpose; therefore it is material. And in the Bhagavad-gītā it is said, stena eva sa ucyate: [Bg. 3.12] "He is thief. He is thief." Yañārthāt karmano 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]. As one man is criminal because he does not satisfy the state… What is the position of a criminal person? Because he disobeys the laws of the state, he is criminal. That is the distinction between a good citizen and a criminal citizen. One who does not obey the laws of the state, he is criminal. So everyone who does not obey the orders of the Supreme Personality of Godhead, he is criminal. Stena eva sa ucyate. This is the verdict of the śāstra. Forgetfulness of Kṛṣṇa, or God, is materialism, and not to use things for Kṛṣṇa's satisfaction is criminality.

So people do not understand these things. Kṛṣṇa therefore explaining that "This body…" Mahā-bhūtāny ahaṅkāro buddhir avyaktaṁ eva ca indriyāṇi daśaikaṁ ca. Indriyāṇi, these ten senses, five senses for acquiring knowledge and five senses for acting, ten, and the mind, ten and one, eleven… Indriyāṇi daśaikaṁ ca pañca cendriya-gocaraḥ. Indriya-gocaraḥ, the object of sense gratification, tan-mātra. Just like rūpa-rasa-gandha-śabda-sparśa. Beauty. Rūpa-rasa, taste. Rūpa-rasa-gandha, smell; śabda, sound; sparśa, touch. These are the objects of enjoyment. Our eyes are there. We are hankering after seeing very beautiful things. Rūpa-rasa. The tongue is there. We are always trying to taste very nice eatables. Gandha. Nose is there. We want to smell very flavorable flowers and other things. In this way we have got indriyas, senses, and this body made of gross elements, and the ahaṅkāra and buddhi, buddhi. Mano buddhir ahaṅkāraḥ. These are the subtle body. In this way this kṣetra, this body, is combination of all these things. Combination of all these things. Now it is very…

mahā-bhūtāny ahaṅkāro

buddhir avyaktam eva ca

indriyāṇi daśaikaṁ ca

pañca cendriya-gocaraḥ

Icchā-dveṣa… This is the icchā-dveṣa, action of the mind, willing, feeling. Icchā-dveṣa. Sometimes we like something, sometimes we do not like. This is called icchā-dveṣa. Iccha dveṣa-samutthena sarge yānti parantapa [Bg. 7.27]. We take birth within this material world according to icchā and dveṣa. These two things are there. Something we like, something we do not like.

icchā-dveṣaḥ sukhaṁ duḥkhaṁ

saṅghāṭaś cetanā dhṛtiḥ

etat kṣetraṁ samāsena

sa-vikāram udāhṛtam

This is the combination of all these things. That has made this body. So the composition is very subtle.

Good chemists, they can understand how by combining different elements they can produce something. So these chemical products of this body is described by Kṛṣṇa very nicely, gross chemical and subtle chemical. But I am different from this. That is knowledge. I am different from this combination. But that we do not know. That is ignorance. I am thinking that "I am this combination," and I am thinking, "Wherefrom this combination has come into being, that is my place." That is described in the śāstras, yasyātmā-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ [SB 10.84.13]. The chemicals comes from the earth. So everything in my body, they have come from these material elements and I'm identifying, "This place is mine because this body is born out of these elements." That is going on as nationalism. Bhauma iḍya-dhīḥ. Bhauma iḍya-dhīḥ. They'll not prefer worshiping Kṛṣṇa. They'll prefer worshiping that land from which this body has emanated. Bhauma idya-dhiḥ.

So śāstra says, "Anyone who identifies this body as self," yasyātmā-buddhiḥ kuṇape tri-dhātuke… This body is made of three dhātus, kapha, pitta, vāyu, according to Ayurveda system. Kapha, mucus, and bile. Kapha pitta vāyu. Yasyātmā-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu [SB 10.84.13]. And kinsmen, my own persons, sva-dhīḥ kalatrādiṣu, wife and production from the wife, children. Or dynasty, family, community. Sva-dhīḥ kalatrādiṣu. Yasyātmā-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ [SB 10.84.13]. And that land, "This is my birthplace. This is worshipable." Yat-tīrtha-buddhiḥ salile na karhicij. And they go to the places, holy places of pilgrimage, tīrtha-buddhiḥ salile.

Just like somebody goes to Haridwar, Vṛndāvana. They finish their tīrtha, going, taking so much trouble. Just like in Calcutta there is Ganges, but people will go to Haridwar for taking bath in the Ganges there. Why it is prescribed? Not for the Ganges. The Ganges is there already in Calcutta. But if you go to a holy place, you'll find saintly person. That is required. But if you simply go to the holy places and take bath in the water and finish your business… No. That is not recommended. Tīrtha, going to tīrtha means to find out a learned saintly person and take knowledge from him. That is tīrtha.

Therefore it is said, yat-tīrtha-buddhiḥ salile na karhicij janeṣv abhijñeṣu. Those who are expert in giving knowledge, we should associate. Satāṁ prasaṅgān mama vīrya-samvido bhavanti hṛt-karṇa-rasāyanaḥ kathāḥ [SB 3.25.25]. If we associate with saintly persons and hear from them Bhagavad-gītā and other Vedic literatures, then hṛt-karṇa-rasāyanaḥ kathāḥ, it becomes appealing to the heart, hṛt, and pleasing to the ear. Hṛt-karṇa-rasāyanaḥ kathāḥ taj-joṣaṇād. And if you bring them into practical purposes, apply in your life, then śraddhā bhaktir ratir anukramiṣyati. Then gradually you'll become faithful to the Supreme. Śraddhā bhaktir. You'll develop your natural instincts of devotional service. Śraddhā bhaktir ratir, attachment. Anukramiṣyati, one after another. This is the process.

Unfortunately, we are not taking advantage of these prerogatives of human life. We are simply engaged like cats and dogs for utilizing our life: eating, sleeping, sex life and defense. Āhāra-nidrā-bhayaṁ maithunaṁ ca samānyam etat paśubhir narāṇām. These demands of the body, eating, sleeping, sex life and defense, that is there in the animal life. Then where is the difference between the animal life and human life? Unless you become inquisitive to know, athāto brahma jijñāsā.

Therefore Vedānta-sūtra says that this life is meant for inquiring about the Absolute Truth, tattva-jijñāsā. Jīvasya tattva-jijñāsā. In the Bhāgavata also says. Athāto brahma jijñāsā. So this Kṛṣṇa consciousness movement is awakening the dormant inquiry of the human society to inquire "What I am? What is God? What is my relationship with God? Why I have come here in this material world? What is the reason? Why I am suffering? I don't want to die, but why death is forced upon me?" These are the questions to be solved in human life. Not the economic development. There is no question of economic development. Everyone is taken care by the mercy of God. Just like we are human beings. We are only four hundred thousand species, forms. But out of eight million four hundred thousand species, the eight millions forms of life, birds, beasts, they are taking [taken] care. There is no economic development program. They are eating very nicely. In Africa there are millions of elephants. They are eating very nicely. There is no question of scarcity of food. So why don't you think like that? Tasyaiva hetoḥ prayeteta kovido na labhyate yad bhramatām upary adhaḥ [1.5.18].

Therefore human life is simply meant for inquiring about the Absolute Truth, not for engaging oneself for this so-called economic development. That is already there by God's arrangement. Actually, I am wandering all over the world. There are immense space in this planet also. In Africa, in Australia, ten times of the population can be accommodated, and they can produce their food. But the īśāvāsya… We have forgotten that everything belongs to God. We are thinking "It is my land. You cannot come here. It is my land. You cannot come here." This mismanagement of the human society is the cause of all troubles, all problems. Therefore the human society must have Kṛṣṇa consciousness to solve all the problems of life. Thank you very much. (end)

730930BG.BOM

Bhagavad-gītā 13.8-12

Bombay, September 30, 1973

Prabhupāda:

amānitvam adambhitvam

ahiṁśā kṣāntir ārjavam

ācāryopāsanaṁ śaucaṁ

sthairyam ātma-vinigrahaḥ

indriyārtheṣu vairāgyam

anahaṅkāra eva ca

janma-mṛtyu-jarā-vyādhi-

duḥkha-doṣānudarśanam

aśaktir anabhiṣvaṅgaḥ

putra-dāra-gṛhādiṣu

nityaṁ ca sama-cittatvam

iṣṭāniṣṭopapattiṣu

mayi cānanya-yogena

bhaktir avyabhicāriṇī

vivikta-deśa-sevitvam

aratir jana-saṁsadi

adhyātma-jñāna-nityatvaṁ

tattva-jñānārtha-darśanam

etaj jñānam iti proktam

ajñānaṁ yad ato 'nyathā

[Bg. 13.8-12]

Śrī Kṛṣṇa has explained… The question was kṣetraṁ kṣetrajñam, and jñānam and jñeyam, the questions. What is this body… (aside:) I am overlapped. Kṛṣṇa has explained already,

ṛṣibhir bahudhā gītaṁ

chandobhir vividhaiḥ pṛthak

brahma-sūtra-padaiś caiva

hetumadbhir viniścitaiḥ

[Bg. 13.5]

There are many scriptures and many philosophers, ṛṣis, as I explained yesterday, nāsau ṛṣir yasya mataṁ na bhinnā: "He's not a philosopher who hasn't got a different opinion." Because this material world is practically a challenge to the supreme authority. The supreme authority Kṛṣṇa, He's the bhokta actually, He's the enjoyer.

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

That point is missing. Real enjoyer or proprietor is Kṛṣṇa. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. He's the proprietor. Sarva loka, not only of this loka, earthly planet, but there are innumerable planets within this universe and there are innumerable universes also, not one universe. Yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Jagad-aṇḍa means universe. It is just like egg shape. anda. You can see this universe, the sky is…, horizon. So it is just like egg shape. All the planets and the universes, they are egg shaped. Therefore they are called anda, jagad-aṇḍa, brahmanda. So this jagad-aṇḍa…

And Brahmā is called jagad-aṇḍa-natha. Jagad-aṇḍa-nātha means Brahmā. As in each department, for management there is a manager, similarly, in each brahmāṇḍa there is a manager who is called Brahmā. And each planet, there is also a manager or head. That is the system. And the supreme head is Kṛṣṇa.

Just like we have a manager, a head, on this planet. Now we have divided. Formerly this planet was one unit, and there one head, the emperor. Just like Yudhiṣṭhira Mahārāja was the emperor of the whole world. Parīkṣit Mahārāja. All kings formerly, whoever became king, emperor, he ruled over the whole planet. In each and every planet there was a ruler, but now, in the days of democracy, there are so many rulers, practically each and every one of us is a ruler. This is democracy.

But actually the arrangement is that ruler should be one, and the supreme ruler is Kṛṣṇa. Ruler means īśvara. So there are so many īśvaras. Īśvara means that actually there must be one īśvara, one ruler, but because here in this material world every one of us is trying to become īśvara, therefore the Māyāvādī philosophy is that everyone is īśvara. That's all right. But that īśvara is not sublime. I may become īśvara amongst my disciples, but I am not the supreme, I'm not īśvara of everyone. So īśvara is actually Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1], the śāstra says. There are īśvaras, rulers. That's all right. But the supreme ruler is Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac cid ananda vigrahaḥ [Bs. 5.1]. This is stated in the Brahma-saṁhitā, and Kṛṣṇa also says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. "There is nobody else superior than Me." That is the fact.

People are searching after Īśvara, "Can you show me God?" "There is no God." "God is dead." So many philosophers and theories are there, but actually there is God. Here is God, Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānandaḥ vigrahaḥ [Bs. 5.1]. Ekale īśvara kṛṣṇa. In Caitanya-caritāmṛta it is said that "Only īśvara is Kṛṣṇa, the Supreme." Ekala īśvara kṛṣṇa, āra saba bhṛtya [Cc. Ādi 5.142]. "All others, they are servants." Nobody is actually īśvara. And we find it practically. Everyone in this material world, he may become an īśvara is his group, but he is also controlled by somebody superior. That is the position of this relative īśvara. But Kṛṣṇa is absolute īśvara. Nobody is īśvara above Him. That is Kṛṣṇa. So, everyone is trying to be īśvara. This is the material world. Everyone is trying to be īśvara.

So Kṛṣṇa says that, ṛṣibhir bahudhā gītam. Because everyone is trying to be superior. Nāsau ṛṣir yasya mataṁ na bhinnā, that every philosopher must give his own opinion and it must be refuted by another. Therefore śāstra says that in this way you cannot ascertain what is the reality. Tarko 'pratiṣṭha. If you want to understand the reality by your arguments, reasoning power, that is not possible. Because I may be very nice arguer, but another person may be better arguer, he can defeat me. And that is going on.

Therefore simply by arguments, you cannot reach the Absolute Truth. That is not possible. Tarko 'pratiṣṭha. And if you simply depend on the śruti, śrutayo vibhinnaḥ. The Vedic literatures are different: Sāma, Yajur, Ṛg, Artharva. And not only that, other scriptures there are. So Śrutayor vibhinnāḥ nāsau ṛṣir yasya mataṁ na bhinnā, dharmasya tattvaṁ nihito guhāyām. To understand religious principle, it is very difficult.

Therefore our duty is, mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. "We have to accept that way which is given by the mahājana." Mahājana. So śāstra… We are sometimes in difficulty to find out the mahājana, who is mahājana. That mahājana is also described in the śāstras, who can be accepted the greatest authority, mahājana. That is stated in the Sixth Canto of Śrīmad-Bhāgavatam. Svayaṁbhur nāradaḥ śaṁbhuḥ [SB 6.3.20]. They are mahājanas. Svayambhuḥ means Brahmā. Brahmā is mahājana. Svayambhu, Nārada. Nārada Muni is mahājana. And Śambhu, Lord Śiva, he is also mahājana. Svayaṁbhur nāradaḥ śaṁbhuḥ kumāraḥ [SB 6.3.20], four Kumāras. Sanat-kumārādi, they are also mahājanas. Kapila, Kapiladeva who expounded that Sāṅkhya philosophy, Kapiladeva. He is incarnation of God. Kumāraḥ kapilo manuḥ.

Svayambhuva Manu, he is also authority. Manu's name is also mentioned in the Bhagavad-gītā. Imaṁ vivasvate yogaṁ proktavān aham avyayaṁ vivasvān manave prāhuḥ [Bg. 4.1]. So therefore Manu is also mahājana, he's authority. There is Manu-saṁhitā. Our Vedic system is conducted, the law, the law-giver is Manu. From Manu, the manuṣya, "man", these words have come, Manu. Descendant of Manu, human society, manuṣya.

So Prahlāda, Prahlāda Mahārāja is mahājana. Janaka, Janaka Mahārāja. Prahlādo janako bhīṣmaḥ, Bhīṣmadeva, grandfather Bhīṣmadeva, the grandfather of the Pāṇḍus. He is also mahājana. Prahlādo janako bhīṣmo baliḥ, Bali Mahārāja, he is mahājana. Vaiyāsakiḥ, Śukadeva Gosvāmī, and Yamarāja, he is also mahājana.

So we have to follow the footsteps of the mahājana. Otherwise we shall be bewildered. Kṛṣṇa therefore, He says, ṛṣibhir bahudhā gītam: "There are many saintly persons, great sages, and they have spoken in various ways." But Kṛṣṇa concludes, the Vedānta-sūtra. Vedānta-sūtra, He gives reference because this Vedānta-sūtra comes from the disciplic succession of Brahma. Brahma-sūtra. Lord Brahma, Kṛṣṇa instructed Brahma. Tene brahma hrdā ādi-kavaye [SB 1.1.1]. Ādi-kavi is Brahmā, and Kṛṣṇa instructed him. Tene brahma… Brahmā means Vedas. Śabda-brahma. The śabda-brahma was instructed to Lord Brahmā by Kṛṣṇa. Therefore Kṛṣṇa is the original guru.

Therefore Kṛṣṇa says in the Bhagavad-gītā, imaṁ vivasvate yogam proktavān aham: [Bg. 4.1] "This yoga system, Bhagavad-gītā yoga system, I first of all spoke to the sun-god." Vivasvān manave prāhuḥ. And the sun-god, whose name is Vivasvān, he spoke to his son Manu. Manur ikṣvākave 'bravīt. And Manu spoke to his son, Mahārāja Ikṣvāku. Mahārāja Ikṣvāku is coming from the dynasty of the sun-god Vivasvān. There are two kṣatriya families, one from the moon god, another, the sun-god. So Mahārāja Rāmacandra appeared in the family of the sūrya-vaṁśa, Ikṣvāku, Mahārāja Ikṣvāku.

So this is the paramparā system. And everything is described in the Brahma-sūtra by Vyāsadeva. Vyāsadeva happens to be the disciple of Nārada. Nārada happens to be disciple of Brahma. And from Vyāsadeva, Madhvācārya; then from Madhvācārya disciplic succession, Mādhavendra Purī. Mādhavendra Purī was the spiritual master of Īśvara Purī. Īśvara Purī was the spiritual master of Caitanya Mahāprabhu. Caitanya Mahāprabhu is the spiritual master of the Six Gosvāmīs of Vṛndāvana: rūpa sanātana bhaṭṭa raghunāth, śrī jīva gopāla bhaṭṭa dāsa raghunāth. So from the Gosvāmīs, then Kavirāja Gosvāmī, Viśvanāth Cakravārtī Ṭhākura, then Jagannāth dās Bābājī, then Bhaktivinoda Ṭhākura, Gaura-Kiśora dāsa Bābājī, Bhaktisiddhānta Sārasvatī. And we are servant of Bhaktisiddhānta. So there is a disciplic succession.

That paramparā should be followed. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. If we want to understand really Vedic literature, then we must follow the paramparā system. There are four sampradāyas, paramparā: the Rāmanuja Sampradāya, Madhvācārya Sampradāya, Viṣṇu Svāmī Sampradāya, Nimbārka Sampradāya. So we belong to the Madhvācārya Sampradāya. Fortunately, all these ācāryas, even Śaṅkarācārya, they appeared from South India. This sampradāya, ācārya-sampradāya, is going on all over India. So every sampradāya has got his commentary on the Brahma-sūtra. Therefore Kṛṣṇa says here, brahma sūtra-padaiś caiva hetumadbhir viniścitaiḥ [Bg. 13.5]. Unless a sampradāya, the four sampradāyas, they do not comment on the Brahma-sūtra, he'll not…, that sampradāya is not accepted. And if you do not accept the sampradāya…, sampradāya-vihīnā ye mantrās te niṣphalā matāḥ.

If you do not take your initiation mantra from the sampradāya, then it is useless. Now, there are so many apasampradāya. They do not come in disciplic succession, but becomes guru, teacher. Therefore everything is topsy-turvied. Nobody has got fixed idea what is God. Everyone has created his own philosophy. The whole thing is now confused.

Therefore Kṛṣṇa specifically mentions, Brahma-sūtra. Brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ [Bg. 13.5]. The sampradāya must have understanding of the Brahma-sūtra, Vedānta-sūtra. So all the sampradāyas, they have got their commentary on the Vedānta-sūtra and… Even Śaṅkarācārya. But his commentary is not accepted by the Vaiṣṇava ācāryas because he has tried to derive some meaning, interpretation. But there is no question of interpretation. When the things are clear, in the Brahma-sūtra, all the sūtras are very clear. So you don't require any interpretation. You can expand, explain very elaborately. That is another thing. But you cannot go beyond the sutra.

Śrī Caitanya Mahāprabhu therefore says, māyāvādī bhāṣya sunile haya sarva nāśa [Cc. Madhya 6.169]. Māyāvādī bhāṣya means Śaṅkara, Śārīraka-bhāṣya of the Brahma-sūtra. If you hear the Śārīraka-bhāṣya, then you'll be doomed, you will be Godless. Therefore it has been forbidden by Caitanya Mahāprabhu. All the Vaiṣṇava sampradāyas, Rāmanujya Sampradāya, Madhvācārya Sampradāya, they all, I mean to say, disagree with the commentary of Śaṅkarācārya, Śārīraka-bhāṣya, Brahma-sūtra.

So far we are concerned, Madhva-Gauḍīya Sampradāya, our ācāryas, they took it, Śrīmad-Bhāgavatam, as the right commentary on Brahma-sūtra. Bhāṣyaṁ brahma-sūtrānāṁ vedārtha-paribṛṁhitam **. This Śrīmad-Bhāgavatam is the real bhāṣya of Brahma-sūtra. So the Gauḍīya Sampradāya did not make any commentary on the Brahma-sūtra because they took it, Caitanya Mahāprabhu took it as, Śrīmad-Bhāgavatam, as a natural commentary, because Śrīmad-Bhāgavatam is also made by Vyāsadeva and Vyāsadeva is the original author of Brahma-sūtra. So author made his own commentary; so there was no need of another commentary. This is the Gauḍīya-siddhānta, Gauḍīya-vaiṣṇava-siddhānta.

But sometimes back, in Jaipur, there was a challenge that "The Gauḍīya Sampradāya has no commentary on the Vedānta-sūtra." So at that time Viśvanātha Cakravartī Ṭhākura was requested… Because he was grand scholar, grand old man scholar, at that time living in Vṛndāvana… So he was very old at that time; so he authorized Baladeva Vidyābhūṣana, that "You do it." There was no need, but people are demanding, "Where is your commentary on the Vedānta-sūtra?" So Baladeva Vidyābhūṣana, with the order of Govindaji at Jaipur, he wrote the commentary on Brahma-sūtra. That name is Govinda-bhāṣya. So the Gauḍīya-Brahmā Sampradāya, they have got also commentary on Brahma-sūtra. That is required.

So Kṛṣṇa has explicitly explained that brahma-sūtra-padaiś caiva hetumadbhir. Hetumadbhir viniścitaṁ. The Brahma-sūtra is called therefore nyāya-prasthāna, with logic and reason, hetumadbhir, cause and effect, Everything. Because people like to understand on the basis of philosophy and reasoning everything. Yes, that is required.

Any understanding without philosophy, that is sentiment. And philosophy without religious conception is mental speculation. These two things are going on, not combined. All over the world there are many so-called religious systems, but there is no philosophy. Therefore the so-called religious system does not appeal to the modern educated persons. They are giving up religion, either Christian, Muslim, Hindu. Simply formalities, rituals, they do not like. They want to know everything on the basis of philosophy. That is Bhagavad-gītā.

Bhagavad-gītā is based on philosophy, this system, Kṛṣṇa-bhakti. Bhagavad-gītā means Kṛṣṇa-bhakti, devotion to Kṛṣṇa, Kṛṣṇa consciousness. That is Bhagavad-gītā. Bhagavad-gītā, the teaching is man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. This is Bhagavad-gītā. "Always think of Me." Kṛṣṇa conscious, pure and simple. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. Everywhere Kṛṣṇa stressed on His personality. Aham ādir hi devānām: [Bg. 10.2] "I am the origin of all the devatās." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7].

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Everything is there.

So sarva dharmān parityajya mām ekam [Bg. 18.66], mām, aham, "Me." So in every verse, every chapter, Kṛṣṇa… Mayy āsakta-manaḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Mayy āsakta, "One who is attached to Me," āsakta-manaḥ, "mind attached to Me, that is yoga." Yogīnām api sarveṣāṁ mad-gatenāntarātmanā. Mad-gata, again mat [Bg. 6.47]. Mad-gatenāntarātmanā, śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ. So everything is given stress, Kṛṣṇa. But the rascal commentators, they want to make minus Kṛṣṇa.

This rascaldom has played havoc in India. These rascal so-called commentators, they want to avoid Kṛṣṇa. Therefore this Kṛṣṇa consciousness movement is a challenge to these rascals. It is a challenge that "You want to make Kṛṣṇa without Kṛṣṇa. This is nonsense."

Now let us report. This morning one of our devotee has come from, Śyāmasundara, from London. Now our this Bhagavad-gītā As It Is, is the topmost selling book in London. All the booksellers, Bhagavad-gītā As It Is. So Macmillan Company is our publisher, and within one year they have published three editions, fifty thousand each. So real thing will have real value. One professor of religion from London University came to see me. He said, "Now we have rejected Dr. Radhakrishnan's Bhagavad-gītā." He said. What is the name of that professor?

Pradyumna: Peringer, Dr. Peringer.

Prabhupāda: So we are very sure, although we are not getting very good response in India. In India they have become so advanced: "Oh, Kṛṣṇa consciousness? We know everything about Kṛṣṇa. This is old story. Kṛṣṇa is our countryman, and we know everything of Kṛṣṇa. And what these people, Europeans and Americans, they can teach us?" This is their… So bui para[?] paṇḍita. In Bengal it is called bui para[?] paṇḍita, "self-advertised paṇḍita."

Actually India should have taken very serious care of this Kṛṣṇa consciousness movement for the glory of their country because this Kṛṣṇa consciousness movement originally originated from India. Kṛṣṇa personally presented this Bhagavad-gītā, He's speaking, and it is the duty of every Indian to carry this message. As Caitanya Mahāprabhu has advised,

bhārata bhumite manuṣya janma haila yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

Caitanya Mahāprabhu said that anyone who has taken birth in India, he is fortunate. He can make his life perfect by reading at least this Bhagavad-gītā and distribute the knowledge all over the world. So Kṛṣṇa says, brahma-sūtra padaiś caiva hetumadbhir viniścitaṁ. You take Vedānta-sūtra; you study from the authoritative sources. Then your life becomes perfect. And take the…, carry this message all over the world.

Formerly our, some swamiji, he also wanted to preach Vedānta-sūtra, but while preaching Vedānta-sūtra he learned how to eat meat and how to drink. That's all. This was done, Vedānta-sutra. And "Everyone is God." That was his conclusion. And this same message, it was not fruitive. But actually, Vedānta-sūtra, because Kṛṣṇa is the vedānta-vid, vedānta-kṛd… Kṛṣṇa says,

sarvasya cāhaṁ hṛdi sanniviṣṭho

mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyo

vedānta-kṛd vedānta-vid cāham

[Bg. 15.15]

So Kṛṣṇa is vedānta-kṛd, the compiler of Vedānta-sūtra. Because Vyāsadeva is incarnation of Kṛṣṇa, therefore Kṛṣṇa is vedānta-kṛd. And one who has compiled Vedānta-sūtra, he is vedānta-vid also. He knows what is Vedānta. Not by others. Vedānta-vid vedānta-kṛd. So both vedānta-kṛd is Kṛṣṇa, vedānta-vid is Kṛṣṇa. So what Kṛṣṇa says, that is Vedānta. Vedānta means… Veda means knowledge, and anta means the ultimate, anta. Every knowledge has got the ultimate end. So everyone is acquiring knowledge, but what is the end of knowledge? The end of knowledge is to understand Kṛṣṇa. That is end of knowledge. Vedaiś ca sarvair aham eva vedyaḥ vedānta-kṛd vedānta-vid cāham [Bg. 15.15]. So Kṛṣṇa therefore says, brahma-sūtra-pādaiś caiva. He's recommending. He is Vedānta. Therefore whatever Kṛṣṇa says, that is the ultimate conclusion of Vedānta.

What Kṛṣṇa says? Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is Vedānta. If you learn how to surrender to Kṛṣṇa, that is real understanding of Vedānta. Bahūnāṁ janmanām ante [Bg. 7.19]. This conclusion comes of the Vedantist, so-called Vedantist. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate. This is the ultimate understanding of Vedānta. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. If one understands that Kṛṣṇa is everything, Kṛṣṇa is the origin of everything… That is the Vedānta, janmādy asya yataḥ [SB 1.1.1]. That is the beginning of Vedānta-sūtra, the origin, to understand the origin of everything, the original source of everything. And that is Kṛṣṇa.

Aham ādir hi devānām [Bg. 10.2]. Brahmā is one of the demigods, Lord Śiva is one of the demigods, but Kṛṣṇa says, aham ādir hi devānāṁ maharṣinām ca sarvaśaḥ. So if we understand Kṛṣṇa-vasudevaḥ sarvam iti [Bg. 7.19], He is the origin of everything-that is all perfect knowledge. Sa mahātmā sudurlabhaḥ. But such kind of mahātmā is rarely seen. Koṭiṣv apy mahāmune. Koṭiṣv apy mahāmune. Amongst the crores of men, you'll find one man may know Kṛṣṇa.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin vetti māṁ tattvataḥ

[Bg. 7.3]

So if you try to understand Kṛṣṇa, tattvataḥ, in reality, that is perfection of life. That is perfection of life. Janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. Simply to know, "Kṛṣṇa was born at Mathurā, He was the nephew of Kaṁsa and son of…" That is also nice. But you should try to understand tattvataḥ. That tattvataḥ means:

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

That is tattvataḥ, the cause of all causes. Janmādy asya yataḥ [SB 1.1.1]. Cause of all causes. Everything has got cause and effect, cause and effect. So Kṛṣṇa is the original cause.

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Those who are intelligent, budha, complete in knowledge. So after knowing Kṛṣṇa, vāsudevaḥ sarvam iti [Bg. 7.19], after becoming mahātmā, sa mahātmā sudurlabhaḥ, bhajante. Mahātmanas tu māṁ pārtha daiviṁ prakṛtim āśritaḥ bhajanty ananya-manaso [Bg. 9.13]. Without any deviation, ekam. So if you take to this Kṛṣṇa consciousness without any deviation, then… There are other demigods, that is admitted. But Kṛṣṇa is the root.

yathā taror mūla-niṣecaṇena

tṛpyanti tat-skandha-bhujopaśākhāḥ

yathā prāṇopahārāc ca yathendriyānāṁ

tathā sarvārhanam acyutejya

[SB 4.31.14]

You don't require to worship any other demigods. All demigods, they're our respectable. We offer all respect. A Vaiṣṇava offers respect even to an ant, and why not these demigods? That is another thing. But the kṛṣṇa-bhakta, he knows that Kṛṣṇa is the Supreme; the other demigods, they're all subordinate. Kṛṣṇa also says in the Bhagavad-gītā, kāmais tais tair hṛta-jñānāḥ prapadyante 'nya-devatāḥ [Bg. 7.20]. There is no need.

Just like if you pour water on the root of a tree, the branches, the twigs, the flowers and leaves, they all become nourished, similarly, by worshiping Kṛṣṇa, you'll satisfy all the demigods. You don't require to satisfy everyone. This is the statement in all śāstras.

devarṣi-bhūtāpta-nṛṇāṁ pitṛṇāṁ

na kiṅkaro nāyam ṛṇī ca rājan

sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ

gato mukundaṁ parihṛtya kārtam

[SB 11.5.41]

We are indebted to so many persons: devatās, deva, ṛṣi, devarṣi, bhūta, living entities, nṛṇām, human society. devarṣi-bhūtāpta. Our family men, our friends. Devarṣi-bhūtāpta-nṛṇāṁ pitṛṇām [SB 11.5.41]. Pitṛloka, pitṛ-piṇḍa. We are indebted in so many ways. It is very difficult to liquidate all these debts. It is very difficult. But if one surrenders to Kṛṣṇa, sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ gato mukundam. If one has surrendered fully to Mukunda, parihṛtya kārtam. There are so many duties. Therefore Kṛṣṇa assures that "If you surrender to Me…" If you think that you have not worshiped others, and if you are sinful thereby, Kṛṣṇa says, mā śucaḥ, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: [Bg. 18.66] "I shall give you protection."

So this is Kṛṣṇa consciousness movement. Try to understand and follow. Thank you very much. Hare Kṛṣṇa. (end)

731002BG.BOM

Bhagavad-gītā 13.8-12

Bombay, October 2, 1973

Prabhupāda: So we have discussed about the body, kṣetra. The question of Arjuna was kṣetra, kṣetrajna, jñānam, and jñeyam. Now kṣetra, we have discussed yesterday. Kṣetra, this body, is combination of "the five great elements, false ego, intelligence, the unmanifested, the ten senses, the mind, the five sense objects, desire, hatred, happiness, distress, the aggregate, the life symptom, and convictions-all these are considered in summary to be the field of activities." Yesterday we have discussed.

So we should not mistake this that we accept the field of activities identified with myself. That is going on. Suppose you have got a piece of land as agriculturist, and you produce your food grain in large quantity or small quantity. It doesn't matter. Similarly, this body we are utilizing.

We can practically see. Everyone is working with this body in Bombay city. A very poor man is also in Bombay city, and a very rich man is also there. Both of them have the same facilities to work, but we find that one man is working very hard day and night. Hardly he is getting his morsel of food. Another man, simply by going, sitting in the office, earning thousands and thousands. Why? Because the difference of the field of activities. The body is different. Because one has got a certain type of body, his destination is already there. Karmaṇā daiva-netreṇa jantur dehopapattaye [SB 3.31.1]. We can study this thing, that somebody is living in a poor slum and another man is living in a very palatial building. So simply by endeavoring that "I shall live in a palatial building, and I shall not live in this poor slumhole," it is not possible because the destiny is there. Therefore the body is made according to our past karma, and that is called destiny. Your happiness and distress according to the body is already settled up. It is not possible by natural way to improve or disimprove it. It is already settled up. Therefore śāstra says,

tasyaiva hetoḥ prayateta kovido

na labhyate yad bhramatām upary adhaḥ

tal labhyate duḥkhavad anyataḥ sukhaṁ

kālena sarvatra gabhīra-raṁhasā

[SB 1.5.18]

The human life should be utilized for understanding the Absolute Truth. The next paragraph, that describes how one can understand the Absolute Truth. Amānitvam adambhitvam ahiṁsā kṣāntir ārjavam. So our life should be utilized for understanding the Absolute Truth, not for economic development. Economic development, what is already destined, you cannot improve less or more. It is already settled up.

There are so many examples. Just like a pig has got a body. He likes to eat stool. If you give him halavā, that "Don't eat stool. Take this nice halavā," he's not interested because he has got a particular type of body. That is the aggregate. That is already explained. Mahā-bhūtāny ahaṅkāro buddhir avyaktam (eva) ca, icchā dveṣaḥ sukhaṁ duḥkham. Icchā dveṣaḥ. The icchā and dveṣa according to the body. He has got the desire to eat the stool. That is his icchā. And he has got a dveṣa for the halavā, while a gentlemen, advanced gentlemen, he has got the icchā for halavā, not for the stool.

Therefore our duty should be that without trying… That was Indian civilization. Everyone was happy in his position, everyone-brāhmaṇa, kṣatriya, vaiśya, śūdra. The culture was so nice that nobody was unhappy, even if he is a śūdra or even if he is a vaiśya or a brāhmaṇa or kṣatriya. It is not that because the kṣatriyas, the royal family, they were happy, and the brāhmaṇas were not happy or the śūdras were not happy. No. Everyone was happy because… Still in India you go to the village. They are happy with their destination. This is the Indian culture. Now we are injecting discontentment, injecting. Otherwise everyone was happy in his position: "God has given this position. So this is all right. Let me do my work." That is satisfaction. Everyone was satisfied.

Still it is going on, although great propaganda is going on to kill the Vedic culture. Just as some in 1971, we attended the Māghamela. In 1971? Or which year? That Allahabad Māghamela.

Devotee: '71.

Prabhupāda: Yes. So people were coming there, thousands and thousands, to take a bath in the Ganges, and they were happy. There in Calcutta there was an Indo-American society. I was invited to speak there. So they gave me the subject matter, "East and West." So… (aside:) Don't do… So far we are concerned, we have no such distinction, "East and West." We know that everyone is human being, and everyone, every living entity, not only the human being, even the birds, beasts, animals, trees, everyone, a living entity is part and parcel of God, Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. So everyone is in ignorance. That is our concern.

Our propaganda is not for the East and the West, but our fight is with the ignorance of the people because at the present moment people are kept in ignorance, in foolishness, that he is this body, bodily identification. But still, there is difference between East and West. In the West, I have talked with big, big professors, learned scholars. They have no idea of next life.

I talked with Professor Kotovsky in Moscow. He said, "Swamiji, after annihilation of this body, everything is finished." They have no idea that there is soul. And in India even the poorest man, he knows that, "There is next life. I existed in the past, and I will exist in the future." This Vedic conclusion is known even to the poorest man, illiterate man. That is, of course, the difference between East and West.

So anyway, our position is that we should not identify this body as self. Kṛṣṇa says here that

adhyātma-jñāna-nityatvaṁ

tattva-jñānārtha-darśanam

etaj jñānam iti proktam

ajñānaṁ yad ataḥ anyathā

Adhyātmā-jñānam, to understand oneself as the spirit soul, that jñānam. Adhyātmā-jñānam, tattva-jnanārtha-darśanam. Philosophy should be utilized. Logic and philosophy should be utilized for self-realization, not for simply mental speculation.

We find nowadays, big, big philosophers write volumes of book, simply theorizing without any understanding of the spirit soul. Big, big philosopher. And Kṛṣṇa says that if one simply puts philosophical theories for some utopian ideas, "Now time is coming which will be like this, like that." No. Time is there already. You cannot manufacture time like this or like that. It will go on. It is eternal. It is eternal.

Just like Kṛṣṇa has said in the second chapter of Bhagavad-gītā that "Arjuna, you and me and all the soldiers and kings who have assembled here, it is not that we did not exist in the past. We are existing now, and we shall continue to exist in the future." So this eternity of the soul we do not know. We are simply identifying ourself with this body, and we are simply interested for the bodily comforts of life. This is the civilization, going on.

So although we have got this Bhagavad-gītā, at least in India the education should have been on the line of Bhagavad-gītā for the benefit of the people of India. Unfortunately nobody is taking care. Even though there are some propaganda of understanding Bhagavad-gītā, they are interpreting in their own way to fulfill their own ambition. This is going on. So here Kṛṣṇa says, amānitvam, amānitvam. What is that amānitvam? Read the purport.

Pradyumna: Purport?

Prabhupāda: Yes. [break] That is mentioned here. The central point of process of knowledge is mentioned here, Mayi cānanya-yogena bhaktir avyabhicariṇī. One has to be fixed up on this point. There are eighteen different description of the process of knowledge, but the central point is mayi ca. Mayi ca. Ca means… That is the main point. Without Kṛṣṇa, if you simply try to become elevated in knowledge, that will not stand. That will not stand. Therefore Kṛṣṇa says mayi ca. Mayi cānanya-yogena. Ananya-yogena means without any deviation. Ananya-yogena bhaktir avyabhicāriṇī. Without any deviation. Avyabhicāriṇī means without any disturbance. Ananya-bhakti. In another place Kṛṣṇa says, api cet su-durācāro bhajate mām ananya-bhāk.

api cet su-durācāro

bhajate mām ananya-bhāk

sādhur eva sa mantavyaḥ

samyag vyavasito hi saḥ

[Bg. 9.30]

The central point is bhagavad-bhakti. Harāv abhaktasya kuto mahad-guṇāḥ. If one is not a devotee of the Lord, Kṛṣṇa harāv abhaktasya kuto mahad-guṇāḥ-he cannot possess any great qualities. That is not possible. Harāv abhaktasya kuto mahad-guṇāḥ.

We have seen practically. Just like Rāvaṇa. Rāvaṇa was a great personality, a great devotee of Lord Śiva also, and materially his kingdom was very much advanced. It is said that Lanka was made of gold. Actually there were many palaces. And he was a very big Vedic scholar also. But one thing, that he was against Rāma… And for this disqualification he is still described as asura, rākṣasa. So harāv abhaktasya kuto mahad-guṇāḥ mano-rathenāsato dhāvato bahiḥ. If one is not devotee of the Lord, he will simply concoct on the mental platform. So that will not make.

Rāvaṇa also wanted to make a staircase to go directly to the heavenly planet. Just like we are. At the present moment, we are trying to go directly to the moon planet by sputnik. But it has failed. It is not possible. In that way we cannot go. If we want to go to another planet, the process is described in the Bhagavad-gītā: yānti deva-vratā devān piṝn yānti pitṛ-vratāḥ [Bg. 9.25]. If you want to go to the higher planetary system, then that particular devata, Indraloka, Candraloka. The moon planet is Candraloka. That is also considered as one of the heavenly planets. So you have to prepare yourself by karma-kāṇḍīya activities. Then you can go there by… After this body is finished, you immediately transfer to certain planet where you want to go.

Similarly, if you want to go to the planet where Kṛṣṇa lives, Goloka Vṛndāvana…

goloka-nāmni nija-dhāmni tale ca tasya

devī-maheśa-hari-dhāmasu teṣu teṣu

te te prabhāva-nicayā vihitāś ca yena

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.43]

There is… Paras tasmāt tu bhāvo 'nyo vyaktyāvyakta-sanātanaḥ [Bg. 8.20]. They are described in the Bhagavad-gītā that "Beyond this material nature there is another nature. That is called sanātana." Paras tasmāt tu bhāva. Bhāva means svabhāva or nature. As you see this material nature… Although you are seeing, you cannot go. You are so limited, conditioned. You see so many planets twinkling at night, but there is no possibility of going there.

You cannot go to the nearest planet, even the moon planet, by your mechanical arrangement. The modern scientists, the sputniks experts, they say to go the topmost planet of this universe it will take forty thousands of years. Who is going for forty thousand, flying forty thousands of years and again come back and see you: "Yes, I went to such and such planet." Is it possible? So we are so poor. It is not possible in that way.

So this is the position of our going to the material planets, and what to speak of the spiritual planets? That is far, far away. You cannot travel within the space of material world.

panthās tu koti-śata-vatsara-sampragamyo

vāyor athāpi manaso muni-puṅgavānām

so 'py asti yat prapada-sīmny avicintya-tattve

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.34]

Panthās tu koṭi-śata-vatsara. Not only one year, two years, three years or forty thousand years. Koṭi-śata-vatsara. Koṭi, you know, one hundred times lakhs makes koṭi and again multiply it by hundred. Koṭi-śata-vatsara. And the speed. What is the speed of that aeroplane? Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi. Aeroplane. Vāyur manasaḥ. And with the speed of mind. Airplane running with the speed of mind. You know what is the speed of mind. You are sitting here, and within a second your mind can go some ten thousand miles away, within a second. So even with that speed and running on, koti-sata-vatsara, you cannot go to the spiritual planet. This is the position. So 'py asti yat prapada-sīmny-avicintya-tattve. So in that way you cannot go.

But you can go if you prepare yourself. Mad-yājino 'pi yānti mām [Bg. 9.25]. Mad-yājino. Those who are devotees of the Lord, Mad-yājinaḥ That is the principle of Bhagavad-gītā: man-manā bhava mad-bhakto mad-yājī. Mad-yājī. "You worship Me." So mad-yājino 'pi yānti mām. You can go to the Kṛṣṇa planet. Goloka-nāmni nija-dhāmni tale ca tasya [Bs. 5.43]. The Kṛṣṇa-dhāma is described in the śāstra, Brahma-saṁhitā,

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānāṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.29]

There is the Goloka Vṛndāvana planet. That Goloka Vṛndāvana planet is the topmost planet. This material world, then you'll get spiritual world. Then spiritual world, as you have got in this material world, this is only one universe. There are millions of universes, even within this material world.

Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. Yasyaika-niśvasita-kālam athāvalambya. People claim. Some rascal claim, "I am God." So here is a description of God. Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. Jagad-aṇḍa-nāthāḥ means Brahmā. You have understood Brahmā's duration of life. Sahasra-yuga-paryantam arhad yad brahmaṇo viduḥ [Bg. 8.17]. The Brahmā's one day, twelve hours, you cannot calculate. Sahasra-yuga-par… Yuga means forty-three lakhs of years and multiply it by one thousand, and then it comes to be twelve hours of Brahma's ayuḥ. Such Brahmā lives only…yasyaika-niśvasita-kālam athāvalambya [Bs. 5.48]. Mahā-Viṣṇu is exhaling and inhaling. When he is inhaling, so many Brahmas are going within, and when He is exhaling, so many Brahmās are coming, means so many brahmāṇḍas are coming. This is the position.

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

viṣṇur mahān sa iha yasya kāla-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.48]

That Mahā-Viṣṇu is partial representation of Govinda. Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. So this is called knowledge. One has to know what is God, what is the nature of God. So one has…

The first qualification is amānitvam. Don't be puffed up with your false knowledge. Having this little degree from the university, you are thinking that you have become so learned, you don't care for God even. This is nonsense. Therefore first qualification to get progress in knowledge is amānitvam, amānitvam. Don't be proud falsely. Our present education is simply teaching people how to become falsely proud. Just like here is, Bhagavad-gītā is going on. They are falsely proud: "Oh, what you have to learn here? We know everything. We know everything. We are M.A., Ph.D., that's all. We have finished already this." Therefore the first thing is amānitvam, pridelessness. Go on reading the purport.

Pradyumna: "So if one does not approach or is not able to approach the transcendental service of the Lord, then the other nineteen items are of no particular value. But if one takes to devotional service in full Kṛṣṇa consciousness, the other nineteen items automatically develop within him."

Prabhupāda: Yes. This is the central point. Yasyāsti bhaktir bhagavaty akiñcanāḥ sarvair guṇair tatra samāsate surāḥ. All the qualities of the demigods, sura… Sura and asura. Sura means demigods or gods, and asura means demons. So if one becomes devotee of Kṛṣṇa… Yasyāsti bhaktir bhagavaty akiñcanāḥ. Akiñcana. Pridelessness. Akiñcana. Kṛṣṇa's another name is Akiñcana-gocara. He can be understood by akiñcana, one who thinks himself as very humble, meek. That is also said in the Bible, that one has to become meek and humble. Then he can understand. And that is also Kṛṣṇa demanding, that "First surrender. Become humble and meek." This is the verdict of all Vedic śāstras.

Jñāne prayāsam udapasya namanta eva san-mukhāritaṁ bhavadīya-vartam. This is the statement of Brahmā, that one should give up the nonsense process of mental speculation, "God may be like this; God may be like that." No. God is not manufactured by your mental speculation. God is God always, Kṛṣṇa. Kṛṣṇa is God from the childhood. When He was three months old He demonstrated His godly powers. He immediately killed Sakaṭāsura. He immediately killed Putanā. So He did not become God by meditation, manufactured in some mystic factory. God is God. God is always God. Even when He is child, when He is young man, when He is a boy. Kṛṣṇa, when He was a boy of seven years old, He lifted the Govardhana Hill. That is God. Not that "Here is a man. By mystic power He has become God." No. That God is different God. Real God is always God.

So akiñcana-gocara. That real God can be realized by a person who is humble and meek. Amānitvam adambhitvam. Go on. "Kṛṣṇa consciousness. The other nineteen items automatically develop." Yasyāsti bhaktir-bhagavaty akiñcanāḥ sarvair guṇair tatra samāsate surāḥ. Automatically. Yasmin vijñāte sarvam etaṁ vijñātaṁ bhavanti. This is the Vedic assertion. If you simply understand one, that Kṛṣṇa, then you understand everything. Just like in Bhagavad-gītā. If you try to understand Kṛṣṇa, you get all the knowledge-material, spiritual, everything. Practically. Yasmin vijñāte sarvam idaṁ vijñātaṁ bhavanti. Go on.

Pradyumna: "The principle of accepting a spiritual master, as mentioned in the seventh verse, is essential."

Prabhupāda: Yes. That knowledge has to be acquired. Ācāryopāsanam. Here it is said. You have to worship ācārya. Ācāryavān puruṣo veda. One who has accepted… Narottama dāsa Ṭhākura has also said, āśraya loiyā bhaje kṛṣṇa tāre nāhi tyaje āra saba more akaraṇa. Āśraya. You have to take shelter. Evaṁ paramparā prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2].

And Arjuna also said, śiṣyas te 'haṁ śādhi māṁ prapannam [Bg. 2.7]. Śiṣyas te… Ācārya, ācāryopāsanam. Kṛṣṇa and Arjuna, two friends. There was no need of accepting Kṛṣṇa as Arjuna's spiritual master. Still, he is accepting officially. Śiṣyas te 'haṁ śādhi māṁ prapannam: "I am accepting You as my spiritual master. Please teach me." So this is essential. Ācāryopāsanam.

Tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. This is Vedic instruction. If you at all interested in the understanding of spiritual subject matter, then you must approach a bona fide spiritual master. Tad vijñānārthaṁ sa gurum evābhigacchet. Abhigacchet means must. It is not that if you like, you can go; if you do not like, you do not. No, you must. Abhigacchet. Samit-pāṇi śrotrīyaṁ brahma-niṣṭam. Tasmād guruṁ prapadyeta jijṇāsuḥ śreya uttamam [SB 11.3.21]. It is not a fashion to accept one guru. If you are actually interested, śreya uttamam, the highest perfection of life-tasmād guruṁ prapadyeta-then you have to accept a guru. This is called ācāryopāsanam.

Even Kṛṣṇa, the Supreme Personality of Godhead, He accepted Sāndīpani Muni as teacher, master. Caitanya Mahāprabhu, He is also incarnation of Kṛṣṇa, but He accepted Īśvara Purī as His guru. They do not require guru, but just to keep pace with the official program, even God personally, He accepted spiritual master. So this is essential. Ācāryopāsanam.

To become humble, meek, ahiṁsā, non-violence, śānti, tolerance. In this way you have to make progress. The other items will be described by and by. We have to… Yes. Tomorrow we shall describe. Thank you very much. Hare Kṛṣṇa. (end)

731003BG.BOM

Bhagavad-gītā 13.8-12

Bombay, October 3, 1973

Prabhupāda:

amānitvam adambhitvam

ahiṁsā kṣāntir ārjavam

ācāryopāsanaṁ śaucaṁ

sthairyam ātma-vinigrahaḥ

[Bg. 13.8]

So, Kṛṣṇa, the supreme authority, Supreme Personality of Godhead, He's speaking the process of acquiring knowledge. Jñānam. So, the first beginning of knowledge is humility. Śrī Caitanya Mahāprabhu has taught,

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

[Cc. Ādi 17.31]

Anyone this humbleness and humility is taught everywhere. Without being gentle, humble, how one can be a man of knowledge? But at the present moment the humility is forgotten. Everyone is proud unnecessarily. Although he's nothing, he's proud. So much so that sometimes a rascal says that "I am God." This is the modern civilization. He's so puffed-up, so proud, that one claims to become God, what to speak of other things. No. The first thing is that one must be very humble.

This is the process of Vedic civilization. Vidyā-vinaya-sampanne brāhmaṇe. One has to become brāhmaṇa. Brāhmaṇa means vidyā-vinaya-sampanna. He must be learned and humble. That is brāhmaṇa. Vidyā-vinaya-sampanne brāhmaṇe gavi hastini. That is the first-class life. Vidya-vinaya-sampanne brāhmaṇa. Why brāhmaṇa is honored in the society? Because brāhmaṇa means vidyā-vinaya-sampanne and very humble. Vidyā-vinaya-sampanne [Bg. 5.18]. Vidyā means. vidyā dadāti namratā. Vidyā means he must be very gentle, namra. That is vidyā. Education does not mean unnecessarily to become proud.

Just like we hear that even a great scientist, Sir Isaac Newton, he used to say, "What knowledge I have got? I have simply collected a few grains sand from the big beach." Yes. That is humbleness. So Kṛṣṇa says that in the process of acquiring knowledge, one must be very humble and meek. This is the first qualification.

This is sattva-guṇa. but those who are situated in the rajo-guṇa and tamo-guṇa, they cannot become humble. That is not possible. Passion and ignorance. So one has to… Knowledge means one has to come to the platform of goodness, sattva-guṇa, the brahminical qualification. Śamo damas titikṣa ārjavaṁ jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. Everything is there in the Bhagavad-gītā. The qualification. These are the qualification of brāhmaṇa. These are the qualification of kṣatriya. These are the qualification of vaiśyas, these are the qualification of śūdras. Śūdra has one qualification. What is that? Paricaryātmakaṁ śūdra-karma svabhāva-jam [Bg. 18.44]. A śūdra means he'll be satisfied if he gets one good master, that's all. No other qualification.

So at the present moment a person may be a great technologist, highly educated, but he does not get, if he does not get a good master, good employer, he's nothing. He has no value. He has no independence, he has to accept some service. But a brāhmaṇa will never accept anyone's service. No. It is stated that in the śāstras, that if there is bad time for a brāhmaṇa, he may accept the profession of a kṣatriya or even up to vaiśya, but never the profession of a śūdra, which is dog's business. These are the statements in the śāstras.

So this platform of knowledge vidyā-vinaya-sampanne, brāhmaṇa, one has to become brāhmaṇa. Then one becomes humble, meek, and other qualification follows. The material conception of life makes us very eager to receive honor from others. That is material education, rajas tamas. Rajas tamo-guṇa. What are the symptoms of different modes of material nature, sattva-guṇa, rajo-guṇa, tamo-guṇa. Sattva-guṇa, goodness. One is satisfied and eager to advance in spiritual knowledge. that is sattva-guṇa, brāhmaṇa's quality. Sattva śamo damas titikṣa. Titikṣa. one has to learn titikṣa. Just like here the, even they are foreigners, how much tribulation they have to suffer on account of this temple. These foreigners, they have come here to become devotees and the authorities are prepared to demolish their temple. So one has to tolerate. What can be done?

Even Prahlāda Mahārāja, he was the son of Hiraṇyakaśipu. The relationship was father and son, but because the son was a devotee, the father was prepared to kill him. This is the system all over the world. Jesus Christ, because he was preaching God consciousness, he was crucified. Although Jesus Christ preached, "Thou shall not kill," unfortunately he was preaching in such a society that he was killed. So these things are there always. The demons, they are always after the devotees, how to harass him, how to give him trouble. Therefore one has to learn humility, otherwise one cannot make progress in Kṛṣṇa consciousness.

Therefore Caitanya Mahāprabhu has advised,

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

[Cc. Ādi 17.31]

If you want to make progress in the matter of chanting the holy name of the Lord, then you have to learn also toleration. So many people will criticize. So many people will be prepared to unnecessarily put hindrances in your path. So one has to learn if one is serious to make progress in knowledge. Actual knowledge is to understand God, that is actual knowledge. Therefore it is called Vedānta. Vedānta. Veda means knowledge and anta means the ultimate. The ultimate knowledge is to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15].

Everyone, there is a class of men, they say that we only believe in the Vedas. What you believe? Do you know Kṛṣṇa? "No sir. We accept Kṛṣṇa as a big man, that's all, not as God." That means he does not understand what is Kṛṣṇa. So what is the use of Vedānta? There are so-called Vedantists, they avoid Kṛṣṇa. They'll write comments on Bhagavad-gītā, avoid Kṛṣṇa. This is going on. This is going on.

But actual knowledge means to come to the point of knowledge one has to acquire these qualifications. But if one at once takes to Kṛṣṇa consciousness as it is stated, mam ca vyabhicarini. What is that? Mayi ca ananya-yogena bhaktir avyabhicāriṇī. Bhakti-avyabhicāriṇī. vyabhicāriṇī means mixed with other things. There is karma, jñāna, yoga, and bhakti. So there are, everything must be with bhakti; otherwise there is no success. Even if you are a karmī, you must add bhakti. Then you'll be successful. Yat karoṣi yat juhosi yad aśnāsi kuruṣva mad arpanam [Bg. 9.27]. This is karma-yoga. You may be a businessman, you may be engineer, you may be whatever you may be, it doesn't matter. But bhakti must be there. Then you are successful. If you are devoid of bhakti, then it is useless, waste of time. That is the verdict of the śāstra.

Śāstra says atha pumbhir dvija-śreṣṭha. This was spoken by Śrī Sūta Gosvāmī in the assembly of great brāhmaṇas and saintly persons who were meeting big congress for one thousand years. Now we hold meeting for eight days or at most fifteen days. Not more than that. But formerly they used to hold meetings, spiritual meetings for one thousand years. Naimiṣāraṇya. That Naimiṣāraṇya is still existing near Lucknow. Most of you may know. So there was a meeting to be continued for one thousand years. And in that meeting Sūta Gosvāmī was presiding and he said, he addressed all the brāhmaṇas, because spiritual meetings were generally attended by highly educated brāhmaṇas and saintly persons. Some of the kṣatriyas also. The vaiśyas and śūdras, they were not interested. So therefore Sūta Gosvāmī especially addressed the learned brāhmaṇas, ataḥ pumbhir dvija-śreṣṭhāḥ. "O, the best of the brāhmaṇas who are present here." Ataḥ pumbhir dvija-śreṣṭhāḥ varṇāśrama-vibhāgaśaḥ.

The society was in those days varṇa and āśrama. Varṇa means the four divisions of the society, brāhmaṇa, kṣatriya, vaiśya and śūdra. Catur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Similarly, brahmacārī, gṛhastha, vānaprastha and sannyāsa. This is Vedic culture. Varnāśrama-vibhāgaśaḥ.

So Sūta Gosvāmī said that everyone has got his particular duty, varṇa and āśrama. Atha pumbhir dvija-śreṣṭhāḥ varṇāśrama-vibhāgaśaḥ svanuṣṭhitasya dharmasya. Everyone has got duty, but saṁsiddhir hari-toṣaṇam [SB 1.2.13]. Nobody is concerned whether I am doing something, I am engaged in certain occupation, whether I am getting perfection. Because human life is meant for attaining perfection. And what is that perfection? That also we do not know. The perfection is to get out of this repetition of birth, death, old age and disease. That is perfection. Nobody is serious. They are dying like cats and dogs, never mind. Nobody thinks that my perfection of life the cats and dogs are dying, I'll also die. Why shall I die like cats and dogs? I must know why death is there. I do not want death, why death is, that is humanity. Who wants to die? Nobody wants to die. And actually in modern science they are trying to combat all the material obstacles, but here is the main obstacle. That nobody wants to die but there is death.

So where is the scientific solution of death? Who can say, where is the scientist who can say that no more there will be death, no more there will be disease, no more there will be old age. Janma-mṛtyu-jarā-vyādhi. That is stated here. This is knowledge. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam. One should…

Everyone is trying his best to mitigate distressed condition of life. Duḥkha-nivṛtti. Everyone is trying. I am in miserable condition. If I get so much money my miserable condition will be mitigated. So everyone is after money. But that mitigation is temporary. Suppose if you get some money, you get a nice apartment, nice bank balance. Does it mean you have ended your main problems of life, janma-mṛtyu, as it is stated in the Bhagavad-gītā? Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. So they have become so foolish, so degraded, that they do not know what is the meaning of life, what is the problem of life, how to make solution of the problem. Nobody is interested. Simply cats and dogs, that's all. As the cat and dog is working very hard simply for eating, sleeping, and mating, that's all.

The human life is not meant for that purpose. This is the defect of modern civilization. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1]. Viḍ-bhujām, the hog who eats stool, he's also struggling for the same thing. What is that? Eating, sleeping, mating, and defending, that's all. So is that human life is also simply meant for this purpose? No. Human life is meant for tāpo divyaṁ yena śuddhyed sattvam [SB 5.5.1]. You have to purify your existence. My existence is now impure. In the Bhagavad-gītā we learn, na jāyate na mriyate. The living entity, the soul, never takes birth, never dies, but I am subject to birth and death. So this problem does not come. They are simply making adjustment, a temporary problem. That is not human civilization. Vedic civilization means to solve the major problems of life. That is Vedic civilization. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. They don't care for these troubles.

Formerly people were very happy so far material conditions were concerned. They had no complaint. Everyone was happy, everyone was getting ample food. And why they shall not get? If the birds, beasts-they are getting their ample food, even up to death. There is no complaint amongst the birds and beast unless one is in the human society. Otherwise in the jungle there are major portion of the animals and birds. They have no complaint. They do not come in the city, that we have this complaint. They are happy, they are getting ample food, life is very happy. They have got their eating, they have got their sleeping, they have got their mates for sex life and they know how to defend. Everything is there. There is no problem. Only in the human society they have created problem because they have no knowledge. The so-called knowledge is useless not unless you can solve the problems [?] what is the meaning of this knowledge? Therefore Kṛṣṇa says knowledge means one must know this is my real acute miserable condition of life, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. This is knowledge.

So to begin with knowledge, Kṛṣṇa recommends amānitvam, humility. Because the real disease of material life is that he is not humble. He is always proud. Little possession. Svalpa-mātrena. Just like the big fish in the ocean. They are deep within the water and if you find out a small lake, little water, you'll find small fishes (makes sound) they're doing there. So there is no depth of knowledge. Simply they're perplexed. Therefore this education should be given, how to become humble. Śiṣyas te 'haṁ śādhi māṁ tvaṁ prapannam [Bg. 2.7]. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. Paripraśnena sevayā. One has to learn by service, by praṇipāta, praṇipāta means surrender. There is no surrender. Nobody is prepared to surrender. "Oh, why shall I surrender? I know everything." Puffed-up unnecessarily. Therefore Kṛṣṇa says the material disease is that rajas-tamo-bhāvāḥ. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś (ca ye) [SB 1.2.19]. Rajas-tamo-bhāvāḥ means, rajo-guṇa, kāma and lobha. Ignorance.

Everyone is thinking if I become greedy, I shall get more. That is not possible. You cannot get a farthing more than what you are destined. But it is ignorance. He's thinking by simply struggling hard I'll get more. The śāstra says, "No, don't do it. So far your material condition is concerned, it is already destined with your body. You have got a certain type of body and according to that body you'll get certain amount of pleasure and pains, that is already destined." This is called adṛṣṭa, daiva. Your main business is if you want to make success, your life, then save time for advancing in Kṛṣṇa consciousness. That is proper utilization of life. That does not depend on destiny. That you can do. That you can do. So far other things are.

Therefore śāstra says tasyaiva hetoḥ prayeteta kovido na labhyate yad bhramatām upary adhaḥ [1.5.18]. You have traveled, sometimes up, sometimes down. Up means upper planetary system, down means lower planetary system. Urdhvaṁ gacchanti sattva-sthāḥ [Bg. 14.18]. If you develop sattva-guṇa then you are promoted to the higher planetary system. Madhye tiṣṭhanti rājasāḥ. If you remain in the passion modes of nature then you may remain within this world or few others. And jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ. If you habituate jaghanya-guṇa-vṛtti.

Just like nowadays people are being taught drink wine, eat meat, and do whatever you like. Jaghanya-guṇa-vṛtti-sthāḥ [Bg. 14.18]. So they will go down, animal life. So they have no knowledge. And the leaders, andhā yathāndhair upanīyamānāḥ [SB 7.5.31]. The leaders are blind and they are leading other blind men. So it is a very dangerous civilization. In spite of being born in India, in spite of having the privilege of studying Bhagavad-gītā, they are not taking advantage of it, and they are being misled like cats and dogs. Very regrettable condition.

So the Kṛṣṇa consciousness movement is the only challenge to this devilish life of the human society. So I request everyone to study this philosophy very carefully and take advantage of it. Thank you very much. (end)

731005BG.BOM

Bhagavad-gītā 13.8-12

Bombay, October 5, 1973

Prabhupāda: So we have been discussing for the last few days about the process of knowledge. So we have discussed already amānitvam, humbleness. Amānitvam adambhitvam ahiṁsā [Bg. 13.8]. Ahiṁsā, non-violence. So ahiṁsā kṣāntiḥ, tolerance, ārjavam, simplicity. These things we have already discussed.

Now another important thing is ācāryopāsanam. If you want to make progress, then you have to approach ācārya. Just like if you want to be educated, you go to school, you go to college, you go to university, similarly, if you want to be advanced in knowledge… knowledge means not this material knowledge. Actual knowledge is to advance in spiritual knowledge.

Just in this Bhagavad-gītā the beginning of knowledge was instructed by Kṛṣṇa that "I am not this body." Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā [Bg. 2.13]." I am encaged in this body. I am not this body. Unfortunately at the present moment, this is accepted knowledge, bodily concept. "I am." "I am Indian," "I am American," "I am brāhmaṇa," "I am kṣatriya." This is going on. Actually the knowledge begins when one understands I am not American, "I am not Indian," I am not brāhmaṇa," "I am not kṣatriya." Then what you are? Caitanya Mahāprabhu says, gopī-bhartuḥ pada-kamalayor dāsa-dāsānu-dāsa: "I am the servant of the servant of the servant of Kṛṣṇa, the provider of the gopīs," Gopī-bhartuḥ. That is my real identification. Not this body [Cc. Madhya 13.80].

So to understand this knowledge one has to approach ācārya. Ācārya means one who knows the purpose of Vedic literature, śāstra. Āśṛṇoti yaḥ śāstram. And practices and teaches his disciple. He knows. Ācārya means knows. One who knows the purpose of Vedic literature, he practices in his life, and he teaches his disciple. He is called ācārya. So ācārya upāsanam. Before worshiping the Lord… Just like here Kṛṣṇa said in the beginning, ācāryopāsanam, and in the middle he says, mayi cānanya-yogena bhaktir avyabhicāriṇī. So before engaging yourself in devotional service to the Lord, you must first of all worship ācārya, ācāryopāsanam. One cannot become a devotee personally. Just like some rascals say, "What is the use of accepting guru?" Of course, they have got very bad experience.

But who is ācārya? Ācārya means one who has received the Vedic knowledge through the paramparā system. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. He is ācārya. Ācārya cannot be manufactured, self-made. No. He must come down from the disciplic succession. He is ācārya. You have to approach such ācārya who is coming in disciplic succession. ācāryavan puruṣo veda. One who is under the shelter of ācārya, he knows things. So Kṛṣṇa recommends also here that if you actually want to become in knowledge, if you want to have real knowledge, then you must worship ācārya. Ācāryopāsanam. This is Vedic system. Tad vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12].

It is not that "If I like, I can go to a guru; if I don't like I can learn the books at home and learn everything." No, that is not possible. Practically… Just like if you purchase some medical book and study at home and if you begin to practice, you will be called a quack. You will not be recognized by the government. You will not get the practitioner's registration. You will not. Unless you have passed through the medical college, your medical examination, you will not be accepted, even if you say that "I have read all the books." Similarly, if you simply think that "I have read… As we see generally, "Oh, I have read Bhagavad-gītā hundred times." But you ask him what is Kṛṣṇa, he cannot say. Because he has not approached the ācārya. This is the difficulty. He might have read Bhagavad-gītā a thousand times, but he will not understand a single word because he has not approached.

Therefore Vedic literature says tad vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. Abhigacchet." This word is used when the sense is "You must." This is vidhi-lin form of verb, gacchet, abhigacchet. You must. There is no excuse. You cannot learn. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam [SB 11.3.21]. If you want to know uttamam subject matter… Ut, ut means udgatam, transcending. Tamaḥ means this material world. This material world is tama, darkness. But if you are interested in the matter which is transcendental to this material world, that means spiritual world, then tasmād guruṁ prapadyeta, you must surrender to a guru.

Jijñāsuḥ śreya uttamam. Not ordinary jijñāsuḥ. Just like we go to the market, "What is the rate of this share? What is the rate of rice? What is the rate of dahl?" Not that kind of jij… Brahma jijñāsuḥ. Athāto brahma jijñāsā. This human life is meant for inquiring about Brahman, not this rice, dahl, share market. No.

So jijñāsuḥ śreya uttamam, what is the highest perfection of life, he requires to approach a guru. It is not a fashion. It is not a fashion that "I have made my guru, such and such Swami." But what you have learned? You cannot learn because you are not at all jijñāsuḥ. You do not know how to inquire, neither the guru you have met, he does know how to reply. Such kind of guru and disciple will not help. The disciple must be also serious to understand about the spiritual subject matter. That is knowledge, brahma-jijñāsā. One who is inquisitive to know about the Absolute Truth, he requires to approach a guru. That is jñāna. Jnana means brahma-jñāna. Ahaṁ brahmāsmi. This is jñāna. And if I am American, that is not jñāna. That is ajñāna. "I am Indian," "I am brāhmaṇa," "I am this," "I am that," "I am black," "I am white," "I am fat," "I am thin." These are all ajñāna, ignorance. You are neither fat nor thin nor black nor white nor American, but you are spirit soul. You have to know that. Ahaṁ brahmāsmi: "I am spirit soul. I am eternal servant of Kṛṣṇa." That is knowledge. And for this knowledge you must approach, ācāryopāsanam.

Śaucam, cleanliness. That is very essential. This morning I was talking with Tamal Kṛṣṇa Gosvāmī. Cleanliness is… As soon as you give up cleanliness, you become mleccha and yavana. Mleccha, yavana, these two names have come into Vedic śāstras, one who is unclean." Why there was always misunderstanding between the Hindus and the Muslims? I am talking of practical life. Because the Muslims were very unclean and the Hindus are supposed… now Hindus are less than Muslim, less than Muslim. And still, they are claiming… Śaucam. They are most unclean at the present moment, so deteriorated. Publicly it is being advertised, "Here is beef shop. Come on. Equality. Equality by eating beef, drinking wine." Now this is coming. Śaucam. Śaucam. Cleanliness. Cleanliness is next to godliness. You must take twice bath at least. It is required. And in tropical countries like India, there is no difficulty taking bath three times. Of course, if your body does not permit… But that is Śaucam, to clean. Śaucam. Śaucaṁ bāhyābhyantaram.

apavitraḥ pavitro vā

sarvāvasthāṁ gato 'pi vā

yaḥ smaret puṇḍarīkākṣaṁ

sa bāhyābhyantaraṁ śuciḥ

The brāhmaṇa is called therefore śuci. He is always clean, taking three times bath, cloth washed, mouth, hands, legs, all clean, with tilaka. That is brāhmaṇa. Śaucam. This is externally. And internally you have to become also śaucam. Bāhyābhyantaram. Bahya mean externally you have to cleanse yourself with water, soap or earth. And internally you have to be cleansed by chanting Hare Kṛṣṇa mahā-mantra. Ceto-darpana-marjanam [Cc. Antya 20.12]. Because if you remain unclean within the heart, simply by washing your external body and cleansing your cloth, that is not complete cleanliness. That may be called hygienic. But real cleanliness is internally and externally. Yaḥ smaret puṇḍarīkākṣaṁ sa bāhyābhyantaraṁ śuciḥ. So you have to cleansed yourself externally and internally.

By remembering, yaḥ smaret puṇḍarīkākṣam, the lotus-eyed Kṛṣṇa, if you always think, that is śuci. And in Bengali there is a word, poetry, muci haya śuci haya yadi kṛṣṇa bhaje. If one is Kṛṣṇa conscious, even if he is born in a cobbler's family, muci… In India there are two things, muci and śuci. Śuci means perfect brāhmaṇa, and muci means cobbler, the shoemaker. So muci haya śuci haya yadi kṛṣṇa bhaje. If one becomes Kṛṣṇa conscious, even if he is born in the family of a muci, camāra, he can become a brāhmaṇa. And śuci haya muci haya yadi kṛṣṇa tyaje. And if he gives up Kṛṣṇa, even if he's born in a brāhmaṇa family, he becomes a muci.

Muci means the skin expert. If he is simply busy, "I am this skin, brāhmaṇa skin…" Your behavior? "No, that doesn't matter. So that means skin expert. Just like muci knows how to distinguish whether it is cow's skin or goat's skin or this skin.

No. One must be Kṛṣṇa conscious. Then he is cleansed. Sa bāhyābhyantaraṁ śuciḥ. Yaḥ smaret puṇḍarīkākṣam. This is Kṛṣṇa consciousness. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. One who is always thinking of Kṛṣṇa-Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma-he is śuci. He is no more muci. Muci haya śuci haya yadi kṛṣṇa bhaje. Sthairyam ātma-vinigrahaḥ.

Controlling the senses, ātma-vinigrahaḥ. That is called swami, gosvāmī. If you can control your senses… Vāco-vegaṁ krodha-vegam. If you can control your force of talking nonsense… Because generally we talk nonsense. So if you can control your talking of nonsense things, then you will become controller of talking. Vāco-vegaṁ krodha-vegam. Naturally because we are generally affected with rajas-tamo-guṇa, raja-guṇa especially and tamo-guṇa, we become angry all of a sudden. So we have to control that. Vāco-vegaṁ krodha-vegaṁ manaso-vegam. Mind is very restless. So you have to control the mind. You cannot allow the mind to do anything and everything, but it must be controlled. Sthairyam ātma-vinigrahaḥ. Indriyārtheṣu vairāgyam. Indriyārtheṣu.

For the matter of sense gratification you have to practice vairāgya. Indriya. Our all the indriyas-eyes, tongue, nose-they are very much, I mean to say, affected or attracted. Eyes, always attracted by beauty. "I want to see very beautiful thing." But you can control the eyes when you practice to see the beautiful feature of Lord Kṛṣṇa and Rādhārāṇī. Therefore the Deity should be very nicely decorated so layman like us may be attracted by the beauty of Rādhā-Kṛṣṇa. Gradually, he will forget to see any other beauty. This is the practice of indriyārtheṣu. Indriyārtheṣu vairāgyam.

Actually the whole life is meant for understanding vairāgya, renouncement. Human life is not meant for becoming more and more attached to the material enjoyment. Human life is meant for tapasya, vairāgya. Here it is said, vairāgyam, anahaṅkāra, and false prestige, false identification. "Oh, am this. I must do this." That is… In the beginning it is taught, amānitvam, anahaṅkāram. And then janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam. We are very much busy to make solution of the problems of life. Political problems, economical problems, social problems. They are also problems. But real problem is janma-mṛtyu-jarā-vyādhi, that you have to take birth, you have to die, and when you are in life, you have to suffer from diseases, jarā-vyadhi, and you have to become old. Janma-mṛtyu-jarā-vyādhi-duḥkha. These are really problems. But who knows that these are the real problems? They have taken it, accepted it.

Kṛṣṇa says, "This is knowledge." If you are scientifically advanced how to stop death, how to stop birth, how to stop old age, how to stop disease, then you should know that you have advanced in science. Otherwise what is this? If you have made a horseless carriage motorcar, that is not advancement. It is advancement, but it is not the solution of the problem. The solution of problem is, human life, is to how to stop death.

Therefore śāstra says that nobody should become guru, nobody should become father, nobody should become husband-in this way there is a list-na mocayed yaḥ samupetya mṛtyum, if one cannot help his student or his son or his subordinate to stop death. Actually this is the problem Na mocayed yaḥ samupetya mṛtyum. We are under the clutches of death. "It is as sure as death." So this human life is meant for stopping this death. But if you don't see that this is the problem, that is ajñāna. That is ignorance. If you don't accept this is the problem, if you simply think "My problem is how to eat, how to sleep, how to have sex life, how to defend… These problems are already solved, even by the birds and the beasts. These are not the problems. They are already set up. Real problem is here: janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9].

Another problem is asaktiḥ. We are very much attached to our so-called home, so-called wife, children. And here is, jñāna means that asaktir anabhiṣvaṅgaḥ, āsaktir. You should, therefore, at a certain age, according to Vedic civilization, one is forced to give up this attachment. Naturally, one is attached to wife, children, home. But Vedic civilization says, that is all right from… Up to fifty years, you can remain attached. But pañcāṣordhvaṁ vanaṁ vrajet. After your fiftieth year, you must give up your family life. Vanaṁ vrajet. Go to the forest for tapasya. That was the system. Here at the present moment, everywhere, all over the world, when he is going to die, still he is attached to his political life, social life, family life. That is not knowledge. That is ignorance. You must be detached. Vairāgyam. Anabhiṣvaṅgaḥ. Putra-dārā-gṛhādiṣu. Family life. Putra means children. Dārā means wife. Gṛha means home. Putra-dārā-gṛhādiṣu. Asaktir anabhiṣvaṅgaḥ. Nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu.

In this way you have to be situated on the devotional service. Devotional service is not sentiment. Just like Kṛṣṇa, after describing so many stages of advancement of knowledge, then he says, mayi ca ananya-yogena bhaktir avyabhicāriṇī. Ananya-yogena. Always… Yoga means linking up. Always linking up with Kṛṣṇa. Mayi. Kṛṣṇa says mayi, "Unto Me, Kṛṣṇa." Mayi ca ananya-yogena bhakti-yogena. So you can become attached with Kṛṣṇa if you are dovetailed in the service of Kṛṣṇa, not casually, but constantly. Mayi ca ananya-yogena bhakti-yogena avyabhicāriṇī. Acyabhicāriṇī means without break, always, constantly. Satataṁ kīrtayanto māṁ yatantaś ca dṛdha-vratāḥ [Bg. 9.14].

In another place Kṛṣṇa says, satataṁ kīrtayanto mām, "always glorifying Me." This is Kṛṣṇa consciousness movement. Always we have to glorify Kṛṣṇa. We should go, meet people, preach, and glorify Kṛṣṇa. We beg for Kṛṣṇa. We print books for Kṛṣṇa. We distribute book for Kṛṣṇa. We type for Kṛṣṇa. We eat for Kṛṣṇa. We sleep for Kṛṣṇa. So everything should be dovetailed with Kṛṣṇa. That is called ananya-yogena, without any break, constantly, twenty-four hours in Kṛṣṇa consciousness. Avyabhicāriṇī.

Vivikta-deśa-sevitvam aratir jana-saṁsadi [Bg. 13.11]. Aratir jana-saṁsadi, not very much attached with general public, because they are not Kṛṣṇa conscious. We can meet them as far as possible, as far as required. Not that we have to sit down and talk all nonsense with these general people. No. Aratir jana-samsadi, and vivikta-deśa-sevitvam [Bg. 13.11]. Naturally, we shall be inclined to avoid such company. But preaching work, we have to go. Not to associate with him, but to give your association to him. That should be the principle. Because you have learned something about devotional service, you should give your experience to such person, but not to accept their behavior. If you keep this in view, then you will be preacher. And if you become victimized by his association, then you are doomed. You should give him the opportunity of your association, whatever you know, whatever you have learned about bhakti-yoga. When you go to meet a person, you should try to inform him, "This is Kṛṣṇa consciousness. You also take to it." As Caitanya Mahāprabhu… Yāre dekha, tāre kaha 'kṛṣṇa-upadeśa' [Cc. Madhya 7.128]. Yāre dekha, tāre kaha 'kṛṣṇa-upadeśa'.

This is real business. Adhyātma-jñāna-nityatvam. Spiritual knowledge. That is eternal knowledge. It will not break. If you learn spiritual knowledge, a little of it in this life, svalpam apy asya dharmasya trāyate mahato bhayāt, then you will be saved from the greatest danger. Tattva-jñānārtha-darśanam. If you want to become philosopher, then you philosophize for understanding the tattva-jñāna. And what is tattva-jñāna?

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

That is tattva-jñāna. Truth. What is that truth? Brahmeti paramātmeti bhagavān iti. To understand about Brahman, to understand about Paramātmā, to understand about the Supreme Personality of Godhead. That is tattva-jñāna.

So if you want to become philosopher, then philosophically you try to understand what is brahma-tattva, what is Paramātmā-tattva, what is Bhagavān-tattva. Etaj jñānam, this is jñāna. Not these degrees, MA, Phd. These are all decoration of the dead body. If you do not understand what is the value of life, you do not understand what is tattva, what is Brahman, what is Paramātmā, what is God, if you do not become cleansed, if you do not become a devotee, as they are stated, if you have no ācārya, you have no guru, then you are in darkness. Kṛṣṇa concludes here. Etaj jñānam, "All these items described, this is jñānam." Iti proktam. It is accepted, prokta. Ajñānam yad ato 'nyathā: "And just any other thing besides these things, they are ajñānam."

So you compare. You call any educated person. Just like I told you several times, that that Professor Kotovsky, big man in Russia, he said "That there is no life. After finishing this body, everything is finished." Just see how much ajñānam. He does not know. So the whole world is going on under ajñānam. If they accept this Kṛṣṇa consciousness movement, there is chance of having jñānam. Otherwise they remain in ajñānam. Thank you very much. Hare Kṛṣṇa. (end)

731006BG.BOM

Bhagavad-gītā 13.13

Bombay, October 6, 1973

Pradyumna: (leads synonyms)

jñeyaṁ yat tat pravakṣyāmi

yaj jñātvā 'mṛtam aśnute

anādimat paraṁ brahma

na sat tan nāsad ucyate

"I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahman, the spirit, and it lies beyond the cause and effect of this material world."

Prabhupāda: So this chapter is explanation of the knower and knowledge… The knowledge, the chapter has already explained, in order to make progress in the line of knowledge there were about twenty items: amānitvam adambhitvam ahiṁsā kṣāntir arjavam [Bg. 13.8]. These are the process, not to become falsely proud of possessing knowledge. There are symptoms that who is actually in knowledge and those symptoms have been explained. Amānitvam adambhitvam ahiṁsā kṣāntir ārjavam. The most important… Of course, all the items are very important. Still, approaching the ācārya… [break] …portion of Kṛṣṇa. Racayituṁ jagad-aṇḍa-koṭim. One portion, Paramātmā. That Paramātmā portion is the Mahā-Viṣṇu, Mahā-Viṣṇu lying on the Kāraṇārṇava, the Causal Ocean.

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

viṣṇur mahān sa iha yasya kalā-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.48]

That Mahā-Viṣṇu is lying on the Causal Ocean beyond this universe, on the border, there is a big ocean which is called Causal Ocean, kāraṇodaka-jala. And there is Mahā-Viṣṇu lying, and from His breathing process, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. Jagad-aṇḍa-nātha means Brahmā. So that portion, eko 'py asau racayitum, He is the origin of universal, this material creation. Kāraṇārṇavaśāyī Viṣṇu. From Him, the Garbhodakaśāyī Viṣṇu comes out, and He enters in each and every universes. Garbhodakaśāyī Viṣṇu. That Garbhodakaśāyī Viṣṇu again expands as Kṣīrodakaśāyī Viṣṇu. That Kṣīrodakaśāyī Viṣṇu is within this universe. In each and every universe there is Viṣṇu, Śvetadvīpa-loka where Kṣīrodakaśāyī Viṣṇu is there, and that Kṣīrodakaśāyī Viṣṇu enters within the heart of all living entities, Paramātmā, Antaryāmī.

That is explained in the Bhagavad-gītā, eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ aṇḍāntara-stha… [Bs. 5.35]. He is not only within this universe, but He is also within the atom. Aṇḍāntara-stha-paramāṇu-cayāntara… Paramāṇu means atom. In this way Lord Viṣṇu is expanded, and He is jñeyam, He is to be understood. Jñāna, knowledge, simply material knowledge, is not perfection of knowledge. Real knowledge is to understand the Supreme Absolute Truth, Viṣṇu. That is real knowledge. That is explained here. Jñeyaṁ yat tat pravakṣyāmi: "I shall now explain to you what is the ultimate goal of knowledge." In other place, in the Fifteenth Chapter also, Kṛṣṇa said,

sarvasya cāhaṁ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyaḥ…

[Bg. 15.15]

Kṛṣṇa is within everyone's heart, sarvasya ca ahaṁ hṛdi. This place, the particular place is also mentioned there. Hṛdi, in the heart, He's there. Sanniviṣṭaḥ. And from Him, mattaḥ smṛtir jñānam apohanaṁ ca. From Him, our remembrance, smṛtir jñānam, knowledge, and forgetfulness-everything is coming from Him. Mattaḥ smṛtir jñānam apohanaṁ ca. Therefore, vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. One has to understand Kṛṣṇa by studying Vedic literature. If he's missing Kṛṣṇa, then śrama eva hi kevalam, he's missing Kṛṣṇa. That is stated in the Śrīmad-Bhāgavatam,

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

Everyone has got particular type of occupational duty. That is called dharma. Dharma is not a faith. The particular duty… Just like you are a medical practitioner. So your dharma is to treat patients. That is your dharma. So everyone has got particular occupational duty. [break] Actually, what is going on as Hindu dharma… Actually, Hindu dharma this word is not there in the śāstras. In the śāstra it is called varṇāśrama-dharma. Four varṇas: brāhmaṇa, kṣatriya, vaiśya, śūdra; and four āśramas: brahmacārī, gṛhastha, vānaprastha, and sannyāsa. These are called varṇāśrama-dharma. So in every varṇa, brāhmaṇa, his qualification is described in the śāstra. Śamo damas titikṣā ārjavaṁ kṣāntir jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. Similarly, kṣatriya, vaiśya. So by discharging one's occupational duty according to varṇa and āśrama, if one does not understand Kṛṣṇa, the Bhāgavata says, śrama eva hi kevalam. Then he's simply spoiling his time and wasting his labor. That's all.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

This is the verdict of Vedic literature. He's simply laboring for nothing. One must know Kṛṣṇa-viṣvaksena-kathāsu yaḥ. Viṣvaksena, another name of Kṛṣṇa, or Viṣṇu, is viṣvaksena-kathā. Just like we are speaking about Kṛṣṇa, nobody is interested to come here. Nobody is interested. Viṣvaksena-kathāsu notpādayed ratim. They will say, "Oh, I am busy with my occupational duty." But the human form of life is meant for increasing your interest in the matter of viṣvaksena-kathāsu yaḥ. This means kṛṣṇa-kathā.

This is the mission of Caitanya Mahāprabhu, Lord Caitanya. Lord Caitanya, His mission is this: He said,

yāre dekha tāre kaha 'kṛṣṇa'-upadeśa

āmāra ājñāya guru hañā tāra' ei deśa

[Cc. Madhya 7.128]

Kṛṣṇa-upadeśa. He says, Caitanya Mahāprabhu, that "On My order, every one of My devotees, become a spiritual master." Āmāra ājñāya guru hañā tāra' ei deśa [Cc. Madhya 7.128]. "You become a spiritual master and deliver all the people." By kṛṣṇa-upadeśa, you can deliver. People are suffering. Here also, the same thing is said. Jñeyaṁ yat tat pravakṣyāmi yaj jñātvā 'mṛtam aśnute. Amṛtam. People are suffering. They do not know what is amṛtatva. So 'mṛtatvāya kalpate. This is the aim of life, to become immortal. That is wanted. One has to come to that platform of knowledge when one can achieve the perfection of life, amṛtatva, immortality.

So Kṛṣṇa says here that jñeyaṁ yat tat pravakṣyāmi: "The ultimate goal of knowledge I will explain to you. Yaj jñātvā: "If you can understand that knowledge, then," amṛtam aśnute, "if anyone can understand that knowledge, he becomes immortal." That is the problem. The process of knowledge… In that chapter it is already said that janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. The subject matter should be how to understand or how to get relief from the repetition of birth and death, old age and disease. This is knowledge. And here also Kṛṣṇa says again, anyone who comes to the ultimate goal of knowledge, then he becomes immortal.

Anādimat paraṁ brahma. Brahma, brahma-jñāna. The brahma-jñāna without knowledge of Kṛṣṇa is not perfect knowledge. Generally, people are interested… (aside:) Give me water. In the impersonal Brahman, but without knowledge of Kṛṣṇa that impersonal feature of Kṛṣṇa, brahma-jñāna, is also insufficient. They do not… That is not sufficient knowledge. Tattva-jñānārtha-darśanam. Philosophical speculation or discussion should be to reach the ultimate goal of life. Tattva-jñānārtha-darśanam. That is already explained. And what is that tattva? That is explained in the Śrīmad-Bhāgavatam, what is tattva. Vadanti tat tattva-vidas tattvam [SB 1.2.11]. Tattva-vid, one who knows tattva, he can speak about tattva. Tattva means the Absolute Truth. So vadanti tat tattva-vidas tattvam. That thing is spoken as tattva, as the truth, by persons who are tattva-vid. Tattva-vid means one who knows the tattva. Unless one knows the thing, how he can explain? Therefore we have to understand the Absolute Truth from a person who knows it. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam [SB 1.2.11]. That knowledge is absolute, advayam, no relativity, absolute.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

That truth is explained as Brahman, as Paramātmā, or as Bhagavān. The same thing. Just like we see the sun. The sun is a planet and there is a sun-god. Just like we have got also in each and every planet one chief person. Here we have got president. Formerly there was one president or king on this planet. Now they have now so many presidents. But according to God's plan, there is one president or king in each and every planet. So in the sun planet there is also one king or one chief person. His name is also given in the Bhagavad-gītā, Vivasvān. If you accept Bhagavad-gītā, then you have to accept all these things. You cannot make minus anything. That is not knowledge of Bhagavad-gītā.

Therefore we are presenting Bhagavad-gītā as it is. We cannot use the ardha-kukkuṭī-nyāya [Cc. Ādi-līlā 5.176]-half. I take half of the hen. I take the rear part, and the front part I reject. This kind of logic, argument, will not be very successful. You have to take as it is, in toto, and you have to understand That is understanding of Bhagavad-gītā. If you take something to your choice, that is useless, useless waste of time. Just like Mahatma Gandhi, he wanted to prove from Bhagavad-gītā nonviolence. How it is possible? Bhagavad-gītā is spoken in the battlefield. So in this way, if we try to understand Bhagavad-gītā, it will be not Bhagavad-gītā, it will be something else. We must understand Bhagavad-gītā as it is. That is our preaching method. We are presenting Bhagavad-gītā as it is all over the world. So we accept.

The modern theory, scientific theory, is that "The sun planet is only blazing fire. There cannot be any living entity." No, we don't believe that. Because śāstra says that "The living entity is never burned." Acchedyo 'yam adāhyo 'yam. Adāhyaḥ. Just like we sterilize by putting into the fire, but that does not mean the living entity is dead. No. Adāhyo 'yam: "It cannot be burned into fire." Acchedyo 'yam: "It cannot be cut into pieces." This information we get from Bhagavad-gītā. So in the sun planet, although it is blazing fire, there are living entities. They have got a particular type of body. That particular type of body is fiery. Just like you have got living entities in the sea. There are hundreds and thousands. Jalajā nava-lakṣāṇi. There are nine lakhs, species of aquatic animals. But they are living in the water. They have got particular type of body. You cannot say, because you cannot live within the water, you cannot say, "No, no, there cannot be any living entity." This is nonsense. The living entities, another name is sarva-ga. He can live everywhere. It is not a fact that living entities live only in certain particular place. No. Sarva-ga, anywhere in God's creation there are living entities. This is shastric vision.

So in the sun planet also, there are living entities, cities, just like here. Otherwise how Kṛṣṇa can say, imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. Kṛṣṇa is telling lie, that "I spoke this science of Bhagavad-gītā to the sun-god?" Now, according to our calculation nobody can go to the sun planet, and where is the scope of speaking there, and to whom speaking? But Kṛṣṇa says, "Yes." Imaṁ vivasvate yogaṁ proktavān aham [Bg. 4.1], "I said," avyayam, "imperishable knowledge." Vivasvān manave prāha. So from this version we can understand, in the sun planet there are living entities, and the chief man, or chief demigod, is the sun-god, whose name is Vivasvān. So his body must be fiery; otherwise how he can live there? And the inhabitants there also. So we are thinking from here that nobody can live there, but that's not the fact. We are calculating via our own experience. Therefore we cannot have perfect knowledge by speculating our experience. It is not possible. We must go to a person whose experience is beyond our experience. That is called guru. Tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. Guru means heavy. If guru is as good as I am, then what is the use of taking knowledge from him? Guru must be heavier.

So who can become more heavier than Kṛṣṇa? Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. There is nobody heavier. And Kṛṣṇa proved it when He was a child. When He was a boy of seven years old He proved how heavy, that He lifted the Govardhana Hill, and it rested on Kṛṣṇa's finger continually for seven days. Just imagine how heavy He is. So in this way we have to understand Kṛṣṇa. And if we understand Kṛṣṇa from that spirit, from that angle of vision, then we become perfect. As it is said here, jñeyaṁ yat tat pravakṣyāmi yaj jñātvā 'mṛtam aśnute. You become immortal. This is confirmed in the Fourth Chapter. Janma karma me divyaṁ yo jānāti tattvataḥ. If you simply understand Kṛṣṇa in truth, not superficially, but in fact, then what is the result? The result is tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. Punar janma, punar janma, next, again if I take a material body, then again I'll have to die. Anyone who has got this material body, he has to die. Janma-mṛtyu. One who is born, he must die. But here Kṛṣṇa says, punar janma naiti. "No more birth." Then there is no more death. Because if there is birth, there is death, and if there is no birth, there is no death. That is immortality, amṛta. That is amṛtatva. So amṛtatvāya kalpate. In another place Kṛṣṇa says,

yaṁ hi na vyathayanty ete

puruṣaṁ puruṣarṣabha

sama-duḥkha-sukhaṁ dhīraṁ

so 'mṛtatvāya kalpate

We are disturbed by the bodily concepts of life, every one of us. Everyone is busy how to relieve the bodily pains and pleasures. That's all. The real pains and pleasure: that the living entity who has accepted this material body, he has to continue these pains and pleasure. That is explained in the Bhagavad, janma-mṛtyu-jarā-vyādhi [Bg. 13.9]. So you there is no science to give relief from janma-mṛtyu-jarā-vyādhi. How can expect relief? It is temporary relief. So Kṛṣṇa says in the Bhagavad-gītā, we should not be disturbed by the temporary pains and pleasure.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

[Bg. 2.14]

We should not be disturbed by these so-called bodily pains and pleasure. We can try, we can get as much… But this is not our business. Our business is how to get out of these clutches of birth and death. That is real business. That they do not know. Because they have no knowledge. All fools and rascals, they are busy for the temporary pains and pleasure. That's all.

So here it is said, jñeyaṁ yat tat pravakṣyāmi yaj jñātvā 'mṛtam aśnute. That is knowledge. "I shall speak to you about that supreme knowledge." That supreme knowledge means if you simply try to understand Kṛṣṇa, janma karma me divyam [Bg. 4.9], why Kṛṣṇa appears, janma karma, why He works like an ordinary human being… He is the Supreme Personality of Godhead. Why he takes part in these ordinary activities? Just like Kṛṣṇa took part in the Battle of Kurukṣetra. He's Supreme Personality of Godhead; why should He take part in the battleground? Yes this is…, somebody, some section of people, they question like this. But He has his business. Because He comes, He has got His business. He says, dharma-saṁsthāpanārthāya sambhavāmi yuge yuge: "I come. My business is to reestablish the principle of life, religion."

Human life means religion. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. The cats and dogs, they have no religion. But if the human being has no religion, then he is no better than the cat and dog. Therefore all over the world, either he's a European or American or Indian or Canadian or Russian, everyone has got some religion. It doesn't matter whether it is Hinduism, Muslimism or Christianism. Because human society without religious conception-religious conception means to understand God-he's animal. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. So gradually, the whole world is becoming animal because they are rejecting religion. They are rejecting religion. Therefore Kṛṣṇa says, dharma-saṁsthāpanārthāya sambhavāmi yuge yuge. Because these rascals, they give up religion and become animals and fight between themselves and make the whole world a confusion and chaos, therefore it is required that Kṛṣṇa comes. Dharma-saṁsthāpanārthāya. This is His duty. He has no duty, but it is His mercy that He comes. Dharma-saṁsthāpanārthāya.

And what is that dharma? In the Bhāgavata it is explained, dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. You cannot manufacture a religious sect. That is rascaldom. Just like if you think, "I shall manufacture law at my home," is it possible? Who will care for your law? If the law is enacted by the state, that is accepted. The government says, "Keep to the left." You have to accept it. You cannot say, "No, why not to the right?" Then you'll be criminal. Similarly, laws means given by the government, and dharma means which is the codes given by God. That is dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. That is religion. And Kṛṣṇa says, dharma-saṁsthāpanārthāya sambhavāmi yuge yuge: "I come to reestablish. When people become cats and dogs without any religion, then I come down to establish religion." Because we are Kṛṣṇa's sons, we are all sons of Kṛṣṇa, He is very much anxious to see us happy. Just like father wants to see his sons, bewildered sons, to see that he is happy. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]. That is also the same thing. To deliver the righteous person and to kill the demons, the same thing, because Kṛṣṇa is absolute. His maintaining the devotee and killing the demon, both of them are same thing.

Just like father. Father is giving some child, some son, nice sweetmeat, and the other son comes, "No you cannot take it." Does it mean that father is partial? No, father is kind both the child. He knows that he cannot eat. So similarly, two things are going on parallel. Some are punishments, some are maintenance by the laws of God, but he knows how to do it. We have to accept His law. That is… Tat te 'nukampāṁ su-samīkṣamāṇaḥ [SB 10.14.8]. Therefore a devotee is never disturbed by the so-called pains and pleasure of this world. He is never disturbed. He knows his duty, how to execute Kṛṣṇa consciousness. That is real devotee. Sarva-dharmān parityajya mām ekam [Bg. 18.66].

So Kṛṣṇa said that dharma-saṁsthāpanārthāya sambhavāmi yuge yuge. Then what is that dharma? He did not come here to reestablish Hinduism or Muslimism or Christianism. No. He came to give you real dharma. What is that? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That is dharma, to surrender unto Kṛṣṇa: "Kṛṣṇa, I am eternally Your servant. I forgot You. Now I come to my senses. I surrender unto You." This is dharma. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. This sense, real sense, comes when after struggling, struggling for many, many births, one becomes wise. Bahūnāṁ janmanām ante jñānavān. Jñānavān means wise. Not fools and rascals. Jñānavān māṁ prapadyate: "He surrenders unto Me." So anyone who is surrendering to Kṛṣṇa, taking to Kṛṣṇa or devotional service fully, he is the most intelligent man. He's not cats and dogs or rascals. Because Kṛṣṇa says, jñānavān. This is real knowledge. That will be explained.

Kṛṣṇa says, jñeyaṁ yat tat pravakṣyāmi "I shall speak to you what is the object of knowledge, ultimate objective of knowledge." Yaj jñātvā 'mṛtam aśnute. If one can understand Kṛṣṇa he gets eternal life. That is our aim of life. Not to remain within this material world, bhūtvā bhūtvā pralīyate [Bg. 8.19], take birth once and again die. This is done by the cats and dogs. Any animal, they do not know anything. They take birth and again die. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ [Bg. 2.13]. You have to accept. So if in ignorance I take birth and again die, what is this life? Bhūtvā bhūtvā pralīyate [Bg. 8.19]. That is no knowledge. Spoiling. This human form of life is the boon where you can make a solution simply by understanding Kṛṣṇa. Janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. This is knowledge, how to become immortal, how to understand Kṛṣṇa, how to go back to home, back to Godhead. That is the mission of Kṛṣṇa consciousness. Thank you very much. Hare Kṛṣṇa. (end)

731007BG.BOM

Bhagavad-gītā 13.14

Bombay, October 7, 1973

Pradyumna:

sarvataḥ pāṇi-pādaṁ tat

sarvato 'kṣi-śiro-mukham

sarvataḥ śrutimal loke

sarvam āvṛtya tiṣṭhati

Translation: "Everywhere are His hands and legs, His eyes and faces, and He hears everything. In this way the Supersoul exists."

Prabhupāda: So we are now discussing jñeyam, the object of knowledge. Previously we discussed the process of knowledge, amānitvam adambhitvam ahiṁsā kṣāntir ārjavam, ācāryopāsanam… [Bg. 13.8]. Twenty items we have discussed. The chief is: mayi cānanya-yogena bhaktir avyabhicāriṇī. The chief of them is bhakti, mayi ca ananya-yogena, without any diversion. Ananya-yogena bhakti-yoga. That is the chief point. Then other qualities of knowledge will develop automatically. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ [SB 5.18.12].

As soon as you become a pure devotee of the Lord, all the good qualities of the demigods, surāḥ. There are two classes of men: sura and asura. Sura means devotees, and asura means nondevotees. So good qualities can be found in the suras. Ahiṁsā amānitvam adambhitvam ahiṁsā kṣāntir ārjavam [Bg. 13.8]. There are many instances that the devotees are all qualified.

Just like Prahlāda Mahārāja, he was only five years old boy and his father was always chastising him because his only fault was he was chanting Hare Kṛṣṇa mantra. So the world is so made, full of demons, that simply for your fault of chanting Hare Kṛṣṇa mantra you'll have so many enemies, even your father. This is the position. Simply for this fault, that because we are chanting Hare Kṛṣṇa mantra, we have got so many enemies. This is the world. Sura and asura. Because the more asuras… They'll never tolerate. The glorifying the Lord, they cannot tolerate. It is very difficult for them. So there are two classes of men, suras and asuras. Sura means viṣṇu-bhakto bhaved daivaḥ. Sura means devatā, or the demigods; and asura means, viṣṇu-bhakto bhaved daiva asuras tad-viparyayaḥ. And asuras means just the opposite number of viṣṇu-bhakta. They are asuras.

So if you develop Kṛṣṇa consciousness, if you develop love for Kṛṣṇa, then automatically the qualities of the suras, or the demigods, will develop. You haven't got to endeavor separately for becoming qualified in good qualities. Automatically. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ, harāv abhaktasya kuto mahad-guṇāḥ [SB 5.18.12].

But if one is nondevotee, he cannot have any good qualities. Why? Now, mano-rathenāsati dhāvato bahiḥ. Because he is on the mental platform. Devotee means one who is acting on the spiritual platform, and nondevotee means those who are acting on the material platform, either bodily platform or mental platform. These are material platform. Bodily platform, they are called karmīs. They are working for their personal benefit.

Generally, everyone in the Bombay city, they are working very hard, but what is the aim? For their personal profit. That is called karmī. Either in this life… Even those who are performing yajñas for being elevated to the heavenly planet. That is also karma, karma-kāṇḍīya. They are also karmīs. Either for becoming happy in this life or becoming happy… Happy nobody can become; it is illusion. But by sense gratification we think that we are happy. That is the karmī life, on the bodily platform. And the mental platform is little subtle. The philosophers, the poets, the scientists, like that.

So both the bodily platform and mental platform, they are material. Because the body is also matter and mind is also matter. That is stated in the Bhagavad-gītā. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, apareyam, prakṛtir me bhinnā aṣṭadhā [Bg. 7.4]. This body is made of five elements: earth, water, fire, air, sky, and mind is there, subtle body, mind, intelligence and egotism. So both platform are material platform. Therefore it is said harāv abhaktasya. Those who are devotees of the Lord, they are not acting on the mental or the gross material platform. They are not working on that platform. They are working on the spiritual platform.

So good qualities can be attained automatically when you work on spiritual platform. But if you work on material platform, means the gross body and the mind, then good qualities cannot be attained. Harāv abhaktasya kuto mahad-guṇā mano-rathenāsati dhāvato bahiḥ [SB 5.18.12]. Therefore we find that educated persons, so-called educated… They are not educated because in the Bhagavad-gītā it is said, the so-called educated persons are bereft of real knowledge, māyayāpahṛta-jñānāḥ [Bg. 7.15]. Apahṛta-jñānāḥ. Why? Āsuraṁ bhāvam āśritāḥ. Because they have taken the position of becoming an atheist, no faith in God. They are asura. So any asura, māyayāpahṛta-jñānāḥ… He may be MA, PhD, from academic career, but his real knowledge is taken away. Therefore he is atheist. Actual knowledge is to know God. Therefore Kṛṣṇa is explaining what is knowledge, jñeyam. Because as soon as you become actually wise, then you become liberated. But if you are not liberated, that means your knowledge is imperfect. Your knowledge is imperfect.

So Kṛṣṇa says jñeyam. Jñeyam means mat-paraṁ brahma. In a previous verse it has been explained, anādi mat-paraṁ brahma. Brahmā means bṛhatya bṛhanatyād iti brahma.(?) Nothing is great than Brahman. That is being explained, how Brahman, what is the meaning of Brahman. Brahman means sarvataḥ pāṇi-pādaṁ tat: "Brahman has got His hands and legs everywhere." Just like I have got my hands and legs, this is limited. I have got my hands. Why I cannot stretch five feet? Only three feet. That is also with great difficulty. But the Brahman's hand, sarvataḥ, sarvataḥ, everywhere.

Just like Kṛṣṇa said, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. Now Kṛṣṇa says that "Either a little flower, a little fruit, or little leaf…" Anyone can collect these things. Even if he is the poorest of the poor, then he can also collect a little flower, a little fruit, little water and offer Kṛṣṇa, "My dear Kṛṣṇa, I wanted to offer You something, but I am so poor. I have nothing to offer. I have collected these three things as You have prescribed in the Bhagavad-gītā. "Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. The real thing is bhakti.

Kṛṣṇa, He has appeared here in His form to accept your offerings, not that He is poor. So Kṛṣṇa comes here to accept your offering, but the demons want to break it. This is demon. He does not think that "Kṛṣṇa, the Supreme Personality of Godhead has so kindly come here in Juhu and accepting our offerings." But the demons will not tolerate. "No, Kṛṣṇa cannot…" This is called āsuraṁ bhāvam āśritāḥ. Asura, rākṣasa.

Rāvaṇa. "Bring Rāma's wife, Lakṣmījī, Sītā." This is demonic. He was a great devotee of Lord Śiva, but a demon, first-class demon, rākṣasa. Therefore it is said, harāv abhaktasya kuto mahad-guṇāḥ. Even though he was a devotee of Lord Śiva, because he was not a Vaiṣṇava, therefore he had no good qualification. He had no good qualification. Harāv abhaktasya kuto mahad-guṇā mano-rathenāsati dhāvato bahiḥ [SB 5.18.12]. Mano-rathena, by mental platform. Rāvaṇa thought that "I shall enjoy the Lakṣmījī of Nārāyaṇa." But that is not possible. You can think like that. So everyone is after Lakṣmījī. The Rāvaṇa's philosophy. The whole world is after material acquisition, lakṣmī. Money is called lakṣmī. Everyone is after money but nobody knows that money can be properly utilized when there is Nārāyaṇa. Lakṣmī can stay when there is Nārāyaṇa. Lakṣmī-Nārāyaṇa. You cannot keep Lakṣmī alone without Nārāyaṇa, that is not possible. Then you'll be finished, just like Rāvaṇa. He wanted to kill Sītā without Rāma; therefore he was finished with his whole family.

That is awaiting. The whole world is awaiting that disaster. The America has got atom bomb and Russia has got atom bomb. As soon as there is another war, the whole world will be finished. So this is the ajñāna. Māyayā-apahṛta-jñānāḥ. They do not know that we cannot keep Lakṣmī without Nārāyaṇa. That is not possible. Lakṣmī can be kept at home with Nārāyaṇa, but she cannot leave Nārāyaṇa. So if you want to enjoy false lakṣmī, that is different thing.

Therefore a person who is devoid of knowledge, who is not devotee, Kṛṣṇa conscious, he has no value. Harāv abhaktasya kuto mahad-guṇāḥ. He cannot have any good qualities. This is our test. We are not very learned, but we can test because we have got the testing tube. Just like a scientist tests chemically, analytically tests, how pure one chemical is within the test tube, similarly, we have got a test tube. What is that? That test tube it is stated in the Bhagavad-gītā,

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

As soon as we see that one is not surrendered soul to Kṛṣṇa, he is māyayāpahṛta-jñānā. Then what is the category? Duṣkṛtina, always sinful. Must be. Because he is sinful, he cannot surrender to Kṛṣṇa. Na māṁ duṣkṛtino mūḍhāḥ.

And another class-mūḍha, rascal, without any knowledge. He cannot also surrender to Kṛṣṇa. Na māṁ duṣkṛtino mūḍhāḥ narādhamāḥ. And the lowest of the mankind. Why lowest of the mankind? Because this human body, this man's body, not the dog's body, cat's body, but the man's body, that is meant for understanding Kṛṣṇa. Athāto brahma jijñāsā. That is not meant for spoiling like cats and dogs, jumping from here and there. So therefore he's not taking the opportunity of understanding Kṛṣṇa. Therefore narādhama. Adhama. Adhama means the lowest. First-class man utilizes life for proper benefit. But one who cannot… They are called kṛpaṇa also. Miser.

Just like if you have got millions of dollars, you don't use it, you keep it only in the bank or in the treasury to see, "Oh, I have got millions of dollars." But utilize it. That is intelligence. Utilize, make it millions to ten times millions by doing a business or something like that. That is intelligence. Similarly, this body, this human form of body, athāto brahma jijñāsā… To understand Brahman. That Brahman is being explained to understand, how Brahman. Sarvataḥ pāṇi-pādaṁ tat. Brahman means the greatest. So greatest means not limited. We are limited. Our hands and legs are limited, but Kṛṣṇa's hands and legs are not limited. Sarvataḥ pāṇi-pādam.

Brahman means Kṛṣṇa. You'll find in the Bhagavad-gītā Kṛṣṇa is addressed as paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. When Arjuna understood Kṛṣṇa, in the tenth chapter we'll find, he's addressing Kṛṣṇa, that "You are Paraṁ Brahman." Brahman, all of us are Brahman, ahaṁ brahmāsmi. It is not very difficult to understand. "I am not this body, matter, but I am spirit soul." Therefore anyone can understand that he is Brahman. Spirit soul is Brahman, not the Paraṁ Brahman. Paraṁ Brahman is Kṛṣṇa. We are Brahman, but part and parcel of the Brahman. Mamaivāṁśo jīva-bhūtaḥ [15.7]. We are part and parcel of the Paraṁ Brahman. Therefore we are Brahman.

Therefore a part and particle of gold is also gold. A particle of the sea water is also sea water, salty sea water. That is oneness. So far the quality is concerned, that is oneness. A drop of sea water and the whole sea water, in quality, they are one. Because the taste of a drop of sea water is also salty, therefore you can understand the whole water is salty. Chicklena[?]. So you can understand Paraṁ Brahman if you understand yourself. That is called self-realization. Simply the difference is Paraṁ Brahman, is the greatest, and you are the smallest. He is vibhu, you are aṇu. But māyā is so strong, because we are qualitatively one, we are thinking we are the Supreme Brahman. That is another nonsense. "Because I am salty, therefore I am the sea water." This is not very good logic. A part cannot be equal to the whole.

So here jñāna means, to understand the Paraṁ Brahman means, sarvataḥ pāṇi-pādam: "Paraṁ Brahman has got pāṇi, hands, and pāda, and legs, everywhere." How it is possible? That is knowledge. That is knowledge. It is possible because we are part and parcels of Kṛṣṇa, we have got our hands and legs, therefore Kṛṣṇa has got his hands and legs everywhere. But our hands and legs are now engaged otherwise. It is not for Kṛṣṇa. That is called illusion. Actually, the hands and legs belong to Kṛṣṇa. My hands, it is not my hand, it is Kṛṣṇa's hand. My leg, it is Kṛṣṇa's leg, but in māyā, in illusion, it is covered, upādhi. My hand means it is Indian hand." "My leg means Indian leg." "My hand means American hand." "My leg means American leg." No. It is neither American leg, neither Indian leg, neither Indian hand, nor American hand. It is all Kṛṣṇa's hands and legs. That you have to realize. That is real knowledge. That is jñeyam. You have to understand that you are not the proprietor of these hands and legs. Kṛṣṇa is the proprietor.

Therefore Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīka means senses, and īśa means the master. Hṛṣīkeśa. Senayor ubhayor madhye rathaṁ sthāpaya me acyuta [Bg. 1.21]. Another place Arjuna has addressed Kṛṣṇa as Hṛṣīkeśa. No, I mean to say Sañjaya said "Hṛṣīkeśa." So Kṛṣṇa's another name is Hṛṣīkeśa. So hṛṣīka means indriya, senses, and hṛṣīkeśa means the master of the senses. We have got our hands and legs, we have got our mouth, we have got our tongue, everything we have got. That's all right, but the real knowledge means to realize that these hands, legs, tongue, eyes, ears-everything belongs to Kṛṣṇa. That is knowledge.

Therefore bhakti means to become liberated from the false understanding that "This is my leg, my head." No. It is Kṛṣṇa's. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. When we become purified… Purified means at the present moment we have got this false knowledge, "This is my hand, this is my leg." When we become purified, we understand that "This is Kṛṣṇa's leg, Kṛṣṇa's hand, Kṛṣṇa's eyes." That is wanted. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170].

Nirmalam, this is liberation. So long we are materially attached, it is mala. Mala means dirty things. But when we are purified of the dirty things, we can understand. Just like Arjuna. Arjuna was in the beginning thinking that "My hand, my leg, it is meant for my family." Therefore he was hesitating to kill, that "This hand, it belongs to my family, to my kinsmen, to my country, to my nation, to my society. How I can use these hands and legs against them. Kṛṣṇa, I'll not fight." This is ignorance. He did not know that his hands and legs belong to Kṛṣṇa. And when he understood… After reading, after hearing Bhagavad-gītā from Kṛṣṇa, he understood, "Well I was thinking the hands and legs belong to my family, to me. No. It belongs to Kṛṣṇa. It must be used for Kṛṣṇa." Then he decided, "Kṛṣṇa," kariṣye vacanaṁ tava [Bg. 18.73], "now You want me… Because this is Your hand, Your leg, so you want to use these hands and legs for fighting. I must use it." This is knowledge. This is knowledge. Otherwise how…?

Of course, Kṛṣṇa is all-pervading, still, we are also part and… Everything. All-pervading means everything belongs to Kṛṣṇa, everything Kṛṣṇa's energy. Just like the sun is all-pervading. How it is all-pervading? By the light and the heat. Light and heat is all-pervading. Although sun is localized. sun is situated in one place, how it is all-pervading? Because it is supplying the heat and light throughout the universe. Therefore it is all-pervading. And what is the heat and light? The energy of the sun. Similarly, the original sun is Kṛṣṇa and He has got two energies: the material energy and the spiritual energy. So therefore everything is Kṛṣṇa's. Parasya brahmaṇaḥ śaktiḥ sarvedam akhilaṁ jagat. Sarvaṁ khalv idaṁ brahma. That is realization, when you understand that everything belongs to Kṛṣṇa because everything is manifestation of Kṛṣṇa's energies.

Just like this whole material world. What is this? This is only expansion of the energy of the sun, heat and light. Those who are scientists they can understand. Physics, heat and light. Similarly, the whole creation, that is Kṛṣṇa's energy, heat and light, material energy and the spiritual energy. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, bhinnā me prakṛtir aṣṭadhā [Bg. 7.4]. Apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]. That is the superior energy, living entity.

So we are living entity. We are superior energy of Kṛṣṇa, but we have become inferior on account of this material covering. We have become inferior but we are not inferior. We are superior energy. When we act for Kṛṣṇa, then we are situated in our own position. That is called mukti. In the Śrīmad-Bhāgavatam it is said, mukti means hitvā anyathā-rūpaṁ svarūpeṇa vyavasthitiḥ [SB 2.10.6]. That is mukti. Mukti does not mean that you have got now two hands, and as soon as you become mukta, you'll have three thousand hands. No, not that. Mukti means svarūpeṇa vyavasthitiḥ. When we understand that "I am utilizing hands and legs and eyes for my sense gratification. No, this is wrong. It should be utilized for Kṛṣṇa's service. My hands should be engaged for Kṛṣṇa's service. My hands should be engaged for cleansing this temple. My hands should be engaged for cooking Kṛṣṇa's food." In this way. "My hands should be utilized for writing for Kṛṣṇa, glorifying Kṛṣṇa. My legs should be used for going to the temple of Kṛṣṇa. My eyes should be used for seeing beauty of Kṛṣṇa. My ears should be used for hearing glories of Kṛṣṇa. My tongue should be used for chanting Kṛṣṇa's holy name." That is mukti.

Mukti is not a very difficult thing. You can attain mukti in a second simply if you agree, as Kṛṣṇa says,

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi (mā śucaḥ)

[Bg. 18.66]

That ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi, this is mukti, mokṣayiṣyāmi. So Kṛṣṇa is offering you this mukti. Muktiḥ pareśānubhavo viraktir anyatra syāt. Viraktir anyatra syāt. When you understand that "These hands and legs belong to Kṛṣṇa, so I am misusing them. So long I have misused them. I use for my personal sense gratification or expanded sense gratification." The so-called socialism, nationalism, this ism, that…, that is also sense gratification but it is expanded sense gratification. First of all… [break]

Another meaning of this verse is that if He has got, sarvataḥ pāṇi-pādam, He has got His legs and hands, eyes, head, then how He becomes impersonal, void? Where is this conception comes from Bhagavad-gītā? The rascals say that "God is impersonal, no form." How it is possible, if He has got hands and legs, head and ears, how He has become formless? Tell me. Who is there? How He becomes formless? He is not formless. But the difference is His form is different from our form. Our hands and legs are limited, but He has got His hands and legs… That is not limited, that is unlimited. That is difference. When we say, when there is such thing as formless, formless means He hasn't got a form like us which is limited. Sac-cid…

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

He has got His form, He has got His hands. Just like Kṛṣṇa says,

patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam

aśnāmi (prayatātmānaḥ)

[Bg. 9.26]

Now if you say, Kṛṣṇa is in the Goloka Vṛndāvana, far, far away from here. How He accepts?" That is the answer is here, that sarvataḥ pāṇi-pādam. He has got hands. That is the Vedic injunction. Apāṇi-pādo javana-gṛhītaḥ. The Absolute Brahman has no hands and legs, but He can accept anything, He can walk everywhere. Just contradictory. Paśyaty acakṣuḥ. He has no eyes. but He can see everything. This is the difference. He has got His form. That is spiritual form, that is not this material, limited form, but He has got His form. One who does not understand His unlimited form, Brahman form, sarvataḥ… Everywhere He can go, everywhere He can see, everywhere He can accept whatever you offer. Everywhere He can walk. That is His form, but He is not formless.

Therefore He is called omniscient, omnipotent, omnipresent. These are the adjectives given to God. Omnipresent. He is present everywhere. That's a fact. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. He's sitting within your heart, He's seeing everything, what you are acting. Īśvaraḥ sarva… Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. This is knowledge. This is knowledge. Not that to make Kṛṣṇa formless, "He does not eat. He does not speak. He does not walk. He has no hand. He has no head." That is not knowledge. That is ignorance, foolishness. Mūḍha. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam, paraṁ bhāvam ajānantaḥ [Bg. 9.11]. Because He does not know the paraṁ bhāvam. This is paraṁ bhāvam. Kṛṣṇa has form, but a form not like us. That is paraṁ bhāvam. He is present everywhere.

He can accept anything, wherever you offer. That Kṛṣṇa says, tad ahaṁ bhakty-upahṛtam aśnāmi. Kṛṣṇa says, "I take." Who are you to say that Kṛṣṇa does not accept? Kṛṣṇa accepts, provided it is given with devotion. That is wanted. Tad ahaṁ bhakty-upahṛtam. Anyone brings something to offer Kṛṣṇa with bhakti, Kṛṣṇa is not hungry but He accepts… [break]

These are the Vedic injunctions. He takes whole foodstuff, still He remains full. Pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Īśo Invocation]. These are the Vedic injunctions." So that is, Kṛṣṇa is teaching, sarvataḥ śrutimal loke. He can hear. It is not that Kṛṣṇa is in the Goloka Vṛndāvana, far, far away, therefore we are chanting His glory here, He cannot… [break]

…sarvataḥ śrutimal loke. He can hear everywhere. Sarvataḥ śrutimal loke. Sarvam āvṛtya tiṣṭhati. Because He is Brahman, He is covering everything. He is everywhere. Bṛhatyad bṛhanatvat(?). Therefore He is Paraṁ Brahman. This is knowledge. You have to understand… Don't think Kṛṣṇa is limited because he appeared before us, He has appeared here in the form of a stone. He's not stone. Stone is His energy. [break] He can appear before… [break]

Then don't think that here "These people are worshiping a stone," as the atheist will speak. Arcye śilā-dhīr guruṣu vaiṣṇave jāti-buddhiḥ nārakī… [break] …in the śāstra that "Don't think the worshipable Deity is made of stone, made of metal." Because in the wood there is Kṛṣṇa and because Kṛṣṇa is omnipotent He can accept. [break]

…apāṇi-pādo javana-gṛhītaḥ. So in this way try to understand… [break] …anyathā ajñānam. Then you are in ignorance, ajñāna. [break] …Kṛṣṇa, then you are liberated. Thank you very much. Hare Kṛṣṇa. (end)

731009BG.BOM

Bhagavad-gītā 13.15

Bombay, October 9, 1973

Pradyumna: Translation: "The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all modes of material nature."

Prabhupāda: Now we can see, these are contradictory. Sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam. He's the origin of all senses, but He has no senses. Sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam. Asaktam: He has no attachment, but at the same time, sarva-bhṛc ca, He's maintainer of everyone. Nirguṇam, without any qualities. Guṇa-bhoktṛ ca, but He is the enjoyer of all qualities. So this requires elucidation, how these contradictions are adjusted. This requires knowledge.

Somebody is taking that God is without any form because here it is said, sarvendriya-varjitam, vivarjitam. Vivarjitam, specifically He has no indriyas. So if God has no indriya, then He's nirākāra. But in the previous verse Kṛṣṇa has said that, "Yes, I have got my indriyas. I can see everything, I can hear everything." So unless He has got ears and eyes to see, we cannot conceive anything that a man without any eyes can see. Is there any such idea? Or a man without having ears can hear also? We cannot conceive any such thing.

But these things have to be adjusted. The adjustment is that He has eyes, He has ears, He has legs, He has hands-everything He has got. Because sarvendriya-guṇābhāsam. He's the origin. In the Vedānta-sūtra it is said that the Absolute Truth is the origin of everything. Janmādy asya yataḥ [SB 1.1.1]. So without a thing being existing in the Absolute Truth, how that can be manifested in this relative truth? This world is relative truth. So there is everything, but only one has to understand what is that everything. That everything is spiritual and this is material. When it is said that He's Sarvendriya-vivarjitam, that means He has no material senses. He has got senses. He has got eyes, He has got hands, legs, everything, but they are not material.

But a man with poor fund of knowledge, they cannot understand that without material body, how there can be possible of possessing a body. Because we are accustomed to see the material things, we have no eyes to see spiritual, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136], therefore Kṛṣṇa, to benefit us, to become merciful upon us, He appears in this form, arcā-vigraha, so that we can see Him. Because we have learned to see wood, stone, earth, some solid materials. We cannot see subtle things.

Just like everyone knows you have got mind, I have got mind. But you cannot see my mind, I cannot see your mind. Because it is subtle. I have got my egotism, you have got your egotism, but we cannot find out what is that egotism. Even the material subtle things we cannot see, what to speak of spiritual things. Spiritual… Spirit is still more subtle.

indriyāṇi parāṇy āhur

indriyebhyaḥ paraṁ manaḥ

manasas tu parā buddhir

yo buddheḥ paratas tu saḥ

[Bg. 3.42]

That spirit soul is above the intelligence. Grossly, we can understand our material senses, indriyāṇi. Then, above these material senses, we can understand also that without the action of the mind, these material senses also do not work. If mind is not in order, in spite of my possessing these hands and legs, I cannot work. Madman just like. He cannot work properly because mind is distorted. So superior than the senses is the mind. Mind is superior than the senses, and the intelligence is still more superior than the mind, and the spirit soul is still more superior than the intelligence. That is the position.

So we cannot see even mind, intelligence, what to speak of seeing the soul. So we cannot see even the individual soul which is living within your body, within my body. You cannot see my soul, I cannot see your soul. Just like when a person dies, his sons and daughters or relatives cry, "Oh, our father has gone." Now, father has gone, but the father which you have seen so long, the hands and legs and head, that is lying there. Why do you say father has gone? That means the thing which has gone from within the body of the father, he has never seen, neither it is possible to see. But at the time of death he understands that my real father, the soul, which was within this body, he has now gone. Therefore our vision is always imperfect.

I am seeing you, your hands and legs and head, but I am actually not seeing you. You are seeing me, you are seeing my hands and legs, but you are not seeing me. So even the particles of spirit soul, the part and parcel of God, we cannot see. How we can see God? Even a small particle, mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. All living entities are part and parcel of Kṛṣṇa. Just like if even a drop of ocean water we cannot recognize, how we can recognize the ocean? Similarly, we living entities, we are simply small particle of the spirit soul, Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. So we cannot see. No medical man has ever seen what is that soul, although they are perceiving there is soul. Now medical men, cardiologists, they are accepting, "Yes, there is soul." But we cannot see.

Therefore we have to make our eyes cleansed so that we can see. Just like sometimes we cannot see the smallest particle, but when we see with, what is called? Telescope? or Microscope. Microscope, we can see; it is magnified. So we have to make our eyes fit to see. Otherwise everything is there. Therefore the śāstra says, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. These blunt senses, those who are depending on the blunt senses, they can say nirākāra, because he cannot see. He has no eyes to see what is that ākāra, what is that form. Because he cannot see, therefore he says nirākāra. Nothing is nirākāra. Neither God is nirākāra, nor you are nirākāra. We have got ākāra. The ākāra is also mentioned in the śāstra. What is that? One ten-thousandth part of the tip of the hair. You know the point of the hair. If you divide into ten-thousand parts, that one part is the magnitude of the soul.

keśāgra-śata-bhāgasya

śatadhā kalpitasya ca

jīva-bhāgaḥ sa vijñeyaḥ

sa cānantyāya kalpate

[Cc. Madhya 19.140]

So the soul is there, but you cannot see even the topmost point of the hair. And if we divide that hair into ten-thousandth part, then these eyes cannot see. Therefore we say nirākāra. No nirākāra. There is ākāra, but these eyes cannot see. Therefore we have to understand through śāstra.

Just like Kṛṣṇa says, "I have got My body. But My body is not like your body. My body is different." That body is described, sarvataḥ pāṇi-pādaṁ tat. He has got such a body-it is expanded-that everywhere He has got His eyes and legs and hands and all other senses. In the next verse it is confirmed, sarvendriya-guṇābhāsam. He can see. Therefore He has got the eyes, guṇābhāsa, the origin of seeing power. But sarvendriya-vivarjitam. But He has no these material senses. When it is said sarvendriya-vivarjitam, "devoid of all senses," that means He's devoid of…, He has nothing to do with these material senses. He has got senses. He has got eyes, He has got ears, legs, everything. But they are not material. They are spiritual, but we cannot see spiritual.

Therefore we say "God is nirākāra, the spirit soul is nirākāra." This is our nonsense. It is not that God has no ākāra. He has got ākāra. You have to qualify yourself to see the form of the Lord. That is required. That how we can learn? That is stated in the Bhagavad-gītā, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: [Bg. 18.55] "What I am actually," tattvataḥ, "in truth, if you want to know, then you have to take the path of devotional service." He never says that "By karma or by jñāna, by yoga, you can see Me." No. That is not possible.

bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā

viśate tad-anantaram

[Bg. 18.55]

So we do not know actually in truth what is God; therefore with our material conception we think that God is nirākāra. God is not nirākāra. He has ākāra, but we have no power to see Him. And because we have no power to see Him, therefore God takes the form like this. He's God, He's not different from God, but He's visible to our blunt eyes. Therefore we say sometimes, "It is idol." He's not idol. We are not worshiping idol, stone. Just like some rascal says that "If by worshiping stone, God is available, then I can worship the mountain." Pathar pūjā ke hari mile meita puje pahar(?). So this rascal does not know that this is not worship of pathar. It is worship of the Supreme Personality of Godhead personally, but to show us mercy, because we cannot see the Supreme Personality of Godhead with these blunt eyes, He has assumed the form of a stone. This is called arcā-mūrti. It is His mercy.

Therefore śāstra says arcye śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ. One should not… One should avoid these things. When arcā-mūrti, the Deity worship in the temple, if one thinks it is made of stone, it is made of wood, that is very offensive. One should not think like that. God is omnipotent, all-powerful. He can accept your service even in this form, but because He has assumed this form, don't neglect it that "It is stone." Then it will be offensive. It is to show you mercy, arcā-mūrti.

Otherwise all the great saintly persons, just like Rāmānujācārya, Madhvācārya, all big, big ācāryas who were actually controlling the Vedic civilization still, they established thousands of temple and mūrtis, especially in South India. Still Raṅganātha temple, Tirupati temples, visited by hundreds and thousands of people. So does it mean they have all become fools? They go to see some stone? No.

Therefore one has to become a devotee. Because only devotee can understand that "Here is the Supreme Personality of Godhead personally standing before me." That devotee. Premāñjana-cchurita-bhakti-vilocanena [Bs. 5.38]. Just like Caitanya Mahāprabhu, when he visited Jagannātha temple, He was very anxious to see the Deity, Jagannātha temple. And as soon as He entered the Jagannātha temple, immediately He fainted, "Oh, here is My Lord." And others are seeing, "What is this foolish man? Here is a wooden form of Jagannātha and this man has fainted." But that is the difference between this man and you. Unless you develop your devotional attitude, you cannot see God. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55].

Therefore those who are not devotees, they cannot see God. It is not possible. Even God comes before him, just like when Kṛṣṇa was present before everyone. Five thousand years ago He was present. In the battlefield of Kurukṣetra, He was present. All the soldiers, all the kings, everyone was seeing Him, but only Arjuna and few of the Pāṇḍavas, they knew that "Here is the Supreme Personality of Godhead, Kṛṣṇa." Not all of them. But all of them got salvation. Everyone who died in the presence of Kṛṣṇa-that is stated-they all got salvation. Because after all, they saw Kṛṣṇa. So that is the position. When Kṛṣṇa was personally present, even the few Pāṇḍavas and the few inhabitants in Vṛndāvana, nobody could understand Him that the Supreme Personality of Godhead. Others…

There is a verse in the Śrīmad-Bhāgavatam:

itthaṁ satāṁ brahma-sukhānubhūtyā

dāsyaṁ gatānāṁ para-daivatena

māyāśritānāṁ nara-dārakeṇa

sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ

[SB 10.12.11]

Śrīla Śukadeva Gosvāmī, when he was describing Kṛṣṇa was playing with the cowherd boys, he is remarking, "Now, who are these cowherd boys?" Kṛta-puṇya-puñjāḥ: "They have accumulated the highest stock of pious activities; therefore they are now playing with the Supreme Lord." What is this Kṛṣṇa? Itthaṁ brahma-sukhānubhūtyā: "Those who are after Brahman, impersonal Brahman, those who after the happiness of brahma-sukha, here is the source of that Brahman." Brahmaṇo 'haṁ pratiṣṭhā. Here is the source of that Brahman. Itthaṁ satāṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena: "Those who are devotees," dāsyaṁ gatānām, "those who have accepted the servitude of the Lord, for them, here is the Supreme Personality of Godhead." Dāsyaṁ gatānāṁ para… And māyāśritānāṁ nara-dārakeṇa: "And those who are under the influence of the external energy, māyā, they are thinking an ordinary human being, boy, nara-dārakeṇa. "But those who are playing with Him," sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ [SB 10.12.11], they have accumulated pious activities for many, many lives. Now they are allowed to play with the Supreme Personality of Godhead."

So that is possible. That is possible.

bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā

viśate tad-anantaram

[Bg. 18.55]

If you actually can understand Kṛṣṇa through devotional service… Not by challenging, not by mental speculation, not by meditation, not by fruitive activities, no. If you actually become a devotee and develop the consciousness of love for Kṛṣṇa, then God will be appreciated, God will be seen. Nāhaṁ prakāśaḥ sarvasya yoga-māyā [Bg. 7.25]. Otherwise He'll not be visible. He's not exposed to the nondevotees.

He's simply exposed, He can reveal Himself, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234], when one engages himself in the devotional service beginning with the tongue. The devotional service begins with the tongue. Now, it is also another astonishment. Service with the tongue. Yes. Service with the tongue means if you chant this Hare Kṛṣṇa mantra, that requires tongue. And if you simply take kṛṣṇa-prasāda, that requires tongue. With these two business of the tongue you can realize the Supreme Personality of Godhead. Chant Hare Kṛṣṇa and take kṛṣṇa-prasāda, and gradually you'll understand what is God. Therefore this word is used, sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. Because by using the tongue you develop Kṛṣṇa consciousness, love for Kṛṣṇa consciousness.

And Kṛṣṇa being satisfied with you love… Because real thing is bhakti. Bhaktyā mām abhijānāti [Bg. 18.55]. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. Patraṁ puṣpaṁ phalaṁ toyam. Here we are offering a little food, little leaf, little flower. But what is the essence? What is the value of flower? Value, there is practically no value. But yo me bhaktyā prayacchati. The real value is that the flower is offered with devotion, the food is offered with devotion.

Therefore the devotee gradually realizing that, "Yes, I am offering this flower directly to the Supreme Personality of Godhead. I am offering the food directly to the Supreme Personality of Godhead." He is eating. He is perceiving. He is taking the prasādam. He's advancing. He's chanting Hare Kṛṣṇa mantra. It is self-evident. Pratyakṣāvagamaṁ dharmyam. This devotional service is directly appreciated. You haven't got to take certificate from others. If you be engaged in devotional service, you actually realize. Therefore it is called pratyakṣāvagamaṁ dharmyam. Other things will remain in theoretical, but this is such a nice thing, devotional service, that you directly understand how much you are making progress, how much you have appreciated God, how much you have understood Kṛṣṇa. Pratyakṣāvagamaṁ dharmyaṁ su-sukham. Su-sukham.

And also there is no trouble. Very easily and very happily it is performed. Just like the devotional service. One may be illiterate, one may be having no qualification, but the process is so nice, to prepare flower garland for Kṛṣṇa, to prepare food for Kṛṣṇa, for chanting Kṛṣṇa, for reading books for Kṛṣṇa, for hearing about Kṛṣṇa. You simply hear, you don't do anything. Simply if you hear, śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23], you become devotee. Simply by hearing. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. You remain in your place. It doesn't matter what you are, but if you simply hear about Kṛṣṇa, then you become devotee. It is so nice. You don't require any education. You don't require any money, don't require anything. You simply hear. That is also confirmed in the Śrīmad-Bhāgavatam.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

Suhṛt satām. He is special friend of the devotee. Suhṛt satām. Satām means those who are devotees Asatām means nondevotee. So He is suhṛt satām. So He is sitting within your heart. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ. So hearing about Kṛṣṇa is so beneficial because as soon as you begin hearing about Kṛṣṇa with little devotion and faith, Kṛṣṇa immediately understands that "This living entity is now serious." Because He is within your heart. So śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ. "Now this man, this living entity…" Especially man. Cats and dogs cannot hear; that is not possible. They can also hear, but special facility for the human being. So a man can hear. So when Kṛṣṇa sees that you are hearing, śṛṇvatāṁ sva-kathāḥ… That hearing itself is puṇya-śravaṇa-kīrtanaḥ. If you simply hear, you'll acquire some pious result. Puṇya-śravaṇa-kīrtanaḥ. And if you chant, you get more pious result. Puṇya-śravaṇa-kīrtanaḥ. The result will be hṛdy antaḥ-stho hy abhadrāṇi. All abhadrāṇi, all mischievous things will be washed away. Hṛdy antaḥ-stho hy abhadrāṇi vidhunoti. Vidhunoti. Kṛṣṇa helps you to wash it away because He's your friend. He's everyone's friend, but a special friend to the devotees. Suhṛt-satām.

That is also stated in the Bhagavad-gītā. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ: [Bg. 9.29] "I'm equal to everyone." Otherwise how He can be God? Nobody is His enemy, nobody is His friend. But ye tu bhajanti māṁ bhaktyā. Persons who are engaged in devotional service with love and faith, for them special consideration. Special consideration.

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

buddhi-yogaṁ dadāmi taṁ

yena mām upayānti te

[Bg. 10.10]

These are the statements in the Bhagavad-gītā. If you engage yourself always, satata-yuktānāṁ bhajatām, in bhajana, in offering devotional service… Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam. With love. Not that official. Love. Then He'll talk with you. Buddhi-yogaṁ dadāmi tam. He'll give you intelligence. He'll talk with you. Because He is within your heart. Simply you have to qualify yourself how to talk with Kṛṣṇa. Otherwise Kṛṣṇa is not far away. He's within your heart. Otherwise He is very, very far away. If you want to understand by your intelligence, what intelligence you have got? You have to please the Supreme Personality of Godhead by your service and then He'll reveal Himself. "Here I am. What do you want?" That is the process.

So sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam. He has no… This is understood very easily. It is very easy. Just like a fish can live within the water. He has got also his senses. He has got his organs and everything is there, but it is specially made for living in the water. You cannot live in the water with these hands and legs. That is not possible. It is practical. But the fish can live. Because he has got special hands and legs, he is very happy there. He is not happy… As soon as you take it from the water and put on the land, he dies. Similarly, if you are taken from land and put into the water, you'll die. So everything requires special hands, legs. Why don't you understand it? Similarly, to live in the spiritual world, you require spiritual hands and legs.

So Kṛṣṇa is supreme spiritual being. He has got his spiritual hands and legs and eyes. Why you accuse that He has no form? It is nonsense. It is less intelligent. He has got form. But the different things which you cannot, your poor intelligence cannot accommodate… Therefore Kṛṣṇa says… This is jñāna. One has to learn this. Sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam. Sarvendriya-vivarjitam means He has no spiritual senses or spiritual hands and legs, er, material hands and legs. So we have also spiritual hands and legs, but now it is covered by these material things. Therefore we cannot understand our own position also. That we cannot… Ahaṁ brahmāsmi: "I am also spirit soul." Therefore because it is materially covered… But Kṛṣṇa's body is not materially covered.

Therefore anyone who thinks Kṛṣṇa's body is also materially covered… The Māyāvādī philosophers, they say that "God, when He comes in this material world, He accepts a material body." That is rascaldom. He never accepts material body. That is confirmed in the Bhagavad-gītā. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. If God also accepts a material body, then what is the difference between God and ourself? He has nothing material. Everything spiritual. Everything spiritual. Even if He accepts material body, He can act spiritually. That is His power. Because material body, material energy is also His energy.

Just like electric energy. The expert electrician can transform the electric energy into heat or into cold. That is his manipulation. Even if he accepts material energy, He can use it spiritually. That is His power. All-powerful. So we have to understand these things. And these things can be understood only by submissive hearing and cleansing our dirty things within the heart by devotional service. Then we can understand what is the actual nature of Kṛṣṇa or God. Thank you very much. Hare Kṛṣṇa. (end)

731010BG.BOM

Bhagavad-gītā 13.16

Bombay, October 10, 1973

Prabhupāda:

bahir antaś ca bhūtānām

acaraṁ caram eva ca

sūkṣmatvāt tad avijñeyaṁ

dūrasthaṁ cāntike ca tat

The Supreme Truth, Absolute Truth, or the Supreme Personality of Godhead. We should always remember the Supreme Truth in the ultimate issue is the person. Brahmeti paramātmeti bhagavān iti śabdyate. Without understanding this tattva, we cannot understand the Absolute Truth. The first realization is impersonal Brahman. Then still further, advanced realization is localized Paramātmā, and still further, advanced realization is the Supreme Personality of Godhead. Brahmeti paramātmeti bhagavān iti śabdyate.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

The Absolute Truth, the same objective, to the less intelligent class of men or in the beginners, He appears to be impersonal, Brahman, impersonal Brahman.

Just like, the same example, as we are very, very far away, ninety million miles away from the sun planet, we can touch the sunshine, not the sun planet. That is not possible. We have no such power that we can touch the… Although the sun planet is there, everyone can go and touch it, but it is beyond our power. This is the position of our material experience, and what to speak of spiritual experience?

About the spiritual experience, it is stated in the Brahma-saṁhitā,

panthās tu koṭi-śata-vatsara-sampragamyo

vāyor athāpi manaso muni-puṅgavānām

so 'pyasti yat prapada-sīmny avicintya-tattve

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.34]

There is a planet. Just like you see the sun planet. It is in your front, you are daily seeing it, but you have no power to go there. This is about the material planet, and how you can approach the spiritual planet where Kṛṣṇa lives, Goloka Vṛndāvana? Goloka eva nivasati. Everything is there, but you require power to reach.

So, we can realize in the beginning the sunshine. Then, if we are able to approach the sun planet, that also not possible, but still, we can hope. But still, you have to enter the sun planet, and there is sun-god. From the sun-god the glaring effulgence, the sunshine, is coming. Although the sunshine and the sun globe and within the sun globe the sun-god, they are of the same thing, quality, light and heat, still, there are degrees of light and heat. You can touch the sunshine but you cannot touch the sun globe, neither you can enter the sun globe. That requires a different power.

So this is material, and now this sun shining and the sun globe is also stated in the Brahma-saṁhitā, that

yac cakṣur eṣa savitā sakala-grahāṇāṁ

rājā samasta-sura-mūrtir aśeṣa-tejāḥ

yasyājñayā bhramati sambhṛta-kāla-cakro

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Now this sun globe, it is very powerful planet within this universe. Therefore it is called the king of all planets. Yac cakṣur eṣa savitā. Savitā means the sun planet. Sakala-grahāṇāṁ rājā samasta-sura-mūrtir aśeṣa-tejāḥ. Unlimited power, aśeṣa-tejāḥ. But still, this sun planet is also moving in its orbit. The sun planet has got its orbit. All planets, they have got their orbit. Yasyājñayā bhramati sambhṛta-kāla-cakraḥ. Kāla-cakraḥ. It is moving like that, sixteen thousand miles per second, the speed of sun planet. Everything is described in the Śrīmad-Bhāgavatam.

So still, such a big planet, powerful planet, it is rotating under someone's order. That is Govinda. Yasyājñayā bhramati sambhṛta-kāla-cakro govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. There must be someone directing. Don't think it is automatically moving. There is direction. That is stated in the Bhagavad-gītā.

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

[Bg. 9.10]

So we are not so intelligent to understand that the material nature is working, moving, under the direction of the Supreme Personality. But we can experience it.

Just like a machine, computer, a very subtle machine. It is working wonderfully. But there is a person who is pushing the button. Without that the machine is useless. It is lump of matter. Similarly this gigantic universe, cosmic manifestation, nature, is working very wonderfully. The sun is moving, moon is moving and the earth is moving, everything in right direction and minute time, and not a single inch is moving here and there. Everything is going on nicely. How? That is explained in the Bhagavad-gītā,

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

[Bg. 9.10]

It is under the direction of the Supreme Personality of Godhead.

So jñeyam. Kṛṣṇa is explaining the subject matter of knowledge. First of all Kṛṣṇa has explained the process of knowledge. Amānitvam adambhitvaṁ kṣāntir ārjavam. Mayi cānanya-yogena bhaktir avyabhicāriṇī. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. These are the process of knowledge, to know. If we remain befooled, ignorant, that we are missing the chance.

Everything we can know. This human form of body is specially meant for that purpose. You can understand what you are, what is this material nature, what is God and how we are related, how things are going on. Everything is there, but we are so foolish that we do not take care. We live like cats and dogs, eat something and sleep and have sexual intercourse and then we are afraid always and then die. This is cats' and dogs' life. Real life is to know, athāto brahma jijñāsā. That is real life, human life. One must be inquisitive to understand the Absolute Truth, brahma-jijñāsā, not inquiring in the market, "What is the rate of share? What is the rate of rice? No, not for this inquiry. Jijñāsuḥ śreya uttamam. To inquire about the Absolute Truth, uttamam, beyond this material nature. Udgata tamam. This material nature is called tama. Tamaso mā jyotir gama. These are the Vedic injunctions.

You have to enter, you have to understand the world of light. This world is the world of darkness. It is simply… We require, therefore, sunlight, moonlight, electric light. Otherwise it is dark. It is called tamaḥ. But there is another world which is full of light. It is so full of light that you do not require the sunlight, moonlight or electric light there.

na tad bhāsayate sūryo

na śaśāṅko na pāvakaḥ

yad gatvā na nivartante

tad dhāma paramaṁ mama

[Bg. 15.6]

The spiritual world there is. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ [Bg. 8.20]. Everything is there, but we do not take care. We think that "We have understood three bighās of land, my neighborhood" or "this, my India" or "my America," "this planet," "That is sufficient knowledge." No, that is not sufficient knowledge. You have to know so many things. But if you understand Kṛṣṇa, to understand Kṛṣṇa means to understand everything. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you try to…

This Kṛṣṇa consciousness movement is that try to understand Kṛṣṇa, as Kṛṣṇa is speaking in the Bhagavad-gītā. Don't mal-interpret. Don't be foolish, that "Kṛṣṇa means this, Kurukṣetra means that," manufacture some words and you be also foolish and make others foolish. No. Try to understand Bhagavad-gītā as it is. Then you'll understand everything.

Now here Kṛṣṇa says, bahir antaś ca bhūtānām. The Absolute Truth is there, bahir antaś ca, not that it is in a different position or different angle of vision. You are already in the Absolute Truth, even materially conception. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg. 7.4]. These are the material elements, five gross elements and three subtle elements. So even taken materially, so what is this material? We have already explained. The materials are different energies of the Supreme Lord. Bhinnā me prakṛtir aṣṭadhā. Kṛṣṇa says, "These eight kinds of material nature, subtle and gross, they are My energy, inferior energy." Itas tu viddhi me prakṛtiṁ parām.

So, the mind is within, the intelligence is within, the soul is within, and outside your body… So this body made of five elements, they are also Kṛṣṇa's energy, and within, the mind, intelligence and the soul, that is also Kṛṣṇa's energy. Two kinds of energies: supreme, er, inferior and superior. Therefore He is outside and inside both. Bahir antaś ca bhūtānām. Every living entity, Kṛṣṇa is existing outside and inside. Therefore we have to purify both outside and inside. That is our human life. Human life means to become purified. Because we are not purified, therefore we have to accept birth, death, old age and disease. This is the problem. Because we are not purified…

That is stated in the Śrīmad-Bhāgavatam, tapo divyaṁ putrakā yena śuddhyet sattvam [SB 5.5.1]. Ṛṣabhadeva advised his sons, "My dear sons," tapo divyam, "just undergo austerities." This life, human life is for austerities, penance. Therefore you'll find in the Vedic civilization, big big saintly persons, big, big brāhmaṇas, kṣatriyas, rājarṣis, they are engaged. Just like Lord Buddha. Lord Buddha was the prince, royal family, but still he left everything and underwent meditation to understand himself. There are many others. Bharata Mahārāja, under whose name this country is called Bhāratavarṣa, at the twenty-fourth years of his age, he left his kingdom, his wife, little children, and went for austerity, penance. This is meant for.

This life is meant for not to live extravagantly without any responsibility like cats and dogs. We should be very responsible. Austerity. Little austerity. In the Kali-yuga you cannot undergo severe austerity, but even if you follow little austerity, little something must be done. Little austerity. Just like you do not commit any sinful life. What is that? No illicit sex, no meat-eating, no intoxication, no gambling. This much austerity. If you simply accept these four principles.

Now these Europeans and Americans, they are accepting. You see how they are advancing. You cannot understand the supreme pure, Absolute Truth, keeping yourself impure. It is not possible. You can understand God when you are pure. Yeṣām anta-gataṁ pāpam. It is stated in the Bhagavad-gītā. You cannot understand God if you are sinful.

Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Those who are not purified, sinful acting, sinful, acting only sinfully, such person is called duṣkṛtina. Kṛtina, they are… Kṛti means meritorious. But these rascals are meritorious in doing all sinful activities. Sinful activities also require merit. Even if you become a very expert thief, this stealing is sinful activity, but it requires some brain. It requires some brain. Therefore the word is used, kṛtina. Kṛtina means meritorious. But duṣkṛtina. Their merit is being applied for sinful activity. Similarly, there is another word, sukṛtina. You can employ your merit for pious activities. The merit is the same.

Just like money. Money you can utilize for duṣkṛtina and for sukṛtina. You can utilize your money for drinking wine, illicit sex, meat-eating and gambling. And you can utilize your money for Kṛṣṇa's service, for offering yajñas, for constructing temple, sacrifices, push on the saṅkīrtana movement, Kṛṣṇa consciousness movement. So money is not good or bad. As you utilize it… Similarly, merit, merit also, there. You have got already merit better than the animals, but you have to utilize it for proper service. That is called Kṛṣṇa consciousness. Consciousness we have got, merit we have got. Simply we have to utilize.

Now, here Kṛṣṇa says that bahir antaś ca bhūtānām. You have to undergo austerities to see Kṛṣṇa both outside and inside. If you understand this philosophy, then your life is successful. Antar bahiḥ, antar bahiḥ. Ārādhito yadi haris tapasā tataḥ kim, nārādhito yadi haris tapasā tataḥ kim antar-bahir yadi haris tapasā tataḥ kim, nāntar-bahir yadi haris tapasā tataḥ kim [Nārada-pañcarātra].(?) If you can see Kṛṣṇa, antaḥ, within, and bahiḥ, outside, then your all tapasya finished. You are perfect now. Tapasā tataḥ kim. No more tapasya.

And if you cannot see the Supreme Lord inside and outside, then you may undergo various types of tapasya and education-it is all useless, useless waste of time.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

If you cannot understand the viṣvaksena… Viṣvaksena is another name of Kṛṣṇa, or God. Viṣvaksena-kathāsu yaḥ, dharmaḥ svanuṣṭhitaḥ puṁsām. "I am a learned brāhmaṇa," "I am very expert kṣatriya." "I am expert vaiśya." This is called dharma, varṇāśrama-dharma.

Even if you execute your varṇāśrama-dharma… Nobody is executing nowadays. Everyone is śūdra. Kalau śūdra-sambhavaḥ. But even if you execute your dharma, brāhmaṇa-dharma, kṣatriya-dharma, vaiśya-dharma, but even after doing so very perfectly, very orderly, if you do not develop your Kṛṣṇa consciousness, viṣvaksena-kathāsu yaḥ, na ratim, if you do not feel attraction… Just like here, viṣvaksena-kathā, kṛṣṇa-kathā, is going on, but nobody is interested. Nobody is interested. Viṣvaksena-kathāsu ratiṁ na utpādayet. There are so many educated persons, but they are not interested. They'll be interested to go to cinema, to the drinking house, to the meat-eating hotel. They are interested.

This is the position of Kali-yuga. Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ [SB 1.1.10]. Therefore they are so unfortunate, always disturbed, always disturbed. Mandāḥ sumanda-matayaḥ. Prāyeṇālpāyuṣaḥ kalāv asmin yuge janāḥ. First qualification is they do not live long. A very short period of life. And still manda, very bad. Manda-matayaḥ. And they have got their philosophy, something rascaldom. Mandāḥ sumanda-matayo manda-bhāgyāḥ, and all unfortunate. They cannot eat even properly. There is no milk, there is no ghee, there is no rice. This is the position of Kali-yuga.

So therefore in this age, if we want to save ourselves from this onslaught of this age, the proposition is kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ. Parīkṣit Mahārāja was informed by Śukadeva Gosvāmī, "My dear King, I have described about the faulty nature of this age." Kaler doṣa-nidhi. Doṣa-nidhi means an ocean of faults. "But there is one good opportunity." Kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ. "There is one good quality." What is that? Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet [SB 12.3.51]. Simply by chanting Hare Kṛṣṇa mantra, one can become free from all this contamination and he can go back to home, back to Godhead." This is another advantage of Kali-yuga. In other yuga one has to undergo so much severe austerity, penances. Then one can realize. But in this age the things have been made easy. That is also mercy of Kṛṣṇa because these people are so much, disturbed and fallen, downtrodden, they cannot undergo very severe austerity. Simply chant.

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

These are the shastric injunctions, and actually it is happening. In Europe and America they are simply chanting this Hare Kṛṣṇa mantra. They are advancing very quickly to understand. This Bhagavad-gītā, they are now reading as it is. Latest report is, in London we are selling fifteen thousand copies per month. So they are taking interest, because it is presented as it is, Bhagavad-gītā As It Is, no rascal interpretation, "This meaning is this, this meaning that." What authority you have got to make like that? Try to understand Bhagavad-gītā as it is. Then you'll be benefited.

So one has to understand the Supreme Absolute Truth both outside and inside. Antar bahiś ca bhūtānām acaraṁ caram eva. There are two things. Some of them are moving, or with life, and some of them are not moving. Even living beings… Here it is called bhūtānām. Bhūtānām means living entities. So there are some living entities which are moving, just like we. Cats, dogs, human beings, and flies, and so many living beings, they are moving. And other living beings, just like trees, plants, they are standing one place. Sthāvara-jaṅgama. Sthāvara means one place. Caram acaram. Sūkṣmatvāt, in every living being there is the Supreme Lord. Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. Even within the atom. Sūkṣmatvāt avijñeyam. Because it is so small, minute… That minute means that Kṛṣṇa's part and parcel. Kṛṣṇa is the gigantic virāṭ or vibhu, and we living entities, we are aṇu. Sūkṣmatvāt. So… (aside:) Don't talk.

Sūkṣmatvāt tad avijñeyam. Because we have got… We have already explained this, that our eyes, they cannot see the subtle things, minute things. We require some instrument, just like microscope. But even with microscope, our so-called microscope cannot see what is that soul. It is very very minute. Ten-thousandth part of the upper portion of the hair. Jīva-bhāgaḥ sa vijñeyaḥ. Keśāgra-śata-bhāgasya. Keśāgra [Cc. Madhya 19.140], the tip of the hair, you…Śata-bhāgasya. You divide into hundred, and then take one part, again divide into hundred. Keśāgra-śata-bhāgasya śatadhā kalpitasya ca [Cc. Madhya 19.140]. That ten, one ten-thousandth part of the tip of the hair, it is so minute. But there is the thing, very minute.

Just like a small grain of poison, venomous poison. If it is injected in your body, you will die immediately. It has got so power. Similarly, the minute spirit soul is so minute, one ten-thousandth part. Still, because that minute spirit soul is there, you are moving, you are acting, your brain is working, you are denying the existence of God, you are doing all these things. Sūkṣmatvāt tad avijñeyaṁ dūrastham, dūrasthaṁ cāntike ca tat.

Dūrastham. Now, you cannot calculate where this abode of God is there. Dūrastham. Panthās tu koṭi-śata-vatsara. If you go with your plane with the speed of mind, panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi [Bs. 5.34], by airplane, vāyu-ratha… This vāyu airplane is mentioned in the Brahma-saṁhitā. Vāyor athāpi manasaḥ, and with the speed of mind. Muni-puṅgavānām, discovered by great scientists, still, avicintya-tattve, it is so far away. Avicintya-tattve. Therefore it is called dūrastham.

And at the same time, antike, very near, very near, just like Kṛṣṇa is standing here. One has to understand. Very near. He has kindly come to you, near, so near that you can touch His lotus feet, you can offer Him some foodstuff, you can decorate. He's agreeing, "Yes, I will accept your…" Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. And before this, Kṛṣṇa has said, sarvataḥ pāṇi-pādaṁ tat. He has got hands and leg everywhere. In the Vedas also it is confirmed, apāṇi-pādo javana-gṛhītaḥ. Apāṇi-pāda, He has no hands and legs, but whatever you offer in sacrifice, He immediately accepts. How He accepts? How He accepts? That is called dūrastham. Very, very far away; at the same time, antike. Immediately… Provided you know the means. If you know, then you can see. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. That is God's power. He can remain far far, away, but He can immediately be approachable by the devotees.

There is another verse, advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca, vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33]. Vedeṣu durlabham. If you want to understand the Absolute Truth by simply studying the Vedas, although the Vedas mean vedaiś ca sarvair aham eva vedyaḥ… [Bg. 15.15]. Kṛṣṇa is to be understood. That is the Vedic object. But if you have no devotional feeling, then, even if you go on reading Vedic literature for many millions of years, you'll not understand what is Kṛṣṇa. Vedaiś ca sarvaiḥ. Although it is the objective of Vedic study is to understand Kṛṣṇa, so vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33]. But if you go through the mercy of a devotee, ātma-bhaktau… Or He is very easily available to the devotees. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55].

If you simply speculate He'll remain dūre. Dūrastham antike ca. But if you surrender as Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja… [Bg. 18.66]. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. Simply by this process… He confirms it, that "Anyone who has taken this process…" Janma karma me divyaṁ yo jānāti tattvataḥ. So simply by this process… Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. These are things in the Bhagavad-gītā, plainly said. Unfortunately we do not read it, or even if we read it, we misinterpret it, or somebody mislead me. So-called scholars and so-called rascals mislead us, and we remain in the darkness.

So try to understand Bhagavad-gītā as it is, and your life will be successful. Thank you very much. Hare Kṛṣṇa. (end)

731011BG.BOM

Bhagavad-gītā 13.17

Bombay, October 11, 1973

Pradyumna: Although the Supersoul appears to be divided among all beings, He is never divided. He is situated as one. Although He is maintainer of every living entity, it is to be understood that He devours and develops all.

Prabhupāda: Avibhaktaṁ ca bhūteṣu, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. This is another statement of Bhagavad-gītā, that the Lord, Supreme Lord, he is situated in everyone's heart, hṛd-deśe, particularly pointed out. Hṛd-deśe means "in the heart". Hṛt means heart. So modern medical science, they see that the energy is coming from the heart and as soon as the heart stops to work, it is said that the body is dead. So here also the same thing is confirmed. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. They cannot say, explain, why the heart stops, but here we get the explanation that as soon as the soul, both the soul and the Supersoul, leave this body, then it is only a lump of matter only. "Dust thou art; dust thou beist." It is developed from these material elements, five gross elements and three subtle elements, but so long… It works as long as the soul, the spirit soul and the Supersoul, remains.

The soul and the Supersoul, it is stated in the Vedic literature, Upaniṣad, they are sitting in one branch of the tree together as friends. The soul and the Supersoul, both of them are within the heart. But the soul is now looking forward for material enjoyment. And the Supersoul is witnessing the material activities of the individual soul. That is stated in the Bhagavad-gītā: anumantā upadraṣṭā. Upadraṣṭā means overseeing. For every action we are doing there is witness. That is karmavāda, witness.

Suppose one man has done something wrong in the criminal court, one requires witness. Either to punish him or to release him, the witness required. So witness is there. The Supreme Personality of Godhead as Paramātmā, He is there as witness; anumantā upadraṣṭā. Anumantā means without the sanction of the Paramātmā, the individual soul cannot do anything. That is also stated in the Bhagavad-gītā. Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am sitting in everyone's heart." Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca: [Bg. 15.15] "Through Me everyone is getting remembrance, smṛtir jñānam, knowledge and everyone is forgetting also." That is due to this Paramātmā, or Supersoul.

We are now in forgotten state. This conditioned material life means we have forgotten our real constitutional position. I am thinking, "I am this body," but I am not this body. I am spirit soul; ahaṁ brahmāsmi. But we have forgotten it. We have forgotten our relationship with the Supreme Lord. This forgetfulness is also due to the influence of the Supersoul. Because we wanted to act… Just like a very first-class dramatic director, he instructs the player in such a way that sometimes he forgets. The more he forgets he plays very nicely. Similarly, we wanted to enjoy this material world, so unless we forget completely that "I am spirit soul, I am not this body, actually I can not enjoy…? So that forgetfulness is also due to the Supersoul. He is giving us full chance. But His advice that "Do not become entangled in these material activities." Therefore his instruction is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That is His instruction.

But we do not want that. We want to forget and entangle ourselves in these material activities. Therefore Kṛṣṇa, by the agency of his māyā, illusory energy, helps us in forgetting. But if we want to revive our original consciousness, then also Kṛṣṇa helps you. Buddhi-yogaṁ dadāmi tam. That is stated in the Bhagavad-gītā.

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

[Bg. 10.10]

So two things. We are at liberty to make our choice. If we want to enjoy this material world, Kṛṣṇa will provide it, provide all facilities. You can enjoy. But Kṛṣṇa says that you'll never be happy, never be happy. You'll simply be more entangled. More entangled means now I have got this human form of body, but according to my desire at the time of death I may get another body, which may not be human form of body. There are eight million four hundred thousand forms of bodies. I can get one of them. These are very subtle things. One has to understand it. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram [Bg. 8.6]. At the time of death our next body will be decided according to my mental condition.

So entanglement means today I am thinking, "I have got this body"-Indian body or American body or this body or this body or fat body, thin body-tomorrow I may not possess. As soon as I get another body, that means the chapter changes. If I get the body of a dog then I may act like a dog. If I get the body of a hog, then I act like a hog. And if I get the body of a God… God you cannot. Demigod, higher standard of life, then you can act like that. The body is the destiny. With the body everything is destined, your material happiness and distress, everything.

That is called adṛṣṭa. Adṛṣṭa means that which you can not see, but it has been fixed up by superior intelligence, that this much you will get. Therefore we see so many divisions of status; one man is working very hard day and night, but it is very difficult for him to collect even so much money that [he] can eat nicely. Because the body is made for that. Similarly, another man, born with silver spoon in the mouth. He hasn't got to try very much, but he gets his money quickly, very quickly. Therefore the Bhāgavata says, that "Don't waste your time for so-called happiness and distress. Don't waste your time. Because you are already destined to receive a standard of happiness and distress." You cannot change it. But you can change your consciousness. That is possible. But you cannot change your material position.

The modern people, they do not know. They do not know it that material condition cannot be changed. Take, for example, the pig. His body is meant for eating stool. So you cannot induce him to eat halavā. They cannot. He'll not accept it. Because the body is made like that. But in the human form, if we change our consciousness, then we become, we can revive our original status. Original status means eternal life of blissfulness and knowledge. That is the original life. Sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. So that Supersoul is always helping us as friend. Therefore here it is said, avibhaktaṁ ca bhūteṣu. Avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam. The Supersoul appears like an individual soul. He is staying as friend. So He has been divided. Vibhaktam iva, "as if divided." It is not divided.

The example you can understand Just like there is sun in the sky, and if you keep millions of pots with water, you will find the sun is reflected there. That does not mean that the sun has divided into millions. This is the best example. Just like there are millions of people standing at twelve o'clock. And you ask every one of them even five thousand miles away, that "Were is the sun?" Everyone will say, "It is on my head." Does it mean that the sun has divided into millions of personal…, on each head sun is standing. No, sun is one. But it appears like that.

Therefore, it is is said, avibhaktaṁ ca bhūteṣu vibhaktam iva ca sthitam. He is not vibhakta. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Īśvara, the Supreme Lord as Supersoul, is staying in everyone's heart. That does not mean he has become divided. No, he is one. That is already explained, that sarva-kṣetreṣu bhārata. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. Kṛṣṇa said that in each and every individual body there is the soul, kṣetra-jña. This body is kṣetra, field of activities. And within the body the soul is there. He is working according to the position, he is working. So he is kṣetra-jña. Just like I know it is my body. I don't say, "It is I body." No, I say, "My body." You say, "My body." Everyone says. I know, "This is my body." If I see my finger, I think, "It is my finger." I don't think, "I finger," because I am not this body. Anyone, simply little sober thinking. So therefore, one who knows that "It is my body," he is kṣetra-jña. He knows. And the body is called kṣetra. Idaṁ śarīraṁ kṣetram ity abhidhīyate. This śarīra is called kṣetra, field of activities. According to my body, I am acting. That is my field of activities.

And Kṛṣṇa says also that kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. Just like I am living entity. I am soul. I know the business of my body; the pains and pleasures of my body I know. But the pains and pleasures of your body I do not know. Neither you know my pains and pleasures. So we are all individual. But there is another proprietor. Actually, He is the proprietor. He is the proprietor; we are simply occupier. Just like of a house there are two persons. One is the proprietor of the house; another tenant is the occupier. So we are simply occupiers. Real proprietor is Kṛṣṇa. Sarva-kṣetreṣu bhārata. Kṣetra-jñaṁ cāpi mām… That is īśvaraḥ sarva-bhūtānām [Bg. 18.61]. He knows everyone, what you are doing. Not only I, you. Everyone.

Therefore it is stated that "That Supreme person, Brahman," avibhaktaṁ ca bhūteṣu, "He is staying in everyone's heart." That is Kṛṣṇa. Just like I am sitting here. I am not in my apartment. You are sitting here. You are not in your apartment because you are limited. But Kṛṣṇa, although he is living in his Goloka Vṛndāvana planet, he is everywhere. That is already explained. Yesterday we have already discussed. Bahir antaś ca bhūtānām acaraṁ caram eva ca, sūkṣmatvāt… Sarvataḥ pāṇi-pādaṁ tat sarvato 'kṣi-śiro-mukham. We have discussed all these things. That is Kṛṣṇa. That is God. That He is in His… That is confirmed in the Īśopaniṣad. Īśopaniṣad. Īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat, tena tyaktena bhu… [Īśo mantra 1]. And… So everywhere is Kṛṣṇa; everywhere is God. Sarvataḥ pāṇi-pādam. He has got hands and legs everywhere. And because he has got hands everywhere, therefore when you offer something to Kṛṣṇa, or God, with faith and love, He can accept. Not that because He is far, far away, therefore I am offering something with faith and love, He can not accept. No He can accept.

Just like a bank. A bank can accept your deposit from any branch. Immediately your account is credited. Similarly, in the Brahma-saṁhitā it is said, goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37]. That is Kṛṣṇa; that is God, that he is always existing in His abode, but akhilātma-bhūtaḥ, at the same time He is existing everywhere within the creation. Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. Some philosophers attempt, say that "He is everywhere, but He is not in His abode." That is mistake. Pūrṇasya pūrṇam ādāya pūrṇam evāviśiṣyate [Īśo Invocation]. In his fullness, if He is presented everywhere, still, in his fullness He is in his abode. Just like I am not in fullness in my apartment. Maybe there is some message I can leave, but I am not in fullness. But Kṛṣṇa, God, can remain everywhere in fullness. Akhilātma-bhūtaḥ. Goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37].

So that is Kṛṣṇa Consciousness perception. And He is living. Because He… The Māyāvādī philosophers, they are accepting that Kṛṣṇa, or Parabrahman, or God, because He is in everywhere, He has no personal feature. That is a poor fund of knowledge. That is not God. Because we are thinking materially. Just like if I take a piece of paper and tear it into small pieces and throw it then the original paper has no existence. This is called Māyāvāda, Māyāvāda, or imperfect knowledge. Because I am thinking that materially, if one thing is broken into pieces and thrown, the original form is lost, no more. It becomes impersonal. No. The Veda says that pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Īśo Invocation]. You take the full God, full… Even God fully represented in every atom, still, He is pūrṇa. That is… One minus one equal to one. And one plus one equal to one. That is Absolute idea. But we calculate from materialistic point of view. As we with our tiny brain, we think like that.

Therefore Jīva Gosvāmī says, "Unless you accept inconceivable power of the Supreme Lord, you cannot understand God. That is not possible." If your compare with your conceivable power, that "God may be like this…" That Dr. Frog's calculation of the Atlantic Ocean. That story you know, frog, frog philosophy. Kūpa-maṇḍūka-nyāya. A frog lives within the well, and he's calculating the length and breadth of the Atlantic Ocean. How it is possible? It is not possible. So we are the frogs in the well. We have got limited capacity to understand. Our senses are limited. We are thinking Kṛṣṇa, or God, also, He is also limited. This is our fault. This is called poor fund of knowledge. You cannot compare with God. But the Māyāvādī philosophers speculate like that and spoil their own time as spoils others'. But that is not possible. So

avibhaktaṁ ca bhūteṣu

vibhaktam iva ca sthitam

bhūta-bhartṛ ca taj jñeyaṁ

grasiṣṇu prabhaviṣṇu ca

He is giving all the necessities. The Supreme Lord, he is giving all the necessities of every living entity.

Eko yo bahūnāṁ vidadhāti kāmān. This is Vedic instruction. Upaniṣad. Nityo nityānāṁ cetanaś cetanānām, eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). That two eternals and two living entities… One is plural number, nityānām-this is plural number-and nityaḥ-that is singular number. Nityo nityānām. The Lord is also a living entity. Just like we are living entity, we have got our senses, similarly, God has also senses, but his senses are not limited. Our senses are limited. That is the difference. So nityo nityānāṁ cetanaś cetanānām. And what is the difference between this singular and plural number? The eka, singular number, yo vidadhāti kāmān, bahūnām.

And actually, God is feeding us. You will find in Africa, there are millions of elephants. Who is giving them food? In your home, within the hole, you will find millions of ants. Are you giving them food? Who is giving them food? There are so many birds and beasts. There is no ration, government ration for them. They are eating. No bird we have seen ever that it has died out of starvation. We have never experienced. But we are engaged in philanthropic work, to give food to the poor, as if God is unable to give food to the poor, because we have taken the position of God. So this is not our business. God has food for everyone. If one is suffering, that is his own fault. Just like in the hospital, you'll go. You'll find so many patients are starving. Does it mean the patients are starving for want of food? No. He must starve; otherwise he will not be cured. That is destiny, called.

So these are not our business to see. Our own business is how to revive our original consciousness. That is our only business. [break] (end)

731012BG.BOM

Bhagavad-gītā 13.18

Bombay, October 12, 1973

Pradyumna: "He is the source of light in all luminous objects. He is beyond the darkness of matter and is unmanifested. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart."

Prabhupāda: You have recited the word meaning?

Pradyumna: Yes Śrīla Prabhupāda.

Prabhupāda:

jyotiṣām api taj jyotis

tamasaḥ param ucyate

jñānaṁ jñeyaṁ jñāna-gamyaṁ

hṛdi sarvasya viṣṭhitam

Jyoti. Jyoti means light. There are different types of light. There is lamp. There is candle. There is electric bulb. The power also, they are different powers: one hundred powers, fifty powers, twenty-five… There are different grades of jyoti. But there is supreme jyoti.

Just like this moon. The moon. This night is full moon. This moon has got its illumination, but wherefrom this illumination comes? It comes from the sunshine. The sunshine is reflected on the moon, and the moon has become illuminating source. Just like in a mirror when there is reflection of the sunshine, the mirror can also reflect another dark place, not independently. Everyone… In childhood everyone has played with a mirror. Just put a mirror in front of the sunshine, and the reflection is there, and you can pass on the reflection in the darkest place and it will be illuminated. Have you got experience? Yes. Similarly, neither the mirror has got reflection, neither the dark place can be illuminated by the mirror. But when the sunshine is there on the mirror, the mirror acts as illuminating agent, and it dissipates the darkness of a corner. So sunshine is the source of all light.

In the material world we have got experience that sunshine, jyoti, prakāśa… But wherefrom the sunshine comes? Sunshine is also a reflection of another jyoti, or illumination. That illumination is called brahmajyoti. And wherefrom that brahmajyoti emanates? That emanates from Kṛṣṇa. Just like the sunshine is emanation from the sun globe, and the sun globe is fiery, illuminated, on account of the persons within the sun globe. They have got some bodily rays. That rays is emanating from their body. Therefore the whole sun planet looks like fiery planet. And from there the illumination comes, and it is reflecting on the moon, and the moon is illuminating the whole dark night. This is called pūrṇimā. So one is borrowing the illumination from the other. But there is the supreme source of illumination. That is Kṛṣṇa.

That is confirmed in the Brahma-saṁhitā: yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Yasya prabhā, the bodily rays of Kṛṣṇa, being illuminated… In that illumination, which is called brahmajyoti, there are innumerable Vaikuṇṭha planets. The Vaikuṇṭha are self-illuminated. Therefore in the spiritual world there is no darkness. Tamasaḥ param. Therefore is said here that taj jyotis tamasaḥ param ucyate: "That spiritual world is beyond this material world." This material world is called tamaḥ. Tamaḥ means darkness. Just like this night, it is darkness. Why it is darkness? By nature it is dark. Simply by the sunshine, moonshine, electricity, we keep it brightened for some time. Otherwise, by nature it is darkness.

Similarly, there is another world, paras tasmāt tu bhāvaḥ anyaḥ [Bg. 8.20], another cosmic manifestation, spiritual manifestation, where there is no need of sunshine. Na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ [Bg. 15.6]. There is no need of sunshine. There is no need of moonshine as here in this darkness, material world. There is arrangement by God to illuminate the darkness of this world. There is sun; there is moon; there is electricity; there is fire. But in the spiritual world, which is tamasaḥ param, which is beyond this darkness of this material world, there is jyoti.

Therefore here it is said, jyotiṣām api taj jyotiḥ, param. There are different kinds of illumination, sunshine, moonshine, electricity, fire. But that jyoti which is directly emanating from Kṛṣṇa's body, that is the real jyoti. So on account of Kṛṣṇa's bodily rays, the whole creation is coming out. That is Kṛṣṇa's inconceivable power, brahmajyoti. Janmādy asya yataḥ [SB 1.1.1]. Athāto brahma jijñāsā. In the Vedānta-sūtra, you have to inquire about that paraṁ jyoti, brahmajyoti. And from that paraṁ jyoti, everything is coming out. Just like from the sunshine.

What is this material world? This material world is resting on the sunshine. Because the sunshine is there, therefore all the planets are rotating. There is a small machine. You'll find it. As soon as it is heated, within that machine the balls begin to rotate. Similarly, the certain temperature of the sunshine, the whole planetary system is rotating on the orbit, on account of the sunshine. This is scientifically true. And because there is sunshine, there is vegetation, there is water, there is rainfall, and from the rainfall, there is agricultural products.

So as the sunshine is the cause of all material variegatedness, similarly, the sunshine is also due to the brahmajyoti. The sunshine, yac cakṣur eṣa savitā sakala-grahāṇām. The sun is described in the Brahma-saṁhitā as the eyes of all the planets. Yac cakṣur eṣa, eṣa sakala-grahāṇāṁ cakṣuḥ. The sun is the actual eyes for all the planets because unless there is sunshine you cannot see. We are very much proud of our eyes. Sometimes we challenge, "Can you show me God?" But he does not think that what power his eyes have got. It is simply completely dependant on the sunshine. If there is no sunshine his so called eyes are useless. Still, with that useless eyes he wants to see God. Just see. "Can you show me God? I am not seeing God, Therefore God cannot be seen. Therefore I don't believe in God." But he does not think that what power he has got to see. It is only dependant on sunshine. Not only this planet, all the planets, unless there is sunshine… Because it is darkness. This material world is simply darkness.

Tamaso mā jyotir gama. The Vedic instruction is that "Don't keep yourself in this darkness of material world. Come out to the spiritual world." Jyotir gama. So people do not think of their imperfectness of the senses, how the senses working, dependent on the laws of material nature. Still, one is very proud of his senses, especially of the eyes. Adhyakṣiṇa-everything dependent on his eyes, although his eyes are completely useless without being helped by the light of the sun. So actually these eyes are useless. The eyes of the eyes is the sun. Yac cakṣur eṣa savitā sakala-grahāṇām. Every planetary system there are many millions and trillions of living entities. They can see only when there is sunrise.

This gāyatrī-mantra is, therefore, offering prayer to the savitā. Oṁ bhūr bhuvaḥ svaḥ tat savitur vareṇyaṁ bhargo devasya dhīmahi. Sunshine. So sunshine is… But there are many suns, not only one sun. As there are many universes, yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Koṭi means innumerable. Numberless universes. And in each and every universe there is sunshine.

So this sunshine is reflection of the brahmajyoti. Yasya prabhā prabhavataḥ [Bs. 5.40]. When the bodily rays, shining rays, of Kṛṣṇa is there, then all these universes are generated. The universes are also generated. In another place, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. Jagad-aṇḍa-nāthāḥ means… Jagad-aṇḍa means universe. Each universe has a principle living being. That is Lord Brahmā. So there are many innumerable Brahmās also, innumerable Śivas, innumerable suns, innumerable moons, because there are innumerable universes. And each and every universe, there are innumerable planets. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi [Bs. 5.40]. Vasudhā means this planet.

Vibhūti-bhinnam. Each planet has got different atmosphere. Therefore these people, they cannot understand what is the atmosphere. They understand. Some scientists, they say the atmosphere in the moon planet is two hundred degrees below zero. So there are difference of scientists' opinion, but according to Vedic literature we understand that there are innumerable planets, and one of the planets is the moon planet. Nakṣatrāṇām ahaṁ śaśī. Nakṣatrāṇām: "Among the stars and planets," Kṛṣṇa says, "I am the moon."

So jyotiṣām api jyotis tamasaḥ param. So this jyoti, this illumination, is beyond this material world. And because there is illumination, that illumination is reflected in the material world. You will find the reflection, bluish reflection, in the sky. It means that brahmajyoti is bluish because it is coming out from the blue body of Kṛṣṇa. Therefore it is bluish. We see the sky bluish, and in darkness we see, although it is darkness, there is some brightness in the sky. Always the sky is… The sky is everywhere, but the covering is seven times covered by different types of material elements, and that brahmajyoti is penetrating through the covers, and little reflection we can see in the sky. So therefore, here it is said,

jyotiṣām api taj jyotis

tamasaḥ param ucyate

jñānaṁ jñeyaṁ jñāna-gamyaṁ

hṛdi sarvasya viṣṭhitam

Viṣṭhitam. Kṛṣṇa is situated in everyone's heart. Actually He is knowledge, and He is the object of knowledge, jñeyam, and one should try to understand Kṛṣṇa. Jñānaṁ jñeyaṁ jñāna-gamyam. And He is in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. Simply we have to know the process how to know Him. That is explained already, We have discussed. Amānitvam adambhitvam ahiṁsā kṣāntir ārjavam [Bg. 13.8], ācāryopāsanam, indriya, vinigrahaḥ, bhakti-yoga… Māṁ ca yo 'vyabhicāreṇa bhakti-yogena… [Bg. 14.26]. These things are already discussed. So human life is meant for understanding this. Athāto brahma-jijñā… These are all Brahman subject. They are not material subject matter. Tattva-vastu. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam [SB 1.2.11].

So this Vedic civilization is meant for Brahman realization. Therefore we have got so many Vedic literatures. Bhagavad-gītā is only a part, ABCD, the first book of spiritual knowledge. Still, people are so degraded that they cannot understand even Bhagavad-gītā, the ABCD. What they will understand, other things? Their education is so poor and they are so unfortunate that even Bhagavad-gītā which Kṛṣṇa left behind Him…

Kṛṣṇa was present five thousand years ago on this planet, and just to benefit us He left His instruction, Bhagavad-gītā. Arjuna did not require the instruction of Bhagavad-gītā. He was already enlightened, but he presented himself as a fool just to induce the Lord to speak on Bhagavad-gītā, and it is noted by Vyāsadeva, Vedavyāsa, in the Mahābhārata, so that people may take advantage of the instruction of the Supreme Personality of Godhead. Everything is there, what is this brahmajyoti, what is this material world, what is that spiritual world, what is our object of life, what we should know.

But we are… Because we are so much influenced by the material world, especially in this age of Kali, the age of misunderstanding and quarreling, that people are… Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ [SB 1.1.10]. Prāyeṇālpāyuṣaḥ kalāv asmin yuge janāḥ. In this age their life is very short. Span of life is very short. And manda, all bad, not good men. Manda. And even there are so-called good men, they have their own process of knowledge, speculative process, godless. The main basic principle of speculative process is to avoid Kṛṣṇa, to avoid God. There are so many commentaries on Bhagavad-gītā to make Kṛṣṇa nil. That is mental speculation. Somebody is saying that in the there is karma only recommended. Somebody says jñāna. Somebody says yoga. Somebody says bhakti.

But actually Bhagavad-gītā is meant for bhaktas. Bhakto 'si sakhā ceti. Bhagavad-gītā was instructed to Arjuna for his only qualification, that he was a devotee of Kṛṣṇa. Bhakto 'si me sakhā ceti. So the whole Bhagavad-gītā is the essence of Vedic knowledge, and the Vedic knowledge means to understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. Vedeṣu durlabham adurlabham ātma-bhaktau [Bs. 5.33]. Even if you study Vedic literature, without bhakti, without studying the Vedic literature, you cannot understand the Absolute Truth. Bhaktyā śruta-gṛhītayā. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā [SB 1.2.12]. Tac chraddadhānā munayaḥ. Those who are faithful, such great saintly persons, śraddadhānā munayo jñāna-vairāgya-yuktayā… Jñāna-vairāgya-yuktayā. There is sufficient knowledge and vairāgya, detachment.

Vairāgya… Vedānta knowledge is not to be discussed on the table as a recreation, taking tea and smoking and discussing on Vedānta-sūtra. This kind of discussion will not help. Jñāna-vairāgya-yuktayā. Vairāgya. There must be detachment from material activities. Tac chraddadhānā munayo jñāna-vairāgya… [SB 1.2.12], paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā. Bhaktyā. There must be bhakti. And what kind of bhakti? Not sentiment but śruta-gṛhītayā, taking, accepting bhakti, the devotional path, after being completely aware of the spiritual science. Bhaktyā śruta-gṛhītayā.

Śruta. The specific meaning of śruta means this knowledge has to be received through the ear, through the tongue. Sevonmukhe hi jihvādau [Brs. 1.2.234]. Śruta-gṛhītayā. It is never explained in the Vedic literature that the science of God can be understood by the eyes. No. It has been mentioned, the tongue and the ear. These are the sources. Śruta-gṛhītayā. One must hear the Vedic literature. The Vedic literature is called, therefore, śruti. Śrotriyaṁ brahma-niṣṭham [MU 1.2.12]. Śrotriyam. Formerly there was no book. The students used to hear from the spiritual master. Śruta, śrotriyam. That was perfect. There was no need of literacy. That ear is sufficient. Śruta-gṛhītayā. Tac chraddadhānā munayo jñāna-vairāgya…[SB 1.2.12]. And hearing, hearing, hearing, one becomes enlightened with knowledge, and the effect of knowledge is vairāgya. Vairāgya, detachment. Otherwise, we, hearing or studying… But there is no vairāgya.

Even big, big sannyāsīs, they cannot… They are in a saffron dress but they Vairāgya… So far vairāgya is concerned, if you study their inner history, there is no vairāgya. They are attached to all kinds of material enjoyment. Simply a show-bottle dress. That will not help.

There must be vairāgya. That vairāgya can be achieved by bha… Bhaktyā śruta-gṛhītayā. When you hear… Bhakta means through the devotees, or you becoming devotee. There must be devotional service. And bhakti means sevonmukha, the attitude of rendering service to the Lord. That is bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]. Bhakti means when you engage your senses for the service of the master of the senses, Hṛṣīkeśa. That is called is bhakti. Bhakti is not sentiment.

Just like these boys, these American, European boys, Indian boys, who are working for Kṛṣṇa Consciousness. They are simply engaging their senses in the service of the master of the senses, Kṛṣṇa. Therefore they are making progress. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234]. When you engage your tongue in the loving service of the Lord, He becomes revealed. He manifests Himself. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna… [Bg. 18.61]. He is already there within your heart, and if you become purified… Tat-paratvena nirmalam, sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170], if you become nirmala, if you become purified…

How you can become purified? Tat-paratvena. Just being absorbed in thought of Kṛṣṇa. Tat-paratvena nirmalam. If you simply remain always in fire, then you remain always warm. There is no possibility of being caught by the chilly coldness. That is not possible. Daivī hy eṣā mama māyā duratyayā.

daivī hy eṣā guṇamayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

[Bg. 7.14]

So the only process for keeping yourself aloof from the touch of māyā is bhakti. Is bhakti. That is the conclusion of all śāstras. Without taking to the process of bhakti, you cannot get out of the influence of māyā. That is required. That is the objective of life. Jñeyaṁ jñāna-gamyam. So if we utilize our life for understanding the supreme, jñeyaṁ jñāna-gamyam… Mayi ca, ananya-yogena bhakti… If you learn that art, how you can become ananya-yoga-bhakti, avyabhicāriṇī-bhakti, then you'll understand what is Kṛṣṇa. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. By tattva, by truth, you will be able to understand Kṛṣṇa, and as soon as you understand Kṛṣṇa, your life becomes successful. Janma karma me divyaṁ yo jānāti tattvataḥ.

So the same tattva, in truth, not superficially, if you understand Kṛṣṇa, then tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. After giving up this body, you'll not have to accept another material body. That is saṁsiddhiṁ paramāṁ gatāḥ. That is highest perfection of life. If you don't accept anymore the material form of body…

There are eight million four hundred thousand species of body. Any type of body we accept, it is troublesome. It is miserable. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ [Bg. 2.14]. The bodily pains and pleasures are perceivable, mātrā-sparśa, because we have got this material skin, mātrā, and when it is touched, in touch with the influence of this material world, mātrā-sparśāḥ, you become subject of pains and pleasures.

But if you don't have this material body, then you are untouched by the material qualities, you are completely in spiritual body, so there is no question of pains and pleasure. It is simply blissful life.

mām upetya punar janma

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saṁsiddhiṁ paramāṁ gatāḥ

[Bg. 8.15]

That is the highest perfection of life. If you come back, if you go back to home, back to Godhead, Kṛṣṇa, there you get sac-cid-ānanda body, eternal, blissful body of knowledge. And that is our aim, jñāna-gamyam, jñeyam. That is jñāna-gamyam.

Therefore the bhakti path has to be accepted-bhaktyā śruta-gṛhītayā-by knowledge in the Vedic literature, by hearing. Śruta-gṛhītayā means I… You… The Vedic literature is also understood by hearing from the bona fide spiritual master. Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ [SB 3.25.25]. Unless you hear from realized soul, it is not possible. Simply by speculation it is useless waste of time. Teṣāṁ kleśala eva śiṣyate. After hearing for many, many years the Vedas from the non-realized soul, simply hearing from this hole of the ear and going out from the other hole-that kind of hearing will not help us.

Therefore Kṛṣṇa says that satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ [SB 3.25.25]. Satāṁ prasaṅgāt. In the association of devotees, if you discuss about the message of Kṛṣṇa, then it becomes very relishable, pleasing to the ear and the heart. And if we bring them into practical use of life, taj-joṣaṇād āśu, very soon, apavarga-vartmani, on the path of liberation, śraddhā, faith, bhakti, devotion, rati, attachment, anukramiṣyati, comes one after another, one after another. So this is the process. So we shall discuss tomorrow again. (end)

731013BG.BOM

Bhagavad-gītā 13.19

Bombay, October 13, 1973

Prabhupāda: Why don't you come forward? Back side, Yes.

iti kṣetraṁ tathā jñānaṁ

jñeyaṁ coktuṁ samāsataḥ

mad-bhakta etad vijñāya

mad-bhāvāyopapadyate

[Bg. 13.19]

"Thus the field of activities (the body), knowledge, and the knowable have been summarily described by Me. Only My devotees can understand this thoroughly and thus attain to My nature."

So svayaṁ bhagavān, Kṛṣṇa, kṛṣṇas tu bhagavān svayam [SB 1.3.28]. We have many times explained the word bhagavān. Bhagavān means six opulences. Riches and… Aiśvaryasya samagrasya vīryasya. Potency. Vīryasya yaśasaḥ, fame, reputation. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47), beauty, jñāna, knowledge, and vairāgya, detachment. When one is full with all these six opulences, he's God. So people try to get the opulences. Everyone is trying by karma, jñāna, yoga. But nobody can attain the opulences in full strength. That is not possible. So the simple definition of God is that one who is in full six opulences, he's God. That has been analyzed by great saintly persons, including Lord Brahmā, and it has been decided that the all the six opulences can be found in Kṛṣṇa.

Therefore, Brahmā's decree is given there in the Brahma-saṁhitā,

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

In the Bhagavad-gītā also it is said, aham ādir hi devānāṁ maharṣīṇāṁ ca sarvaśaḥ [Bg 10.2]. So that Supreme Personality of Kṛṣṇa is giving us knowledge, the ultimate goal of knowledge. And the living entities, their body, field of activities in this thirteenth chapter they have been very thoroughly described. Although Kṛṣṇa said it is summary. Because they cannot be described in full.

This body, how many bodies you have changed? Even in this life, we are changing our body. Every one of us, a little body of a child, then little grown-up body of a boy, then youthful body, then this old body. So as we are changing body, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā tathā dehāntara-prāptiḥ [Bg. 2.13]. Similarly, after giving up this body, I will have to accept another body, and there are for eight million four hundred thousand species of forms of body. According to our karma, we have to accept another body.

Karmaṇā daiva-netreṇa [SB 3.31.1]. By superior arrangement. You cannot say that "I want this kind of body." God is not your order supplier. You'll get. Either you ask for it or don't ask for it, you according to your karma, you'll have a next body. Karmaṇā daiva… By the superior arrangement. If you work in this life like God you'll get next life a god's body. And if you work in this life as a dog then you get next the life as a dog. That is not in your hands. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. Guṇaiḥ. According to your qualities, as you will work, and prakṛti, nature, will give you a similar body.

Otherwise, why do we find so many varieties of bodies? So many varieties. Just like so many varieties of apartment, so many varieties of hotels, so many varieties of appointment. So you are appointed, you are put into an apartment, or hotel, according to the terms of your payment. That is karma. So you cannot say everything is also equal. That is nonsense. They cannot be equal because we are working under three qualities, goodness, passion and ignorance. If we work, field of activities… This, this body is field of activities. Nobody can work similarly because they have got field of activities different. My body is different, your body is different. You are acting according to your body. The hog is acting according to his body. The dog is acting according to his body. The president of some country is acting according to his body.

So we should have brain to understand that: "Why there are different personalities and different activities? Because there are different qualities. So to organize human society these qualities should be taken into consideration. We should divide. Just like in our body we have got four departments. This head department, the arm department, the belly department and the leg department. Everyone is working according to the departmental function. The brain is working differently. The office or the direction, the brain is giving direction. Then my hand is moving, my leg is moving. Similarly, there must be a directory department. In office also there are board of directors, then secretaries, then clerks, then menials, then servants, then cāparāsi. So even in your body this arrangement is there.

How can you avoid? If you simply say that "Let there be all heads," that cannot. Or "Let there be simply legs." That is cannot that cannot be. There must be the heads, the legs, the hands, the belly. Similarly, the whole society should be divided into that way and they should work cooperatively. The central point. Just like this head, leg, hands, they are working cooperatively for the benefit of this body, whole body. Actually for the benefit of this belly. Because we are all working now for eating without eating we cannot live. Then it is after sleeping, then mating the, then defending. First there must be arrangement for eating. So, practically the stomach is the king in this bodily arrangement, the stomach.

There is a story, Udarendriyāṇām in the Hitopadeśa written by Viṣṇuśarma. There, there was strike. All the hands legs eyes, they observed strike, that "This belly, the stomach is eating only, and we are working. So we shall not work. We shall not work, stop working. Just like nowadays striking goes on. So they stopped working, and after few days, all of them became weak because they were not feeding the stomach. Then they arranged another conference. "Why we are becoming weak?" Then the fault was found out that because we are not giving to eat to the stomach. So all then agreed, "Well, let the stomach eat, and let us work." So this is the nature's arrangement. The stomach will simply eat and the hands and legs and eyes, they must work.

Similarly, the central point is Kṛṣṇa, God. God must simply eat. You must work. We are all part and parcel of… Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. Just like part and parcel of my body. They must work. And the stomach shall eat. So this Kṛṣṇa consciousness movement is that, that Kṛṣṇa is the central stomach and you all work for Kṛṣṇa. You are also benefited.

Just like here is Kṛṣṇa. We are all working for Kṛṣṇa whole day and night, but we are not starving. We are not starving, we are getting Kṛṣṇa's prasāda, nice foodstuff. So this cooperation should be… If you supply food to the stomach, the energy will be distributed to the hands, legs, fingers, eyes. And if you do not supply food, you cannot say that the fingers, if they capture a nice sweetmeat and if he cooperates, "No, I shall not give to the stomach. I shall eat." He cannot eat, the fingers cannot eat. It must give to the stomach and take the prasādam energy. Then the fingers and eyes will work, so we must serve.

Therefore, in the Bhagavad-gītā the last instruction is that "You surrender to Me. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. So if we surrender to God and if we serve God, because we are part and parcel, then we shall be happy. The energy will come from the central.

Just like the energy is coming from the heart. Because, this is practical medically, and scientifically. The energy is coming. As soon as the heart fails, everything stops. And the energy is there because īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. Hṛd-deśe, it is there, the īśvara, the Supreme Lord as Paramātmā, is situated within your heart. Now you find out, if you have got means to see. But the situation is given, described in the śāstra.

Therefore yogis they try to find out God within the heart. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Yogi, those who are yogis, transcendentalists, they are trying to observe the Supreme Personality of Godhead. Dhyānāvasthita, by meditation. That is real meditation, to focus the mind to see the Supreme Personality of Godhead within the heart. But who can see? That is also described in the śāstra. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu [Bs. 5.38], again hṛdayeṣu, hṛdayeṣu. Premāñjana-cchurita-bhakti-vilocanena santaḥ, santaḥ, saintly person, being developed in Kṛṣṇa consciousness, in love of Kṛṣṇa…

Premāñjana. And smearing the eyes with the ointment of love of Kṛṣṇa. We can see Kṛṣṇa, God, with these eyes when it is anointed with the particular medicine which is called love of Godhead. Premāñjana-cchurita-bhakti-vilocanena santaḥ [Bs. 5.38], not ordinary man, santaḥ. Advanced saintly persons. Santaḥ sadaiva paśyanti. Where, where they see? Hṛdayeṣu, in their own heart. Santaḥ hṛdayeṣu paśyanti. Yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **.

Yaṁ śyāmasundaram. Kṛṣṇa's another name is Śyāmasundara. He's blackish, but very beautiful. Generally, we don't like to see blackish people. But Kṛṣṇa is so nice. Although He's blackish, He's kandarpa-koṭi-kamanīya. Barhāvataṁsam asitāmbuda-sundarāṅgam. These are described in the Vedic literature. Although He's blackish, He is more beautiful than millions of millions of cupids. Kandarpa-koṭi-kamanīya. So Kṛṣṇa is so beauty. That is His Godliness. Because beauty is also… We don't worship nirākāra. Beautiful, the most beautiful. The most beautiful. Kṛṣṇa is the most beautiful, Rādhārāṇī is the most beautiful. Couple, young couple. Our object of worship when we see how nice Rādhārāṇī, how nice Kṛṣṇa, beauty. Yes.

Wherefrom the beauty worship has come in this material world unless there is beauty in the original form, Kṛṣṇa and Rādhārāṇī? So God cannot be nirākāra. Otherwise, why this beauty worship has come? What you'll say? Janmādy asya yataḥ [SB 1.1.1]. The Vedānta-sūtra says. Whatever you see within this world, there is origin. It is only reflection. It is only reflection. Just like in the mirror, there is reflection of your beautiful face, and it looks beautiful because the face is beautiful. If the face is ugly, the reflection will be ugly.

So everything is there in God. Aham ādir hi devānām [Bg. 10.2]. Another place, Kṛṣṇa says, mattaḥ sarvaṁ pravartate. Ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. So Kṛṣṇa is the origin of everything. Mattaḥ sarvaṁ pravartate. "Everything emanates from Me." That is the answer to the Vedānta-sūtra, Brahma-sūtra, Brahma-sūtra. Athāto brahma jijñāsā. Janmādy asya yataḥ [SB 1.1.1]. So the origin is there. The richness is there, the potency is there, the beauty is there, the riches is there, the knowledge is there, and the detachment is there. Just see.

Here, in this material world, it is all created by God. But how much He is detached, He does not live within this material world. He lives in His own abode, in the spiritual world. He has no attachment although He has created. That is also confirmed in the Bhagavad-gītā.

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

[Bg. 9.4]

Kṛṣṇa says, mayā tatam idaṁ sarvam. Whatever you see, that is My expansion of energy." Just like the energy, sun, is there in the localized place and the energy, sunshine, is distributed all over the universe.

But you cannot say "Because I am in touch with the sunshine, therefore I am in touch with the sun." You are simultaneously, you are in touch with the sun at the same time not touching sun. Just like at the present moment at night we are not in touch with the sun because it is darkness. So when… We are not in touch with God when we forget Him. And as soon as we understand that everything is the energy of the Supreme Lord, then we immediately become in touch. That can be done, premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38].

Therefore Kṛṣṇa says, iti kṣetraṁ tathā jñānaṁ jñeyaṁ coktuṁ samāsataḥ. "My dear Arjuna, now I have explained to you in summary, not in detail, what is this body, who is the knower of the body, proprietor of the body, kṣetra-jña, and what is knowledge, and what is the object of knowledge. These things I have explained to you." So Kṛṣṇa is explaining, everything. Everything is there in the Bhagavad-gītā. You can become fully in knowledge if you read Bhagavad-gītā carefully. But you must have the qualification. If you are a rascal, nonsense you cannot understand. This is plain thing. Rascals and nonsense cannot understand Bhagavad-gītā. That is the first condition.

When Bhagavad-gītā was taught to Arjuna, he said, bhakto 'si me sakhā ceti rahasyaṁ hy etad uttamam. "My dear Arjuna, I am speaking to you this mystery of Bhagavad-gītā which was spoken long long ago to the sun-god, but now it is lost because the paramparā is lost. Disciplic succession is lost. Therefore I am again speaking to you the same truth so that from you people will understand what is Bhagavad-gītā."

"So why you have selected me, sir? I am an ordinary military man, I know how to fight. I am not a Vedantist, neither I am a brāhmaṇa. So why you have selected me? Because, the spiritual knowledge is meant for the Vedantist, brāhmaṇa, saintly person, and sannyāsīs. I am neither of them. Why You have selected me?"

Bhakto 'si. "Because you are My devotee." This is the qualification. Without becoming devotee no rascal can understand what is Bhagavad-gītā. Again the same thing is spoken to Arjuna. Mad-bhakta etad vijñāya [Bg. 13.19]. "I have explained everything in summary, but only My devotee can understand. Not others." That is also concluded in the eighteenth chapter. One can understand God or Kṛṣṇa: bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. If you want to understand Kṛṣṇa, or God, then you have to become a devotee. Kṛṣṇa does not say the jñānī, karmī, yogi, they can understand. No.

Jñānī, what is that jñānī? Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. That is jñāna. If you do not understand Kṛṣṇa, if you do not surrender to Kṛṣṇa, what is the value of your so-called knowledge? Śrama eva hi kevalam [SB 1.2.8]. It is simply waste of time. If you do not understand Kṛṣṇa you are studying Vedic literature, you are very good student of Vedas. That's all right. Have you understood Kṛṣṇa? "No sir." Then it is useless. Useless waste of time. Because it is said: vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. If you actually understand Vedas, then you must understand Kṛṣṇa. Jñānī, I am jñānī. What kind of jñānī? Simply a speculation? Waste your time? This is not this, this is not this, this is not this? Neti neti vicāra. This is simply called waste of… Kevala-bodha-labdhaye.

That is confirmed in the Śrīmad-Bhāgavatam. Bhaktim udasya te vibho kliśyanti ye kevala-bodha-labdhaye. Kevala-bodha-labdhaye, simply to understand. And you can take any insignificant thing, and if you want to speculate upon it, you can write volumes of books, but what is the use of such knowledge? Simply waste of time.

But if by knowledge, you come to the point of bhakti, how to surrender to Kṛṣṇa, then your knowledge is perfect. Therefore Kṛṣṇa says that this knowledge, to surrender unto Me, how to surrender to Kṛṣṇa, comes after many many births. Bahūnāṁ janmanām ante [Bg. 7.19]. We are taking birth one after another, one after another, one after another. So in this way, not ordinary person. Ordinary persons, if they have no knowledge, then their next birth may be cats, dogs, trees, or anything else. Those who are in knowledge, ūrdhvaṁ gacchanti sattva-sthāḥ. Knowledge means those who are situated in the quality of goodness, prakāśa, everything is clearly understood. That is knowledge.

So they, persons who are actually in knowledge, they are promoted to the higher planetary system. Ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ [Bg. 14.18]. If you have no knowledge, simply you are trying to enjoy the senses, as in this material world, everyone is busy how to enjoy senses, then you remain here. Madhye tiṣṭhanti rājasāḥ. And if you are in darkness, neither you have knowledge, neither you have the capacity to enjoy this world, simply lazy and sleepy. That is the darkness. Then you become animal, trees, and other lower classes of species of life. These three things are going on.

Therefore, this knowledge means that to understand the Absolute Truth. That process is described. Jñānam. Amānitvam adambhitvaṁ kṣāntir ārjavam, ācāryopāsanam, bhakti. Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate [Bg. 14.26]. Adhyātma-jñānārtha-darśanam. Everything is described. Kṛṣṇa said therefore that iti kṣetraṁ tathā jñānam. "I have described about this body and I have described about the knowledge and the object of knowledge. Everything I have described." But who will understand? That is also described here: mad-bhakta etad vijñāya [Bg. 13.19]. So that is the qualification. Unless one is devotee, one cannot.

That is so the politicians they cannot understand Bhagavad-gītā. They will simply misuse. The politicians, the scholars, the so-called scholars, they cannot understand. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ [Bg. 7.25]. They cannot understand. You have to become a devotee. Mad-bhakta. Devotee of Kṛṣṇa. Not that… deśa-bhakta. "That I am deśa-bhakta. I am a bhakta of my wife, I am bhakta of my country." No no, you cannot understand. You get out. Mad-bhakta, kṛṣṇa-bhakta. It is clearly said. How these rascals try to explain Bhagavad-gītā without becoming kṛṣṇa-bhakta?

It is clearly stated here. You have to become kṛṣṇa-bhakta. If you actually understand, if you want to understand Kṛṣṇa,"God, then you have to become. So this Kṛṣṇa consciousness movement is for this purpose. We are making propaganda to teach people how to become kṛṣṇa-bhakta and then he can understand Kṛṣṇa, and as soon as he understands Kṛṣṇa, he's liberated. Janma karma me divyaṁ yo jānāti tattvataḥ. Kṛṣṇa has already explained. If you simply understand Kṛṣṇa in truth, tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. He, after giving up this body, he does not come to this material world to accept another miserable body.

Then where does he go? Mad-yāti tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]. "He comes to Me. He comes to Me." Mad-bhāva. Here it is also said, same thing, explained. Mad-bhakta etad vijñāya mad-bhāvāyopapadyate [Bg. 13.19]. Mad-bhāva, "My nature." What is that nature? Sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. He has got a body which is eternal, sat, and cit, full of knowledge. Sat, cit, and ānanda, full of blissfulness.

So we are also searching after, because we are part and parcel of Kṛṣṇa, we are also trying to become eternal. We are making scientific improvement how to live long. Nobody wants to die. That is also described previously. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. Actually we are making struggle. hard struggle, just to conquer over this miserable condition of life, janma-mṛtyu-jarā-vyādhi. But that is not possible. Janma-mṛtyu-jarā-vyādhi, you can conquer when you get the same nature as that of Kṛṣṇa. Mad-bhāvāyopapadyate.

If you are able to acquire that nature, sac-cid-ānanda-vigrahaḥ [Bs. 5.1], then how is, how it is possible? That is mad-bhakta, mad-bhakta etad vijñāya [Bg. 13.19]. These three things. What is this body, who is the owner of this body, what is knowledge, what is the object of knowledge. If we understand these three things, then we can get, revive our original position. We are also sac-cid-ānanda, but at the present moment our vigrahaḥ, our body is different. This is, subjected to birth, death, old age, and disease. This we have to conquer; this is the problem. I don't want to die, why death is enforced upon me? That these rascals they have no brain. That I don't want to die. How I can escape death? Just like we are trying to escape disease. We don't want to be diseased. As soon as we become diseased, we go to a doctor, we take medical help. "Sir, cure my disease, cure my disease." Then why don't you go to a doctor who can give you relief from death? But they have no brain. The educational system is so rascaldom that there is no brain. All over the world. There is no institution where people are being taught how to conquer over death. There is no such institution.

Only this Kṛṣṇa consciousness movement is there. How to conquer over death. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. If one person is intelligent, if he's in knowledge, he should know that what improvement we are making. I am, I am Professor Einstein, big professor of science." "Sir, what you have done? You'll not die?" "No, I die." Then what is improvement? What is your improvement? Oh, you have discovered atomic bomb? That's all? Death is there. You have accelerated death. That's all. This is your qualification. People die, everyone dies, there is no need of atomic bomb. But you are great scientist, you have discovered atomic bomb so that a man who is not immediately to die, he'll also die. This is our improvement. And they're very much proud. Scientifically advanced.

First of all, discover that no more death. Then scientific advancement. No more disease. "No, we have got very good medicine for disease." That's all right. Stop disease. No, that we cannot do. Then what is the improvement? What is the improvement, nonsense? This is not improvement. Improvement means stop death, stop disease, stop old age, stop birth, also. There are so many contraceptive methods, birth control. Still, the population increasing. Increasing. So these are not solution. Real solution is here in the Bhagavad-gītā. You get real knowledge, jñānam, jñeyam, the object of knowledge. As it is stated by Bhagavad-gītā, by Kṛṣṇa Himself, the Supreme Personality of Godhead. Become His devotee, etad vijñāya, then, what is that? Mad-bhāvāyopapadyate.

Then, originally we, are part and parcel of Kṛṣṇa just like a part and parcel of gold is gold. It is not earth or dirt, it is gold. But when it is covered by something else then it becomes something else. No. Similarly we are also as good as Kṛṣṇa because we are part and parcel of Kṛṣṇa. Acintya-bhedābheda. That is the philosophy of simultaneously one and different. We are one with Kṛṣṇa in the sense by quality. As Kṛṣṇa is sac-cid-ānanda, eternal life, blissful life, knowledge, full of knowledge, we are also like that in minute quantity, not like Kṛṣṇa. But there is the same quality. But now we are covered by this material energy. That Kṛṣṇa is never covered. That is the difference between Kṛṣṇa and ourselves although the quality is the same.

But we are prone to be covered. But Kṛṣṇa is not prone to be covered. Otherwise, why should we take lessons from Kṛṣṇa? If He's also like one of us, then what is the use of taking knowledge from Him? There is no use. But these rascals, they think that Kṛṣṇa is like us. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Because Kṛṣṇa, by His causeless mercy comes down to teach you how to take you back to home, back to Godhead, rascals think that "Kṛṣṇa is like us." Avajānanti māṁ mūḍhāḥ [Bg. 9.11]. Therefore Kṛṣṇa says "All these lessons, instructions, can be assimilated, understood, by My devotee," mad-bhakta etad vijñāya [Bg. 13.19]. "And therefore they are eligible to get back his original consciousness." Mad-bhāvāyopapadyate. That is Kṛṣṇa consciousness. Thank you very much. Hare Kṛṣṇa. (end)

731014BG.BOM

Bhagavad-gītā 13.20

Bombay, October 14, 1973

Pradyumna: Translation: "Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature."

Prabhupāda: So there were six questions by Arjuna: kṣetra, kṣetra-jña, jñānam, jñeyam, prakṛti, puruṣa. Six questions. So Kṛṣṇa has already replied what is kṣetra, kṣetra-jña, and what is the process of knowledge and what is the object of knowledge. Now He is beginning to explain what is this material nature and what is these living entities.

Material nature, prakṛti, is enjoyable. Prakṛti means enjoyable. And puruṣa. Puruṣa means enjoyer. Just like in our present condition we accept the female as the fair sex, enjoyable. And we, male, we think we are enjoyer. By nature the females, they are by nature apt to dress attractively, and the puruṣa is attracted. So this prakṛti and puruṣa. Actually none of us are puruṣa. This conception of puruṣa, enjoyer, that is there in so-called woman and so-called man. The man also wants to enjoy. Not only man, every living entity, cats, dogs, trees, aquatics, everyone, because this material world means all the living entities, beginning from Lord Brahmā, down to the smallest ant, they are seeking after enjoyment. Puruṣa. That is puruṣa spirit. One who is seeking for enjoyment is called puruṣa. But actual puruṣa is Kṛṣṇa.

We are all prakṛtis. And because, being prakṛti, we are trying to become puruṣa, that is called māyā, or illusion. Just like if a woman dresses like a man and wants to act as man, as that is illusion, similarly, we are differently dressed in the material ingredient, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4]. Everyone's body is made of these five elements and mind, intelligence, they are also subtle material elements, and with this combination we have got this body, and I am the spirit soul. I am trying to enjoy. This is material world. We have forgotten that we are part and parcel of Kṛṣṇa. Our business is not to enjoy but to help Kṛṣṇa to enjoy. That is our business, part and parcel.

We have given several times this example, just like these fingers. They are my part and parcel of the body. The finger catches a nice sweetmeat. It is not the business of the fingers to enjoy the sweetmeat, but it gives to the mouth to go to the stomach for enjoyment.

So it is the duty of the part and parcel of God to help Him enjoying. That is bhakti. Bhakti means ānukūlyena kṛṣṇānuśīlanam [Cc. Madhya 19.167]. Anukūla. Anukūla means favorably. Kṛṣṇānuśīlanam, Kṛṣṇa consciousness. Always thinking how to make Kṛṣṇa happy. That is bhakti. Ānukūlyena kṛṣṇānuśīlanam. Just like gopīs, the first-class example are the gopīs or the inhabitants of Vṛndāvana. They are all trying to make Kṛṣṇa happy. That is Vṛndāvana. If here also, if you try to make Kṛṣṇa happy, this can be converted into Vṛndāvana, Vaikuṇṭha.

But that attitude we haven't got. We have got… By the influence of māyā, we have become puruṣa. We want to enjoy. "Why this Kṛṣṇa shall enjoy? I shall enjoy. I am Kṛṣṇa. I am God." This is going on.

So the enjoyable is this matter, this material world, and the living entities, they are trying to enjoy. They are not actually enjoyer. They are suffering. They are becoming entangled because by this enjoying spirit we are developing different types of mentality, and at the time of death, according to that mentality, I get the next body. That means by this enjoying spirit I am getting entangled. I am not becoming free. If at the time of, if I live like dogs, dog mentality, then naturally at the time of death my mentality will be like a dog and naturally I get a dog's body. Then I enjoy. The dog is also enjoying. They forget. The animals… The ant is also enjoying, and Lord Brahmā is also enjoying. So this puruṣa spirit is material life.

So that puruṣa… Puruṣa means the living entity. Kṛṣṇa says here that prakṛtiṁ puruṣaṁ caiva viddhy anādī. Anādī, eternal. It is not temporary; it is eternal. There are five things: the living entities, the prakṛti, God, and the work… There are… Prakṛtiṁ puruṣaṁ caiva viddhy anādī. Anādī means eternal. It is not created. It is there but it becomes manifested. Just like in the Bhagavad-gītā it is said, bhūtvā bhūtvā pralīyate [Bg. 8.19].

Another example: just like this body, my body, your body. I have got this body; you have got this body. This body will be destroyed. Avināśi tu tad viddhi yena sarvam idaṁ tatam. But my, that consciousness will not be destroyed. This body will be destroyed, but my consciousness will not be destroyed. That is stated in the Bhagavad-gītā. Avināśi tu tad viddhi yena sarvam idaṁ tatam. Idaṁ tatam. Idam, this body, is spread with consciousness. If you pinch any part of your body, you will become conscious that it is painful. But how long it is painful? So long the soul is there. And as soon as the soul is gone, you chop it with a dagger; it will not respond. Therefore avināśi tu tad viddhi yena sarvam idaṁ tatam. That thing, that consciousness, is avināśi.

The so-called scientists, they do not know that the consciousness is eternal and it carries me to another body. "I see that this body is destroyed; therefore finish, all finished." No. You have got practical experience. When you sleep, the body does not work but the consciousness works. You therefore dream in a different atmosphere. You get a different body and enjoy differently. Every day we have got experience. At night I forget this body, and daytime, I forget the dreaming body. So this is also dreaming, at daytime, because I forget. At night I saw that I was a king, I was ruling over somebody, or I was lecturing as a political leader, and daytime I see that I am a clerk, neither politician nor king. So I forget the night's body, and at night I forget the day's body.

Similarly, change of body means I forget this body. Last life, I had some body, but I cannot say what kind of body I had. Of course, there is science, astronomy and other things. They can speak, but I don't believe it. Or even if I believe, what can I do with that? So we are changing. But the consciousness is not vināśi. Avināśi tu tad viddhi yena sarvam idaṁ tatam. So because the consciousness is not changed, it is creating another body according to consciousness.

Just like we create favorable circumstances to enjoy even in this life. Why this struggle for existence? We are trying to make a favorable condition for enjoyment. This is struggle for existence. Nobody is satisfied with the present position. Everyone is struggling hard. But he does not know that any material arrangement, according to my intelligence, will never make me happy. That we do not know. Therefore Kṛṣṇa says, "You rascal, nonsense, give up this business." Sarva-dharmān parityajya [Bg. 18.66]. "You are rascal number one. You have forgotten your constitutional position. Now you give up all these engagements if you want to be happy." Mām ekaṁ śaraṇaṁ vraja. "Just be under My control." "And what benefit I shall derive?" Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ: "I'll give you protection." Because you're suffering for your sinful activities… everything is sinful activities. Everything.

Just like a gang of thieves. A gang of thieves, after plundering booties from some gentleman's house, they came outside the village, and they were dividing. So one of the thieves is saying, "Sir, let us divide it honestly. Let us divide the booty honestly." Now, their basic principle is dishonesty, and now they want to divide honestly. So all these rascals, politicians, they are all dishonest, and they are trying to make adjustment honestly. Honestly. What is this honesty? There cannot be honesty. Harāv abhaktasya kuto mahad-guṇāḥ. Anyone who is not a devotee of the Lord, he cannot be possessing any good qualities. That is not possible. He must be dishonest if he is a not devotee of the Lord. He must be dishonest. This is the verdict of the śāstras.

yasyāsti bhaktir bhagavaty akiñcanā

sarvair guṇais tatra samāsate surāḥ

harāv abhaktasya kuto mahad-guṇā

mano-rathenāsati dhāvato bahiḥ

[SB 5.18.12]

Because one who is not in the transcendental plat… [break] So this material nature is also eternal. It is not… As the Māyāvādī philosopher says, "It is mithyā," jagan mithyā, we don't say. Why it is mithyā? It is fact. Because Kṛṣṇa says that bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca, bhinnā me prakṛtir aṣṭadhā [Bg. 7.4]. Kṛṣṇa says, "It is My prakṛti, My energy." If Kṛṣṇa is fact, why His energy should be mithyā? This is nonsense. The jagat is not mithyā. We don't say. If Kṛṣṇa is truth, then this world is also truth. But the fact that Kṛṣṇa is the enjoyer, we are trying to be enjoyer, that is not true. That is mithyā. The jagat is not mithyā, but the propensity to enjoy this world, that is mithyā because we cannot be enjoyer. Kṛṣṇa says,

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

If you want śānti, you must learn these three things, that bhoktā, enjoyer, is Kṛṣṇa… We are not enjoyer, but every one of us, we are thinking we are enjoyer, individually, collectively, nationally, socially, communical…, any way, everyone.

kṛṣṇa-bahirmukha hañā bhoga vāñchā kare

nikaṭa-stha māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

This is a Bengali poetry. It says, "As soon as we forget the real enjoyer and we want to enjoy, immediately that is called māyā." And as soon as we give up this mentality… That is confirmed by Bhagavad-gītā.

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

[Bg. 14.26]

As soon as you give up this mentality, that "I am the enjoyer," as soon as we change our mentality, that "Kṛṣṇa is enjoyer," then immediately we become liberated. That is stated in the Bhagavad-gītā. Avyabhicāreṇa bhakti-yogena yaḥ sevate, sa guṇān samatītyaitān [Bg. 14.26].

Here it also said, vikārāṁś ca guṇāṁś caiva viddhi prakṛti-sambhavān. We have become servant of the three guṇas, three qualities of this material world. Somebody is very proud of becoming good, goodness, like brāhmaṇa quality. That is good. In the material world that is first-class quality. The second-class quality, passionate, very active. All people are very active for enjoyment, passionate. And some people are in ignorance. They do not know what is goodness and what is passion. They can simply waste their time by laziness and sleeping. Sleeping. So actually we are all sleeping because we do not know what is the aim of life. At night we sleep. We forget that "what is my duty, what is my business, what I have to do." Everything we forget.

Similarly, so long we are in ignorance, that is our sleeping stage. Therefore the Vedic mantra is uttiṣṭhata jāgrata prāpya varān nibodhata. "Now you have got this human form of life. Do not sleep like animals, cats and dogs. Get up!" That is Vedic injunction. Tamaso mā jyotir gama: "Don't remain in this darkness. Just come forward to the jyoti." Jyoti means… That is also explained in the Bhagavad-gītā.

na tad bhāsayate sūryo

na śaśāṅko na pāvakaḥ

yad gatvā na nivartante

tad dhāma paramaṁ mama

[Bg. 15.6]

Everything is there. Here you require the sunlight, the moonlight, the electricity, but there is another nature, paras tasmāt tu bhāvaḥ anyo 'vyakto 'vyaktāt sanātanaḥ [Bg. 8.20]. There there is no need of sun, there is no need of moon, because each and every planet is illuminating. Yad gatvā na nivartante. And if you go there, then you do not come back again in this material world, which is duḥkhālayam aśāśvatam, nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ [Bg. 8.15].

So our aim should be how to go back to home, back to Godhead. But we do not know. We are simply acting like cats and dogs, that's all. Jumping like dog, cat, and eating, sleeping, and having sex intercourse and trying to defend my position. These things are done by the animals. These things are done by animals. Then what is your benefit you get, this human form of life? Śāstra says,

nāyaṁ deho deha-bhājāṁ nṛloke

kaṣṭān kāmān arhate viḍ-bhujāṁ ye

tapo divyaṁ putrakā yena sattvaṁ

śuddhyed yasmād brahma-saukhyaṁ tv anantam

[SB 5.5.1]

"This human form of life is not meant for working very hard like cats and dogs. It is meant for tapasya. Tapasya, simple life, and realize yourself. And then you stop the miserable condition of your life. Tapo divyaṁ yena śuddhyet sattvam.

Just like when we are diseased, we go to the physician and we try to cure the disease, similarly, we do not know what is our main disease. That is explained by Kṛṣṇa previously. Janma-mṛtyu-jarā-vyādhi [Bg. 13.9]-this is our real disease, to take birth, to die, to become old and to become victims of disease. But nobody knows how to cure this, and still, we are very much proud of becoming advanced in education and civilization. This is called illusion. This is called illusion. The real disease is how to stop janma-mṛtyu.

Kṛṣṇa has repeatedly said, tyaktvā dehaṁ punar janma naiti mām eti kaunteya, janma karma me divyaṁ yo jānāti tattvataḥ: [Bg. 4.9] "Simply try to understand Me, Kṛṣṇa. The result will be tyaktvā deham…" That is… After giving up this body we have to accept another body. Kṛṣṇa says, "Simply if you understand Me in truth, then thereafter, no more accepting any material body. You remain in your spiritual body and come to the spiritual world, back to home, back to Godhead."

So here prakṛtiṁ puruṣaṁ caiva. Although prakṛti is also Kṛṣṇa's nature, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhiḥ [Bg. 7.4]. He said, apareyam: "This is inferior nature." So apareyam itas tu viddhi me prakṛtiṁ parām: "Another superior nature there is." What is that? Jīva-bhūtaḥ: "this living entity." So we are also prakṛti, and the material nature is also prakṛti. It is inferior prakṛti, and we are superior prakṛti. As we are now under the control of this inferior prakṛti, we can transfer ourself under the control of the superior prakṛti. That superior prakṛti is spiritual world. This material world means it is made of this inferior prakṛti, bhūmir āpo 'nalo vāyuḥ.

And there is another prakṛti, sanātana. That is stated in the Bhagavad-gītā. You'll find in the eighth chapter. Paras tasmāt tu bhāvaḥ anyaḥ [Bg. 8.20]. Bhāva means nature. Avyakto 'vyaktāt sanātanaḥ. Sanātanaḥ means that is not destroyed. And this prakṛti is destroyed. Bhūtvā bhūtvā pralīyate [Bg. 8.19]. So bhūtvā bhūtvā pralīyate means that prakṛti is fact, but the manifestation is temporary. It is not false.

Just like you become sometimes angry, so you show some symptoms. That symptom is within you, but it is manifested sometimes. Sometimes it is not manifested. But the propensity, the quality of your becoming angry, is there eternally. It is not that it is created. Anything… Sometimes you become passionate. To become passionate is there, it is not a new thing, but it sometimes appears, sometimes disappears.

Similarly, this material world… This is also prakṛti of Kṛṣṇa. The fact is that it is sometimes manifest, sometimes not manifest. Just like the cloud. Cloud is a fact, but sometimes it is manifest; sometimes it is not manifested. When it is not manifest, you cannot say, "Cloud is false." No. It is a fact, but the nature is sometimes manifest, sometimes not manifest. So here Kṛṣṇa says, prakṛtiṁ puruṣaṁ caiva viddhy anādī. They are eternal. Kṛṣṇa is eternal, and the living entities are eternal, and the prakṛtis are also eternal. They are not false. But they are manifested, sometimes not manifested.

And when we do not like to obey Kṛṣṇa we cannot live in the spiritual world. In the spiritual world there is no such thing, disobedience. There is always… They are all devotees. Just like in Vṛndāvana. They are all devotees of Kṛṣṇa. Somebody is serving Kṛṣṇa as father and mother, Nanda Mahārāja, Yaśodā, and somebody is serving as friend; somebody is serving as servant; somebody is serving as conjugal lover. In this way there are five kinds of service, mellows, whatever you like. Everybody is not like… There is taste. "I like to serve Kṛṣṇa as a conjugal lover." "I like to love Kṛṣṇa as my son." "I like to love Kṛṣṇa as my friend." "I like to love Kṛṣṇa as my master." "I simply love Kṛṣṇa by glorifying Him."

These are pañca, five kinds of rasas, śānta, dāsya, sākhya, vātsalya, mādhurya. So you can select any one of them, because there must be varieties. Because we are living entities, everyone, we want to enjoy. Therefore variety is the mother of enjoyment. You cannot make everything impersonal, no. There is varieties. Even in the spiritual world there is varieties. That varieties are reflected in this material world. Therefore here also, we love somebody as friend; we love somebody as wife; we love somebody as father; we love somebody as mother, like that. The same thing is pervertedly reflected. And because it is illusion, therefore you are not satisfied.

If you want real love, real position, then you have to transfer your, these loving propensities in five different kinds of mellows to Kṛṣṇa. Then it will be permanent, and you'll be happy.

Don't reject this as, because you could not capture the grapes, then the grapes and the jackals. The jackal… You know that story. The jackal went to steal some grapes in the orchard, and it was very high. He jumped over several times. He could not get it. Then he rejected, "Oh, this is sour. I don't want it."

Similarly, this Māyāvādī philosophy is like that. First of all he wants to become very big man, very big businessman, minister, this, that, to enjoy, simply enjoy, competition of enjoyment. But when he's baffled, when he did not enjoy, simply suffered-he comes to his knowledge that "I could not enjoy; I simply suffered"-then "It is mithyā. Grapes are sour." That philosophy will not do. You must know that this prakṛti, this material world, you are not enjoyer. The enjoyer is Kṛṣṇa. Sarva-loka-maheśvaram [Bg. 5.29].

If you want to become enjoyer, then you are thief. Stena eva sa ucyate [Bg. 3.12]. Yajñārthe karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]. You cannot be happy with stolen property. So everything belongs to Kṛṣṇa, īśāvāsyam idaṁ sarvam [Īśo mantra 1]. Whatever we are trying to enjoy, it is stolen property. The philosophy is tena tyaktena bhuñjīthā. You can enjoy whatever is allotted to you by Kṛṣṇa. Tene tyak… Mā gṛdhaḥ kasya svid dhanam. Don't try to encroach upon other's property. This is real proposition for peace and prosperity. But we are trying to become the biggest enjoyer, and we are trying to encroach upon others' property, others' life, others' jurisdiction. Therefore there is no peace. There cannot be peace.

Therefore if we want peace at all, this is the formula. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram, suhṛdaṁ sarva-bhūtānām [Bg. 5.29]. Kṛṣṇa is the suhṛt; He is well-wisher of everyone. Therefore he comes, because he is well-wisher of all living entities, because living entities are His sons. Everyone… Father is always well-wisher of the son. So we are trying to enjoy here falsely, which we cannot do. Therefore Kṛṣṇa comes to give us advice. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. Otherwise the struggle for existence will go on and you'll never be happy. That is Kṛṣṇa consciousness movement. Thank you very much. Hare Kṛṣṇa. (end)

731015BG.BOM

Bhagavad-gītā 13.21

Bombay, October 15, 1973

Pradyumna: Translation: "Nature is said to be the cause of all material activities and effects, whereas the living entity is the cause of the various sufferings and enjoyments in this world."

Prabhupāda: This is very funny, that you get the body according to your karma, but the, you are liable to enjoy or being suffering according to the body. The body is given by the nature. In another place it is confirmed, bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61].

The living entity… Just like we, on this jeep car, we can move from here and there. Somebody has given you the car for movement. Similarly we are getting a yantra, a moving instrument, this body, with senses, different bodies. So I'm seated there and, but the movement is not in my direction. That is by nature's own way. Prakṛteḥ kriyamāṇāni, in another place it is confirmed,

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

This is our foolishness. So long we are under the clutches of māyā it is just like pulling by the ear, "Come here, sit down," like that. Prakṛteḥ kriyamāṇāni. But the illusory māyā, by the influence of illusory māyā, the living entity thinks that "I am doing this, I am doing that."

Everything is controlled. The ultimate controller is the Supreme Personality of Godhead because īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61], bhrāmayan, bhrāmayan, the passive. He is causing to move or wander sarva-bhūtāni, all living entities under different condition of the body. So how much foolish we are that we are getting a particular type of body and the sukha-duḥkha, happiness and distress, is already fixed up. That is called destiny. As soon as I get a particular type of body, my happiness and sufferings are all destined. This is our position.

So we are trying to make the situation improved because, after all, as soon as you get this material body, it is suffering. There is no question of happiness. But by the illusory energy, by illusion we are thinking we are enjoying. That is called illusion, māyā. Just like the same example, a hog is eating stool, but he is thinking he is enjoying. This is called prakṣepātmikā-śakti. Not only hog, even in human society, somebody eats the most abominable, most rotten fish; still, he's thinking he's enjoying. We have seen it. Unless he thinks like that, how… If he thinks that, "This is most rotten thing," then he cannot live. The māyā must make him forget that he is eating the most rotten thing. He'll think, "It is very nice." Māyayāpahṛta-jñāna. So this is the consequence of all forgetfulness.

There are varieties of living entities, bodies. As Narottama Dāsa Ṭhākura therefore says,

karma-kāṇḍa jñāna-kāṇḍa, kebala viṣera bhāṇḍa,

amṛta boliyā jebā khāya

nānā joni sadā phire, kadarya bhakṣana kore,

tāra janma adhahpāte jāya

Nānā joni sadā phire. We are wandering in different species of life. There are cockroaches in the commode. They are also thinking, "I am enjoying." A tree is standing for seven thousands of years, and he's also thinking, "I am enjoying life." So this is going on.

And we are not very much serious about this thing, that "I am part and parcel of God, sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. My, I am… Na jāyate na mriyate. "My position is that I never take my birth and never die." Na hanyate hanyamāne śarīre [Bg. 2.20]. "I do not die even after the destruction of this body." These things are my privileges, but I do not wish to take care of them. This is called māyā. We are satisfied in this abominable condition of life by a body given by the nature. We suffer or enjoy… No enjoyment. Everything is suffering according to the body, and the body is supplied by the nature. That is explained here. Kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate. Kartṛtve, my action, that is also directed by the material nature. Originally directed by īśvara, who is sitting within your heart, sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15], but it is being acted through the agency of material nature. Kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate.

Prakṛtiḥ. Just like one criminal is punished by the magistrate, that "This man should undergo six months imprisonment." So the judge or the magistrate superficially is the cause of his punishment, but actually he's not. He's giving him punishment according to law. I have created such a situation, I have made myself a criminal, and the magistrate, according to law, giving me punishment. So actually, directly, the magistrate is not the cause of my suffering. Why he should be cause? He's not your enemy. This is going on.

kārya-kāraṇa-kartṛtve

hetuḥ prakṛtir ucyate

puruṣaḥ sukha-duḥkhānāṁ

bhoktṛtve hetur ucyate

So bhoktṛtva, my enjoyment, because we have come to this material world for enjoyment. So everyone's enjoyment is not on the same standard. We can see that. Somebody is enjoying some way, another is enjoying… "One man's food, another man's poison." What is enjoyed by the hog is not enjoyed by other animal. This is going on.

Therefore when we get real consciousness by good association, if we can understand that "I am under the clutches of māyā, prakṛti, and I'm dictated according to my association with the quality of the nature and I am getting different types of bodies, different types of situation for my distress or happiness. This is my position, under, fully under the control of the prakṛti." It cannot be changed. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. Not possible. Daivī hy eṣā guṇamayī mama māyā duratyayā. You cannot change.

But you can change by one process. What is that? Mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. If you surrender to Kṛṣṇa, then you can get out of this control of māyā. Otherwise it is not pos… Mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. Then what should be our decision? That better not to try for improving our material condition of life. That cannot be changed. It is not possible. According to destiny we have to enjoy or suffer. This is called adṛṣṭa. Therefore the śāstra gives you advice,

tasyaiva hetoḥ prayateta kovido

na labhyate yad bhramatām upary adhaḥ

tal labhyate duḥkhavad anyataḥ sukhaṁ

kālena sarvatra gabhīra-raṁhasā

[SB 1.5.18]

Śāstra says, "Don't uselessly try to improve your position." The modern economists, they'll say, "No, we are not going to accept this." But it is a fact. People are trying to improve the condition of the poor man, but… It is going on, but there are thousands and millions of poor men.

Fifty years ago, when I first came to Bombay, at that time I was gṛhastha. I saw there were persons lying down care of footpath, and fifty years after, we are seeing the same thing is going on. No change. There is a class of men who must lie down care of footpath. There are so many institutions, daridra-nārāyaṇa-sevā. But why there are daridras still? That means you cannot change. It is not possible. It is not possible. Just like a man who has done something criminal and he is in prison. Can you take him out? It will be another criminal action. If you try to take him away from the prisonhouse by some means, then you'll be punished and he'll be punished, both. This is the law state. Similarly, how you can surpass the stringent laws of nature and the laws of God? That is not possible.

That is Vedic civilization. They were not very much anxious to improve material position. Even at the present moment, you go to the village. The innocent villagers, they are satisfied with the position Kṛṣṇa has given, but they are anxious to improve their spiritual life. That is, still you'll find. Of course, it is not that you'll not try to earn your livelihood. That you must. But you should not endeavor or give more time for your so-called material improvement. Better save time and utilize that time for improving your Kṛṣṇa consciousness. That is perfection. That is the injunction of the śāstras. Tasyaiva hetoḥ prayateta kovidaḥ.

"But shall I not try for my happiness?" No. If you try, where is your happiness? You can get so much degree of happiness as you are destined, not more than that. So why should you waste your time? "No, I see, so many people have improved." So the answer is that tal labhyate duḥkhavad anyataḥ sukham. The reason, very nice reason. Duḥkhavad anyataḥ sukham. Just like nobody tries for unhappiness, but why unhappiness comes? I do not want something, unhappiness, but it is forced upon me. That means destiny. I must have it. You are very nice man, you are doing nicely, but some distress is enforced upon you by force. That is our experience.

So the reason is-logic is given-that even without trying for distress, if distress is enforced upon me, so similarly, if I am destined to enjoy something, that will be also enforced upon me. So why should I waste my time with so-called happiness. Tasyaiva hetoḥ prayateta kovido na labhyate [SB 1.5.18]. This trying for happiness, I have tried many lives. Fortunately I have got this human form of…

What is our trying? We try for eating, sleeping, mating, and defending. So that is available by the laws of nature. Even a bird, beast, he has got arrangement. Birds, when they take birth, there are two birds, one male and female. So sex arrangement is already, ar… Because they have no marriage, I mean to say, problem. They eat from tree to tree there is fruit. They sleep also, they have their sex life, and when there is danger they try to defend. Everyone. So if you also try to improve, but that cannot be improved.

So now we have got higher consciousness, developed consciousness we should try to understand the problems of life. Athāto brahma jijñāsā. This human form of life is meant for inquiring about this Absolute Truth, the Supreme Soul. Ātma-tattva-jijñāsā. Therefore Bhāgavata says, parābhavas tāvad abodha-jāto yāvan na jijñāsata ātma-tattvam. Parābhavas tāvad abodha-jātaḥ. Everyone is born rascal and fool. Unless one is rascal and fool, one does not take birth in this material body. One who is actually in knowledge, he becomes liberated. Jñāna-vairāgya-yuktāya[SB 1.2.12]. That is the result of knowledge. If we are not liberated, if we have not stopped our repetition of birth and death, that means we are in ignorance.

Therefore śāstra says, tasyaiva hetoḥ prayateta kovidaḥ. Kovida means very intelligent person, expert. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. These are the signs, symptoms of knowledge, wiseness. And another place Bhāgavata says, parābhavas tāvad abodha-jātaḥ. Everyone is born fools and rascals, and he's acting in foolishness and rascaldom. Therefore whatever he is doing this is his defeat. This is his defeat. Actually, if we think very cool-headed… Suppose whole life I have earned so much money, bank balance, skyscraper building, everything, but if my next life I become a cat or dog or rat… There is possibility. Because if I am not destined to enjoy… Because this life I have committed so many sinful activities, I am not going to have very comfortable life. But I have got attraction for my building which I have constructed with so many efforts. Nature will allow you to live in that building again next life, maybe as a cat, dog or a rat.

Tathā dehāntara-prāptiḥ [Bg. 2.13]. You do not know what kind of body you are going to… You completely under the stringent laws of nature. Here it is said, kārya-kāraṇa-kartṛtve hetuḥ prakṛtir ucyate. As soon as you give up this body, you are completely under the grip of material nature and you will get a type of body according to your karma. And then puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve hetur ucyate. That puruṣa, the living entity, will have to enjoy or suffer according to that body.

So this is the science of Bhagavad-gītā. One has to learn these things; otherwise he's spoiling his human life. One must know that what is the importance of this human form of life. One must take to Kṛṣṇa consciousness to save himself. Try to understand Kṛṣṇa only. Then you are saved. Janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. The problem is janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānu… [Bg. 13.9]. This problem we have set aside. We are busy for a few years life, fifty years, twenty years or… We have forgotten that we are eternal. We don't die after the destruction of this body. Na hanyate hanyamāne śarīre [Bg. 2.20]. This is my problem, what kind of body again I am going to get.

So therefore, parābhavas tāvat, yāvan na jijñāsata ātma-tattvam. So long we do not inquire about the ātma-tattva, whatever you are doing, it is all foolishness and defeat. It is actually defeat. We got opportunity, this human form of life, to get out of this control of material nature, get completely freedom. If we don't try for that, simply if we try like cats and dogs, how to improve the method of eating, sleeping, sex life and defending, we are spoiling our life. This is the instruction of Bhagavad-gītā. Thank you very much. Hare Kṛṣṇa. (end)

731020BG.BOM

Bhagavad-gītā 13.22

Bombay, October 20, 1973

Prabhupāda:

puruṣaḥ prakṛti-stho hi

bhuṅkte prakṛti-jān guṇān

kāraṇaṁ guṇa-saṅgo 'sya

sad-asad-yoni-janmasu

[Bg. 13.22]

(reads synonyms responsively, and then the translation:)

"The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species of life." Puruṣa. Puruṣa means enjoyer, the living entity. (aside in Hindi) Hare Kṛṣṇa. So that day I have already explained puruṣa. Puruṣa means the enjoyer. And prakṛti means enjoyed. So puruṣaḥ prakṛti-sthaḥ. The living entity, although… Prakṛti-sthaḥ means this material world. The living entity, although part and parcel of God, spiritual entity, but he has come to this material world to enjoy. Anyone who is in this material world, his original cause of coming down from the spiritual platform to this material platform means he wanted to enjoy.

In the spiritual world the only enjoyer is the Supreme Personality of Godhead. All others are enjoyed. But here in this material world everyone is trying to become the Supreme, and others, to be enjoyed. Everyone is trying to become God, and the last snare of māyā is that one is claiming that "I am God." When he tries to become big businessman, big zamindar, big minister, big president, or in the society, big rich man, big, big always. And when he fails to become all kinds of "bigs," he wants to become one with God. By mixing, by merging into God, he will be the biggest. That is the philosophy. So basic principle is how to become big. Otherwise… Because unless I become very big, I cannot enjoy.

So what is the field of these enjoying activities? This body. That we have discussed. Kṣetra-kṣetra-jña. Idaṁ śarīraṁ kṣetram ity abhidhīyate: "This body is the field of activities." So puruṣa, the living entities, has been entrapped by this material energy. That is called puruṣaḥ prakṛti-sthaḥ. He is not required to stay in this material world, but he has decided to enjoy this material world. Therefore he is here.

But he can give up. That is called liberty. That is called salvation. He can give up. Mukti. Mukti means… That is also described in the Śrīmad-Bhāgavatam. Hitvā anyathā-rūpaṁ svarūpeṇa vyavasthitiḥ [SB 2.10.6]. That is called mukti. Muktir hitvā anyathā-rūpam. Here every living entity is situated anyathā-rūpam. Anyathā-rūpam means otherwise, which is not his nature. His nature is to serve, but he is staying here not as servant but as master. (aside in Hindi)

So puruṣaḥ prakṛti-stho hi bhuṅkte [Bg. 13.22]. Bhuṅkte means "enjoys." Prakṛti-jān guṇān. Prakṛti… He has come here to enjoy, but he is enjoying not the prakṛti, but prakṛti-jān guṇān, means the qualities of the prakṛti. There are three qualities of the prakṛti: goodness, passion and ignorance. Prakṛti-jān guṇān. These, these are products of material world. It is therefore described in another place, daivī hy eṣā guṇamayī [Bg. 7.14]. Guṇamayī mama māyā duratyayā. This illusory energy is… There are three qualities, qualitative. Some of them… Therefore we find different types of species of life.

Every living entity has associated with a particular type of guṇa. There are three guṇas, namely, goodness, passion, and ignorance, and if you mix them up, then it becomes nine. Three into three equal to nine. And again if you mix up, nine into nine, then it becomes eighty-one. Therefore there are eight million four hundred thousand species of life. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Nine hundred thousand species in the water. Similarly, birds, beasts, trees, insects, animals. Then we come to the human form of life. These different types of bodies are meant for enjoying in a different spirit.

Everyone is trying to enjoy. But he is enjoying… He is not enjoying the prakṛti, but he is enjoying the association of the guṇa. Puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān, kāraṇaṁ guṇa-saṅgo 'sya [Bg. 13.22]. So every living entity is suffering or enjoying. There is no enjoyment. Everyone is suffering, but he… That is called māyā. He is suffering but he takes it as enjoying. Even the hog, the pig, he is eating stool, but he is thinking that he is enjoying. He is enjoying. He enjoys a certain type of food according to his quality.

Nowadays, because people are becoming more and more in the modes of darkness, they are eating so many abominable things. And prakṛti also, I mean to say, minimizing the supply of sāttvika food. Just like nowadays it has become scarcity of grains, of milk, of sugar. It is practical experience. Because people are becoming more and more in the modes of ignorance, therefore the foodstuffs… These foodstuffs are in the modes of goodness. Just like Kṛṣṇa wants, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. Kṛṣṇa does not say, "Give me meat and drinking wine." Kṛṣṇa can eat everything. He is omnipotent. But He does not say that "You give me anything and everything." No. He specifically mentions, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. These things are the foodstuffs in goodness: rice, ḍāl, wheat, that means grains. Then sugar, fruits, vegetables, milk products. These foods are in the goodness. Similarly there are foods, very chili, very hot, these are in the passion. And similarly in ignorance also, there are many foods, stale food, meat, these are in the ignorance.

So our business is, this human form of life, to get out of this cycle of birth and death and wandering in different species of life. This is the mission of human life. Human life, advanced consciousness, it is meant for getting out of the cycle of birth and death. And wandering in different species of life. Therefore Caitanya Mahāprabhu says,

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja

[Cc. Madhya 19.151]

In this way the living entities, puruṣaḥ prakṛti-sthaḥ, within this material world, he is wandering in different species of life, in different planets.

But the disease is birth and death. Even if you take birth in the Brahmaloka, Kṛṣṇa says, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. Even if you promoted to the Brahmaloka, the highest planet, there is also death. You cannot avoid. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. That is real knowledge, that "I don't want to die, but I am forced to die. I don't want to become old man, but I am forced to become old man. I don't want any disease, but disease is forced upon me." So these are the real problems.

So Kṛṣṇa says that ābrahma lo… If… You may get very long duration of life, very comfortable life, in higher planetary system. Just like people are engaged in doing, I mean to, pious activities. The result of pious activities is that you get your birth in a very good family, in a rich family, you get beauty, you become educated, janmaiśvarya-śruta-śrībhiḥ [SB 1.8.26]. Janma means birth, high-class birth. And aiśvarya means opulence, riches. And śruta means education, and śrī means beauty. So by pious activities you can get all these things. And impious activities, the opposite number: in a family, abominable, pāpa-yoni, lower-grade family, not very beautiful, not educated, suffering in so many ways. So either you get this life or that life, the janma-mṛtyu-jarā-vyādhi is there. It is not that because you have got very beautiful body and born in very high-class family and highly educated, you will avoid janma-mṛtyu-jarā-vyādhi. That is not possible. The real problem is janma-mṛtyu-jarā-vyādhi.

So kāraṇaṁ guṇa-saṅgo 'sya sad-asad… Sad-yoni [Bg. 13.22], high-class life, and asad-yoni, pāpa-yoni… So why one is born in lower grade family? Why one is born in high-grade family? Kāraṇaṁ guṇa-saṅgo 'sya. The cause is as he has associated with different types of qualities. So unfortunately, this science, that there is birth after death, and there is, actually, we are experience, we are seeing, but they do not inquire. They think that one can improve. That is not possible. Unless he changes the quality, he cannot improve. That is not possible. They do not know it. They are falsely trying to improve the position. Nobody is trying to become poor. Everyone is trying to become rich. But it is not possible. Because he has got a particular type of body, and that body is already destined, and he has to achieve happiness or suffer distresses according to the body.

Therefore śāstra says, tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ: [SB 1.5.18] "You should try for that thing which you did not receive in your past lives." Past life, by our pious activities or impious activities, we have got a different type of body, here or in higher planetary system. That's all right. But that is not solution of my problem. The real problem is janma-mṛtyu-jarā-vyādhi [Bg. 13.9]. So we should try, we should save time and utilize it, how to get out of this janma-mṛtyu-jarā-vyādhi. That is the whole Vedic civilization.

Therefore it is said, tasyaiva hetoḥ prayateta kovidaḥ. If you are intelligent, then you should try, you should engage your life, how to get out of this cycle of birth and death. Tapo divyaṁ putrakā yena śuddhyet sattvam [SB 5.5.1]. We have to purify our existence so that we can revive our original position of eternal life, blissful life, full of knowledge. That is our requirement.

So modern civilization, they have no such information. Everyone is trying to improve his condition according to the quality. But that is not improvement. Real improvement is how to get out of this cycle of birth and death. That is real improvement. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam. Thank you very much. So I will have to go with Mr. Ganatra. You can have your ārati. (end)

760817BG.HYD

Bhagavad-gītā 13:22

Hyderabad, August 17, 1976

Prabhupāda: Where is Bhagavad-gītā? Bhagavad-gītā?

Hari-śauri: Karatālas, Śrīla Prabhupāda? Karatālas?

Prabhupāda: Bring Bhagavad-gītā.

puruṣaḥ prakṛti-stho hi

bhuṅkte prakṛti-jān guṇān

kāraṇaṁ guṇa-saṅgo 'sya

sad-asad-yoni-janmasu

[Bg. 13.22]

Puruṣa, puruṣa means enjoyer and prakṛti means enjoyed. So real puruṣa is Kṛṣṇa, the Supreme Personality of Godhead and the living entities, they are actually prakṛti. There are three kinds of prakṛtis or energies. God has got different energies. Parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca [Cc. Madhya 13.65, purport]. Svābhāvikī. Just like an intelligent person he has varieties of intelligence and energy. We see sometimes in human society a particular person has got special intelligence, special energy. So what to speak of the Supreme Lord. He has got varieties of energies and all of these energies taken together primarily divided into three, the material energy, the spiritual energy and the marginal energy.

The material energy, this cosmic manifestation, as we see one universe and each universe is filled up with many planetary systems, suns, moons, and other planets. This is one universe. Similarly there are many millions of universes. We get information from Vedic śāstra, yasya prabhā prabhavato jagad-aṇḍa-koṭi. Jagad-aṇḍa-koṭi [Bs. 5.40].

Jagad-aṇḍa means this universe and there are hundreds and millions. Numberless. And each universe is filled up with innumerable planets. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam [Bs. 5.40]. Vasudhā, planets. So all these manifestations of material energy. That is stated in the Bhagavad-gītā.

athavā bahunaitena

kiṁ jñātena tavārjuna

viṣṭabhyāham idaṁ kṛtsnam

ekāṁśena sthito jagat

[Bg. 10.42]

This jagat is one-fourth manifestation of the material energy of the Supreme Personality of Godhead. This is called prakṛti. So puruṣa. (aside:) Don't talk.

Puruṣa. We living entities, we are sometimes called puruṣa because we artificially exhibit our propensity to enjoy this material world. So puruṣa means the enjoyer. Therefore sometimes we are called puruṣa. Here the living entities as a whole is called puruṣa. Here even the woman, she is also puruṣa. Because the same spirit. "I shall enjoy to my best capacity." Either man or woman. Therefore she is also in that sense puruṣa. She wants to enjoy. The man also wants to enjoy.

But both of them, prakṛti-stha, we are under the control of this prakṛti. This is our position. We must understand our position.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Puruṣa, the living entity, is fully under the control of material nature. That's a fact. You cannot deny it. If you deny it, then ahaṅkāra-vimūḍhātmā. Simply by false egotism we declare independence, but that is not possible. This is jñāna. So this puruṣa, this living entity, prakṛti-stha, being under the control of prakṛti, material nature, bhuṅkte, he is obliged, He is forced. Prakṛti-jān guṇān. He is forced, he is obliged to accept the supremacy of the modes of material nature. Prakṛti-jān guṇān.

There are three modes of material nature: goodness, sattva, rajas, tamas. So goodness, passion, and ignorance. So either of them, we have to accept either of them. So on account of accepting the association of a particular type of modes of material nature, kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu [Bg. 13.22].

Why there are different varieties of living entities? Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati kṛmayo rudra-saṅkhyakāḥ. There are nine hundred thousand species forms of life within the water. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. There are two million forms of plants, trees, like that. Creepers. And kṛmayo rudra-saṅkhyakāḥ. And insects, eleven lakhs species. In this way there are eight million four hundred thousand forms of life. Kṛṣṇa says, sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ yāḥ [Bg. 14.4]. In all the forms of life, as many living entities are there, tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā. "I am the seed-giving father of all of them." So every living entity is the son of God. But according to karma they have accepted different forms of life. Some of them are in the water, some of them are the plants and trees, some of them are insects, some of them are birds, beasts.

And the human life is a great chance to understand that how we have been put into the clutches of prakṛti. Puruṣaḥ prakṛti-sthaḥ. How I have been put in… You cannot… If somebody says "It is all right I am put within this material nature, prakṛti. So what is the wrong? Let me remain." That is called ignorance. Because you are a spirit soul. You are eternal. Na hanyate hanyamāne śarīre [Bg. 2.20]. The spirit soul is transmigrating from one body to another beginning from the aquatic life up to this human life and above this human life this transmigration is going on. Tathā dehāntara-prāptiḥ [Bg. 2.13]. You have to change your body within this material world, according to your karma. You have to change your body.

Unfortunately there is no education, there is no knowledge about this throughout the whole world. We are thinking that after annihilation of this body everything is finished. No, that is not the fact. Tathā dehāntara-prāptiḥ. If a young man thinks that "I have got now this body for enjoyment. I am young man. I shall not become an old man." That is not the fact. Young man has to become old man. That is prakṛti-jān guṇān. cannot say that "I shall remain young man forever and enjoy life." That is not possible. Similarly you have to change your body. Tathā dehāntara-prāptiḥ. Unfortunately there is no discussion, there is no education, there is no institute for this important factors of life and people are kept in darkness. This is Kali-yuga. They do not care to know neither there is arrangement in the educational institution to know this fact although the fact is there it is explained by Kṛṣṇa. Kṛṣṇa personally explaining tathā dehāntara-prāptiḥ. Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ [Bg. 2.18]. This body is perishable, but the śarīriṇaḥ, one who possesses this body, he is nitya, śāśvata. Na hanyate hanyamāne śarīre [Bg. 2.20]. This knowledge is missing. That is the defect of modern civilization. Atheistic civilization. Eat, drink, be merry and enjoy. This is not very good position.

Today I may be in good position, I may be millionaire, I may be prime minister, but when death will come it will take everything from you, and it will oblige you to go to a species form of life which you cannot you deny. Puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān [Bg. 13.22]. If (indistinct) have infected some disease, you must suffer from it. There is no excuse. Even a child, if he touches the fire, the fire will not excuse. "Because it is a child, he does not know, therefore I shall not burn his finger." No. No excuse. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. You cannot escape the stringent laws of nature. That is not possible. If you are foolishly thinking that "I shall escape the punishment or reward of the prakṛti."

Actually so long we are within this material world, prakṛti-stha, there is no question of enjoyment. It is false enjoyment. Suppose you are well-situated after hard struggle. How long you will remain in that situation. At any moment he may be kicked out. That is your position. Mṛtyuḥ sarva-haraś cāham [Bg. 10.34]. So real knowledge is must seriously think that "If I am eternal what shall I do with this temporary position?" I may stay here for fifty years or forty years or… Say a hundred years. Not hundred years, it is not possible. At most thirty, forty years. But I am not meant for thirty, forty years. I am eternal. Na hanyate hanyamāne śarīre [Bg. 2.20]. This knowledge is not coming. There is no system of education.

It is a very dangerous type of civilization without any spiritual knowledge. Very, very dangerous position. Risky. So this Kṛṣṇa consciousness movement on authoritative basis trying to enlighten people to release him from these clutches of māyā and ignorance. This is Kṛṣṇa consciousness movement. And it is authorized because we are speaking on the basis of Bhagavad-gītā. On the basis of Vedic knowledge. And Bhagavad-gītā is the essence of Vedic knowledge.

Bhagavān says in the Bhagavad-gītā, vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. What is the purpose of Vedic knowledge? The purpose of Vedic knowledge to understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ. Bhagavad-gītā is also the process to know Kṛṣṇa. Therefore it is the essence of Vedic knowledge. Because if it is a fact that by studying Vedas one has to understand Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. So Kṛṣṇa is explaining Himself, what He is. So therefore it is essence of Vedic knowledge. This essence of Vedic knowledge is there. It is very simple. Anyone can understand. There is no difficulty.

When Kṛṣṇa says dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ [Bg. 1.1], where is the difficulty? The Kurukṣetra is still there. Everyone knows. There is a railway station of the name Kurukṣetra and there is a place Kurukṣetra. Now it is being developed by the government. So how you can explain Kurukṣetra otherwise? Kurukṣetra is a fact, and it is a dharma-kṣetra. Still many millions of Indians go there to visit, especially during the solar eclipse occasion they go there. And when Kṛṣṇa was staying on this planet He, His brother Balarāma, and His sister Subhadrā also visited Kurukṣetra. That ceremony is observed as Ratha-yātrā. Three persons, two brothers and one sister. We are celebrating, introduced this Ratha-yātrā system in the Western countries and recently we had this festival in New York. Very successfully. Perhaps you have read in the paper.

Anyway, this movement is strictly based on the śāstra and the Vedic knowledge, and the essence of Vedic knowledge is the Bhagavad-gītā. And we are presenting as it is. We do not explain Kurukṣetra as this body. There is no meaning. There is no dictionary which means Kurukṣetra this body. So Kurukṣetra is a place. Dharmakṣetra, it is a place of religion or as our Vedic instruction, kurukṣetre dharmān yajayet. You go to Kurukṣetra and perform ritualistic ceremonies, that is recommended. So there is no question of interpreting Kurukṣetra Dharmakṣetra when you can understand it very easily and directly.

There is no use of interpretation. Interpretation is required when you cannot understand one statement. In the law court if one statement is ambiguous then two parties argue on it. "I think it is this," "I think…" But when it is clear there is no question of interpretation. Unfortunately the Bhagavad-gītā is being interpreted by unauthorized persons unnecessarily, and people are kept into darkness. We are trying to protest against this process.

We are presenting Bhagavad-gītā as it is, and people are taking advantage of it in the Western countries. They are taking good interest, they are reading Bhagavad-gītā and Śrīmad-Bhāgavatam in very large scale, increasing our book sales every year, millions and millions dollars. we are already selling, I have already stated. unexpected, sixty hundred thousand, sixty thousand dollars per day. People are taking so much interest in this literature.

So try to understand that we are puruṣa. Puruṣa means we are part and parcel of the Kṛṣṇa is described as the paraṁ brahma paraṁ dhāma puruṣaṁ param [Bg. 10.12]. He's parama-puruṣa and we are subordinate puruṣa. We have got the same constitutional position but very minute. Aṇor aṇīyān mahato mahīyān. Kṛṣṇa is mahataḥ, greater than the greatest, and we are the smaller than the smallest. But the particle is the same. As particle of gold is also gold. But the particle of gold is never equal to the gold mine. We should understand this. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. We are part and parcel of the Supreme Person therefore we have got all the propensities and qualities of God but very minute quantity. That minute quantity is also now covered by this material energy. That is our position. Puruṣaḥ prakṛti-sthaḥ.

Being under the clutches of this prakṛti, whatever little light was there as part and parcel of God, that is now covered. So this position has to be discovered or this covering has to be taken away, then we come to our position, original position. That is called brahma-bhūtaḥ prasannātmā [Bg. 18.54]. As soon as this covering is taken away, then you become brahma-bhūtaḥ. Now we are jīva-bhūtaḥ. Under the covering of this material energy we are jīva-bhūtaḥ. When covering is taken away then we are brahma-bhūtaḥ.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

So if you try to become brahma-bhūtaḥ that is not very difficult. Just try to understand that you are not this body. You are spirit soul. You are entrapped by this body, and you have to change this body. And according to your work you have to accept another body.

Don't be satisfied with the present bodily situation, that you are very happily situated. That's not the fact. You have to change this position. You have to accept another body and you do not know what kind of body you have to accept. It will be given by prakṛti. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu [Bg. 13.22]. So don't be irresponsible to your life. Be responsible and be prepared for the next life and act accordingly, as the direction is there in the Bhagavad-gītā, and prove that you are human being. The animal cannot do. If you do not do it, then you remain an animal. The animal has no capacity to understand Vedic knowledge or the Bhagavad-gītā. And even though we have got the intelligence if do not utilize it to understand the instruction in the Bhagavad-gītā and Vedic knowledge, then purposefully we keep ourself within the category of animals.

So our, this Kṛṣṇa consciousness movement is a humble attempt to awaken the whole human society to this spiritual knowledge and act according to the instruction of spiritual life and be happy and be prepared for the next life. The perfection of next life is to become free from the laws of material nature. That is the highest perfection. Saṁsiddhiṁ paramaṁ gataḥ. That can be possible when you go back home back to Godhead. That is not very difficult at the same time. Janma karma ca divyaṁ me jānāti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]. Very simple thing. You simply try to understand Kṛṣṇa. Why Kṛṣṇa comes. Yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. What is dharmasya glāniḥ? What is dharma? Why does He come? Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]. Who is sādhu, who is duṣkṛta? These things are to be studied.

If you neglect, if you remain like animal without studying all these what is the value of your life? So this Kṛṣṇa consciousness movement is trying to awaken people. "Wake up!" Uttiṣṭhata jāgrata prāpya varān nibodhata. You have got this opportunity. Try to understand yourself. Why you should go on like animals and imperceptibly change your body from one to another, one to another. This is bhava-roga. This is not very good position. we shall request you to take advantage of this movement, join it, study, and inquire, and be actually in knowledge. Jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. This is the business of brāhmaṇa. One who knows Brahman. Jñānaṁ vijñānam āstikyam. Āstikyam means to have faith in the authoritative Vedic knowledge. That is called āstikyam.

According to our Vedic principles one who has full faith in the Vedic knowledge, he's āstika. And who has no faith in the Vedic knowledge, he's nāstika. So be āstika, don't be nāstika. There is no useful purpose becoming a nāstika. Be āstika. And the essence of Vedic knowledge is Bhagavad-gītā because the Supreme Personality of Godhead is speaking personally. Take advantage of it. Apply it practically life and be happy not only in this life, but the next life.

Thank you very much.

Unidentified speaker: Can we ask if anybody has any questions?

Prabhupāda: Thank you very much. If anybody has any questions, he can put them forward. Anybody any questions.

Prabhupāda: No question?

Indian: Prabhu, Vivekananda also stated, "Awake. Arise. Stop not until the goal is reached." What goal did he preach?

Prabhupāda: Ask him, I do not know. (laughter) Call Vivekananda and ask him. You are devotee of Vivekananda, you do not know what did he mean? What kind of devotee you are? You are asking me? What? You do not know? This is going on. He does not know Vivekananda and he is a devotee of Vivekananda. This is not good. You must know what Vivekananda said, what is his ultimate goal of life. You must be intelligent.

Now we are speaking of Kṛṣṇa and the Supreme Person. Mattaḥ parataraṁ nānyat [Bg. 7.7]. So there is no need of Vivekananda. When the Supreme Person is speaking, accepted by all. In the Bhagavad-gītā it is said that "You are accepted by authorities." Vyāsa, Devala, Asita, Nārada. We have to accept authority who is accepted by authorities. Vyāsadeva, Nārada, Devala, Asita, Rāmānujācārya, Madhvācārya, Caitanya, even Śaṅkarācārya-they have accepted Kṛṣṇa as the supreme authority. You take the authorities statement. Don't go elsewhere. Then you'll be misled. When the supreme authority is speaking, take it and apply it in life. You'll be happy. Hare Kṛṣṇa.

Any other questions? So let us have kīrtana. (end)

740625BG.MEL

Bhagavad-gītā 13.22-24

Melbourne, June 25, 1974

Prabhupāda:

puruṣaḥ prakṛti-stho hi

bhuṅkte prakṛti-jān guṇān

kāraṇaṁ guṇa-saṅgo 'sya

sad-asad-yoni-janmasu

[Bg. 13.22]

upadraṣṭānumantā ca

bhartā bhoktā maheśvaraḥ

paramātmeti cāpy ukto

dehe 'smin puruṣaḥ paraḥ

[Bg. 13.23]

ya evaṁ vetti puruṣaṁ

prakṛtiṁ ca guṇaiḥ saha

sarvathā vartamāno 'pi

na sa bhūyo 'bhijāyate

[Bg. 13.24]

Puruṣa. Puruṣa means the enjoyer. Puruṣa. And prakṛti means enjoyed. For enjoyment two things are required. One enjoyer and the other enjoyed. When we eat something, the eater is the enjoyer and the foodstuff is enjoyed. So here in this material world the living entity, although by nature it is to be enjoyed, but out of ignorance the enjoyed is claiming to be enjoyer. Just like from practical example the man and woman, the man is supposed to be the enjoyer and the woman is supposed to be the enjoyed. So enjoyed means prakṛti, or female, and enjoyer means the puruṣa, or the male.

So actually, we all living entities, we are prakṛti, we are not puruṣa. That is stated in the seventh chapter.

apareyam itas tv anyāṁ

prakṛtiṁ viddhi me parām

jīva-bhūtāṁ mahā-bāho

yayedaṁ dhāryate jagat

[Bg. 7.5]

Kṛṣṇa, after analyzing the material elements-earth, water, fire, air, mind, intelligence, ego-he concluded that "These eight kinds of prakṛti, energy, they are My separated energy. But above this energy, there is another superior energy." Apareyam. Aparā means inferior. This matter is inferior and the living entity, on account of having life, it is superior energy. Because the living entities, they are trying to exploit the resources of this material nature. That is going on all over the world. A country is supposed to be very rich which has become able to exploit the material resources. So this is the going on.

The material nature and the spiritual nature… There are two natures. So spiritual nature, the living entities, although they are to be enjoyed… Enjoyed by whom? Enjoyed by God, Kṛṣṇa. Kṛṣṇa says that bhoktā, bhoktā aham, "I am the enjoyer." Just like in this temple, who is the enjoyer? Kṛṣṇa is the enjoyer. We are helping to Kṛṣṇa's enjoyment. Kṛṣṇa will eat something very nice. Our business is to prepare it nicely and offer to Kṛṣṇa. He is enjoyer. He is enjoying His flute in the company of Śrīmatī Rādhārāṇī. So His very position is enjoyer. And we are servants. We don't claim that we are on the equal level of Kṛṣṇa. That is not our philosophy. We claim to become servant of the servant of the servant of the servant of servant of Kṛṣṇa [Cc. Madhya 13.80]. This is our position. We don't say that…

Just like Māyāvādī philosophers, they say that he is God. Their self-realization means when one realizes by their philosophy so 'ham, "I am God, I am the same." That is their philosophy. And our philosophy is so 'ham, "I am the same quality. I am not the same person. But I am the same quality." We are the samples of Kṛṣṇa. Very small particle. Just like if you take a drop of ocean water and you taste it, you can understand what is that ocean, what is the taste of the ocean. But you, as a drop of the ocean, you are not equal to the ocean. You are in quality the same, but in quantity we are different.

Therefore it is common sense, one who is smaller or weak, he is enjoyed by the stronger. That is the nature. You will find. In our daily dealings, what we are doing? That… Ahastāni sahastānām. Ahastāni. There are animals who have no hands. They have got legs. So ahastāni sahastānām. Both of we are animal. The great, the cows and there are many others. They are animals. We are also animals or living entity.

But those who have got hands, they eat the animals who have no hands. Ahastāni sahastānām, apadāni catuṣ-padām. And the living entities which cannot move or who have no legs to move, just like trees, planets… They have also got legs, but that leg is meant for eating. Therefore the trees and plants are called pāda-pa. We pour water on the leg of the tree because they eat water through their legs. But that legs cannot move. Apadāni.

So apadāni, those living entities which cannot move, they are food for the catuṣ-padām, those who have got four legs. Just like cows, goats and others. Phalgūni mahatāṁ tatra. Those who are weak, they are foodstuff for the strong. Phalgūni mahatāṁ tatra jīvo jīvasya jīvanam. In this way, one living entity is food for the another.

Then these animal killers, they may not be encouraged, "So then we are doing nice, because one living entity is food for another. So we are eating every, anything. Any moving animals we can eat. Bird, beast, goats, cows, horse, ass, whatever is available." Yes, you can eat. But that is the natural law for the animals and uncivilized man, not for the civilized man. Because one living entity is food for another living entity, you cannot eat your father, mother or children. Why? Because you are human being, you have got discrimination.

Of course, in the human form of life, in Africa, they are cannibals. They eat their grandfather as a feast. They make a feast. And, you will be not surprised, they like to eat white man. Yes. In some parts of the Africa, they, whenever they get opportunity to kidnap a white man, they like to eat very much. (laughter)

So although the nature's law is like that, one animal or one living entity is the foodstuff for another, but that should be, there should be discrimination. So so far we are concerned, Kṛṣṇa conscious men, we are not animals. We are perfect beings. We don't eat any living entity.

Those who are lower grade living entities, there… This is the struggle. One living entity is the food for another living entity. That is lower grade life. In the higher grade life, no, they cannot kill anyone for eating purposes. Therefore in the Bible the First Commandment is "Thou shalt not kill." But all these Christians, they are violating the First Commandment. That is their business. Simply engaged in killing, big, big slaughterhouse.

And they give the example that "Others are eating vegetable, that is also killing." Yes, that is also killing. But that I have already explained, that because one living entity is foodstuff for another living entity, that does not mean you shall eat your family members or any human being. No, there must be discrimination. But so far we are concerned, we are not killing anybody for eating purposes. We are eating kṛṣṇa-prasāda, foodstuff which is offered to Kṛṣṇa and then we eat. The remnants of foodstuff we eat.

And Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. "A leaf, a flower, fruit and liquid, milk or water, all these things, within these categories, whatever a devotee offers Me in love and devotion, I eat." Kṛṣṇa says. Kṛṣṇa is not hungry. Neither He is dependent on your supply of foodstuff. No. But still, Kṛṣṇa has become your guest. Just like you have brought Kṛṣṇa here. He is very kind. Because you are devotees, you want to serve Kṛṣṇa, Kṛṣṇa has come in your temple in a form which you can very easily serve. Kṛṣṇa does not require your service, but He is so kind that He is accepting your service. You are bathing the Deity, you are dressing the Deity, offering flowers, garland, and whatever preparation you can make, you are offering Kṛṣṇa. So Kṛṣṇa has accepted your service in a form which you can handle. That is His energy.

And if you want to serve Kṛṣṇa in His gigantic form, universal form, you do not know where to catch Him. That is not possible. Kṛṣṇa showed His gigantic form to Arjuna and he was terrified: "Please again become in your original Kṛṣṇa form." Even Arjuna who is always constant companion of Kṛṣṇa, friend, he was also terrified by His gigantic universal form.

So Kṛṣṇa is greater than the greatest and the smaller than the smallest. That is Kṛṣṇa's greatness. Here in the material world, a thing which is very big, it cannot become small. But Kṛṣṇa, because He is the almighty God, He can become the greater than the greatest and the smaller than the smallest. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11].

So Kṛṣṇa is bhoktā and we are bhogya. It is not our position that we become Kṛṣṇa and become bhoktā, no. That is wrong conception. You cannot become the enjoyer. You are enjoyed. But when you want to imitate Kṛṣṇa and want to become enjoyer, then you are sent in this material world. This is material world. Why we are in this material world? We are part and parcel of Kṛṣṇa. We should remain with Kṛṣṇa in the spiritual world. But why we are put into this material world? That is explained. Puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān [Bg. 13.22]. Because constitutionally a living entity is not enjoyer but enjoyed.

But sometimes… Everyone here, they want to imitate Kṛṣṇa. Everyone is trying how to become a very big man, how to construct a very big, high skyscraper building, how to possess three dozen motorcar and how to possess so many servants, how to possess so many followers. Everyone is trying like that. This is the material world. Everyone is busy.

Why busy? Not for eating, sleeping. That is not problem at all. Because eating, sleeping, even the birds and beasts and insects, they have no problem. They are confident. They are depending on nature. Just like we are. Because we are surrendered to Kṛṣṇa we are confident about eating, sleeping. We don't bother about that. That is not our problem.

Our problem is how to serve Kṛṣṇa honestly. This is our problem. The devotees are always anxious. Here Kṛṣṇa is the enjoyer, and we're enjoyed. So our business is to see "How I am being enjoyed by Kṛṣṇa, by serving Him." This is devotion, this is Kṛṣṇa consciousness. So long you want to enjoy this material world, you are in the material world. And as soon as you offer yourself to be enjoyed by Kṛṣṇa as servant, according to His order you serve, then immediately you are in the spiritual world.

So you can become in the material world or spiritual world, as you desire. As you desire. If you want to remain in the spiritual world, this temple is the spiritual world. We are not living in Melbourne. This temple is not Melbourne. It is Vaikuṇṭha.

Devotees: Jaya!

Prabhupāda: It is Vṛndāvana. So if you stick to this temple service, Kṛṣṇa's service, then you are not in this material world. This is your position.

So what is the business of this material world? Now, falsely we are trying to enjoy. The false enjoyer. Everyone is trying to be enjoyer. Kṛṣṇa has given little freedom. "All right. You want to enjoy. Enjoy it." But you have to be in this material world. And in the material world, as soon as you come to the material world, immediately you become contaminated by the modes of material nature.

Material nature has three modes, or three qualities-good quality, passion quality and ignorance quality. Goodness, passion and ignorance. So material world means you associate with the material three qualities-goodness, passion or ignorance. And according to that, as you associate, you get a certain type of body.

Kṛṣṇa orders prakṛti, the material nature, that "He wants to enjoy in this way; you give him a suitable body like that." You… "He wants to enjoy by becoming a tiger: 'Immediately I shall jump over an animal.' " Because phalgūni mahatāṁ tatra, the weak is the food for the strong. So sometimes we think that we shall be strong like tiger or lion. Kṛṣṇa is sitting within you. He says, "All right, you become a tiger." He sees that "To become a tiger is my success life." A very strong body. They are exercising, very strong, to become very strong, stout. So Kṛṣṇa will give you. Whatever you want. But in this material world.

In the spiritual world you cannot become a competitor of Kṛṣṇa. That is not possible. In this material world you can become a false competitor of Kṛṣṇa. Your position is false. Because you are not this body, but you wanted a body like that to enjoy. Just like a pig is given a body. He wanted to enjoy stool. As a human being, possessing a human body, nobody can eat stool. But if one gets a suitable body, just like pig, you can very nicely eat stool.

So why there are different types of bodies? Because you wanted a particular type of enjoyment under the influence of material nature. As already explained, there are three material nature quality-sattva-guṇa, rajo-guṇa, tamo-guṇa. Now, we mix them. Three into three, it becomes nine. And nine multiplied by nine, it becomes eighty-one. Therefore there are eight million four hundred thousand species of life, according to the material quality. That is explained here. Puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān [Bg. 13.22]. Prakṛti-jān guṇān. To possess different types of the modes of material nature. Full freedom.

Therefore when one is advanced in consciousness, he doesn't want to enjoy anything of this material world, any way. He doesn't desire either to become the king or Lord Brahmā or the stool, or, I mean to say, the worms of the stool.

These are the different varieties. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. According to our desire we get body. In the water, nine hundred thousand forms. Similarly, in the botanical garden, they have given signboard, "This is this, this is this." But there are two millions types of trees and plants. How many they know? Two million. If you search out through the whole botanical garden, hardly you will find two thousand, three thousand species. Or even find ten thousand. Still what it is? There are two millions. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. This is knowledge.

So if we read the Vedic literature, and you get full knowledge, and the essence of Vedic literature is Śrīmad-Bhāgavatam. And the Bhagavad-gītā is the preliminary study of Śrīmad-Bhāgavatam. ABCD. This Bhagavad-gītā is the ABCD of knowledge. This is entrance examination, matriculation examination, school-leaving examination. And Śrīmad-Bhāgavatam is graduate. When you become graduate in spiritual knowledge, then you can understand Śrīmad-Bhāgavatam. And when you have passed your Bachelor degree, when you are post-graduate, that study is Śrī-Caitanya-caritāmṛta.

So we have got three different status of reading capacity. We have got already twenty books. So don't waste your time. Try to understand what is Kṛṣṇa and what is spiritual life by reading these books. Everything is explained there.

Don't associate with this material nature. If you associate with this material nature, then what will be the result? Now, kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu [Bg. 13.22]. Yoni means the source of birth. Just like we take our birth. The source is the mother. From the mother's womb we come out. That is called yoni, the source. The source is the mother. From the mother's womb we come out. That is called yoni, the source. So there are mothers, human being mother, cat mother, dog mother, this mother, so many mothers. Without mother there is no birth. And without father also, there is no birth. Therefore it is said that janame āmi saba pitā mātā pāya.(?) In every birth you will get a father and mother. Because without father and mother there is no question of birth.

So here also see, sad-asad-yoni-janmasu. Why one is being born through the mother of a cat or through the mother of dog or a human being or a king or a demigod? The mother, through mother you have to come out. That is called yoni. But why these different mothers? Kāraṇaṁ guṇa-saṅgo 'sya. As he has infected the eighty-one qualities, colorful qualities of this material nature, the nature will give you a suitable body through the particular mother.

So where is this science? They have the botanical garden, but do they know what is the science why there is tree and why there is ant, why there is bird, why there is man? They have no knowledge. This material school, college, university, simply producing ordinary animal life.

Actual knowledge is here in the Bhagavad-gītā. These are the… Why one is forced to accept a certain type of body. Because after death I will have to accept a certain type of body. That is natural. Tathā dehāntara-prāptiḥ [Bg. 2.13]. As I am getting dehāntara, one body after another, baby's body, then another body, child's body, then another body, boy's body. You may say, "It is growing." Growing or not growing, it is another body. Try to understand this. This child is playing. Now he will get another body when he will be called boy. He will get another body when he will be called youth. He will get another body when he will be called old man. So why not another body? This is called transmigration of the soul. Very simple thing.

So we are getting different types of bodies according to the association with the material nature. So if you don't associate with this material nature, then you don't get all these material bodies. So how you can get out of this material nature? That is stated in the Bhagavad-gītā, you will find,

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

[Bg. 14.26]

One who is constantly engaged in Kṛṣṇa's service, he is not associating with this material nature. He is associating directly with Kṛṣṇa, the supreme spirit.

So if you keep yourself constantly engaged in Kṛṣṇa consciousness, then you are not in this material world. There is no more fear of what kind of body you will get next. You will get next body go back to home back to Godhead. This is wanted. If you go back to home, back to God, in the same style of body as Kṛṣṇa has got, spiritual body īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]-then no more birth. That is stated in the Bhagavad-gītā, that tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. The devotees who are constantly thinking of Kṛṣṇa, trying to understand Kṛṣṇa and engaged in Kṛṣṇa's service, such personality, after giving up this body…

We have to give up this body. Everyone, the cats, dogs, they will also give up body. We shall also give up body. But the difference is, a devotee after giving up this body, he does not get anymore material body.

So our request is, those who have come to Kṛṣṇa consciousness, don't fall down again in the material qualities. That will not help you. Remain strictly adherent to the spiritual activities and your life will be successful.

Thank you very much.

Devotee: When we are in the spiritual sky and serving Kṛṣṇa, we have a perfect relationship with Kṛṣṇa, what causes us to fall down in the material world, because we re already serving Kṛṣṇa?

Prabhupāda: Because you desire to fall down. Here it is explained that "Don't fall down." And as soon as you associate with the material nature, then you fall down.

Devotee: Śrīla Prabhupāda, I can't understand why we should have an impure desire when we are already serving…

Prabhupāda: Because you have got little freedom. Why one is not coming here and going to the liquor shop? It is his desire. Because he has associated with a different type of material quality… The same man who was drinking, now, as soon as they come in our association, he becomes a saint. Why? The American government spent millions of dollars to stop this habit of intoxication, LSD. And as soon as the same man comes to our society, he immediately gives up. Why? It is practical. Immediately. At the initiation time we ask that "You don't touch all these things." Yes. That's all. See practically. Especially in the Western countries they are habituated to all these things, meat-eating, illicit sex, intoxication, gambling. How they give it up? Association. We are opening so many branches all over the world to give opportunity of association. It is not a business firm. Just to give spiritual association, chance. Why you are going the street saṅkīrtana? We are giving chance: "Come here, be saved." It is not business.

So this Kṛṣṇa consciousness movement is the topmost philanthropy, welfare activities to the human society. Those who are intelligent, they are understanding. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu [Bg. 13.22]. Others they are associating with different qualities of the material nature, and nature is prepared, "Come on, sir, you take this body." You are not scientist, so-called scientist can save you. When this body is finished, then you are under the control of material nature. Whatever body she will offer you, you have to accept. You cannot say "No, no. I cannot accept this body." "No, no. You are nothing. You are under my grip."

You have asso… Just like you contaminate with some infectious disease. You must suffer from that disease. (end)

731022BG.BOM

Bhagavad-gītā 13.23

Bombay, October 22, 1973

Pradyumna (leads chanting, etc.):

upadraṣṭānumantā ca

bhartā bhoktā maheśvaraḥ

paramātmeti cāpy ukto

dehe 'smin puruṣaḥ paraḥ

[Bg. 13.23]

Translation: "Yet in this body there is another, a transcendental enjoyer who is the Lord, the supreme proprietor, who exists as the overseer and permitter, and who is known as the Supersoul."

Prabhupāda: So there are two puruṣas. One puruṣa is already explained. Puruṣaḥ prakṛti-stho hi… (aside:) You can go. Puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān [Bg. 13.22]. So one puruṣa, the living entity, ātmā, and another puruṣa is Paramātmā. Sometimes the Māyāvādī philosophers, they do not distinguish between ātmā and Paramātmā. But here it is distinctly explained by the Supreme Personality of Godhead, that one puruṣa is enjoying the fruits of his activities, prakṛti-sthaḥ. Being influenced by the quality of the prakṛti, material nature, he is sad-asad-janma-yoniṣu, he is taking birth in different types and species of life. And another puruṣa is there who is upadraṣṭā. Upadraṣṭā means he is overseer. He is simply seeing how the other puruṣa is working. And according to his karma, work, he is giving the result. He is the witness.

If the living entity puruṣa is working piously, then he is getting a different type of body. Janmaiśvarya-śruta-śrī [SB 1.8.26]. A nice body, born in rich man's family or brāhmaṇa's family, scholar's family, janma, opulence, aiśvarya, beauty, beautiful body, and very good education-these distinctions are there because the paramātma-puruṣa is observing the activities of the jīvātma-puruṣa. And according to his karma according to his desire, He is giving a different type of body. Īśvaraḥ sarva…

Another place it is said, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. "That Supreme Personality of Godhead as Paramātmā, Antaryāmī, is situated in everyone's heart." Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā: [Bg. 18.61] "And He is directing māyā to give him a particular type of body and he is moving with that body." Yantra. Just like if you get a car, according to the price, you can get car. You can get a Rolls Royce car, Chevrolet car, Cadillac car or a Ford car or Ambassador car or a Jeep. So as you can pay for it, you get a different type of car, and you can travel, similarly, according to your karma, good and bad, you are getting a type of body. There are eight million four hundred thousand species of body. You can get one of them and suffer and enjoy.

Tathā dehāntara-prāptiḥ [Bg. 2.13]. You have to change your body. Next body you can get a cat's body or dog's body, a tree's body or a demigod's body or a Brahmā's body or a Indra's body, Indian body, American body, serpent body, insect body, bird's body, aquatic, any, any, There is no guarantee. That will be awarded to you according to your karma. Unfortunately, they do not know it. Just like animals. The animals do not know how to get a better body.

aśītiṁ caturaś caiva

lakṣāṁs tāñ jīva-jātiṣu

bhramadbhiḥ puruṣaṁ prāpyaṁ

mānuṣyaṁ janma-paryayāt

This is statement in the Padma Pur… Janma-paryayāt, by evolution, we come to this human form of body, and in this human form of body, we have got the chance to develop Kṛṣṇa consciousness. And if we do not do that, then we are losing the opportunity, missing the opportunity.

Next body I shall get according to my karma. But if you become Kṛṣṇa conscious in this body, in this human form of body, and if you try to understand what is Kṛṣṇa, then tyaktvā dehaṁ punar janma naiti [Bg. 4.9], then after giving up this body, you do not accept another material body. This is Kṛṣṇa consciousness movement. We are trying to educate men to become Kṛṣṇa conscious so that he may not have to accept another material body.

So the other body, which is described here, Paramātmā… We are ātmā, and He is Paramātmā. We are īśvara; He is Parameśvara. We are not Parameśvara. We are Brahman, He is Parabrahman. This "param" word is used. But sometimes men with little intelligence, they cannot distinguish between Paramātmā and ātmā, Parameśvara and īśvara. Here another word is used, bhoktā maheśvaraḥ. We are not bhoktā. We are trying to become bhoktā, or enjoyer, but we are becoming baffled. It is not possible. We cannot become bhoktā. We can become being enjoyed, predominated, not the predominator. Just like one thing is enjoyed and the other is enjoyer. The Supreme Lord, He is the enjoyer. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29].

The same word again, maheśvara. Mahā īśvara. Mahā means great. Īśvara means controller. So we can controller a few men, but Maheśvara means He controls all living entities. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). We may be very proud of controlling a factory, a few thousands of workers, but we are not Maheśvara. The Maheśvara is Kṛṣṇa, Supreme Personality of Godhead, who is in His Paramātmā feature, is situated in every body. Paramātmeti ca apy ukto dehe 'smin, asmin dehe, within this body. It is also discussed that… What is that? Sarva-kṣetreṣu bhārata. What is that? No. There is a… All right.

So Paramātmā, there are two souls. Kṣetra-jña. Kṣetra, kṣetra-jña. The Arjuna's questions, I think, in this chapter. Kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. Kṛṣṇa says that "I am also kṣetra-jña." The body is kṣetra, and the soul if kṣetra-jña, one who knows about the body. Just like you have got your body, I have got my body. And I know it is my body, you know it is your body. Just like your apartment, your living room. Similarly, there is another partner. That is Kṛṣṇa, Paramātmā. Kṣetra-jñaṁ cāpi māṁ viddhi. I can take care of my body. I am the owner of this body. But Kṛṣṇa is the owner of all bodies.

Just like the landlord and the tenant-the tenant is the occupier and the landlord is the owner-similarly, I am the occupier of this body, and Kṛṣṇa, Paramātmā, He is the owner of this body. This is knowledge. I am not the owner of this body. Therefore Kṛṣṇa's another name is Hṛṣīkeśa. Hṛṣīka means the senses. We are claiming, "This is my hand," but this is not my hand. This is Kṛṣṇa's hand. The same thing. The tenant may occupy the room, but he is not the owner of the room. Owner is different person. Similarly, we may occupy this body or any body, but we are not owner of this body. As soon as we know that "I am not owner of this body, I am the occupier of the body," that is knowledge. We are falsely claiming that "We are owner of the body." We are not owner of the body. I cannot therefore repair anything. If any part of my limb of my body goes wrong, I do not know how to repair it. But Kṛṣṇa can do it because He is the owner, Hṛṣīkeśa. Hṛṣīkeśa. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]. You have to pay to the owner. Similarly, we have to serve Kṛṣṇa for occupying this body. That is devotion. Yajñārthe karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9].

Because it is also explained, sarvataḥ pāṇi-pādaṁ tat. Sarvataḥ pāṇi-pādaṁ tat means everywhere the Supreme Lord has got His hands and legs. So what is that? How He has got hands and legs? Your hands, my hands, they are hands of Kṛṣṇa. Therefore it should be used for Kṛṣṇa. Just like your hand. We are claiming, "This is my hand." This hand is used for my service. Suppose If you want to eat something, you use your hand for eating, but for other's eating, you don't use your hand. He uses his own hand. This is an example. So all these hands and legs belong to Kṛṣṇa. It should be used for Kṛṣṇa. That is called bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170].

If you don't use, then that is against the laws of nature. So upadraṣṭā anumantā. Kṛṣṇa, the Supersoul, is anumantā. Anumantā means without His permission you cannot do anything. You cannot do anything. Because everything belongs to Kṛṣṇa, how you can use something without permission? So anumantā. And upadraṣṭā. Just like father and son, little child. He wants to do something and wants permission from the father or the mother. And he gives. In our childhood I remember that even for going to the privy I wanted permission of my mother, "Can I go?" That is nature. That is nature. Mother is not restricting me; still, I am asking the permission of mother. "Can I go? Can I go?" I remember it. This is natural. Similarly, we cannot do anything without the permission of the Supersoul within the heart. Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. Without permission. Therefore He is anumantā.

So when we do something wrong, how Kṛṣṇa as antaryāmī, as Paramātmā, gives permission? This question may be raised. But He gives permission, when I do something wrong. Because I cannot do anything without His permission. But He gives me permission as a… Kāraṇaṁ guṇa-saṅgo 'sya. That is already explained.

puruṣaḥ prakṛti-stho hi

bhuṅkte prakṛti-jān guṇān

kāraṇaṁ guṇa-saṅgo 'sya

sad-asad-janma-yoniṣu

[Bg. 13.22]

He can give you permission, but the enjoyment and suffering will have to be taken by you. You insist permission, "I want to do this." And without permission, you cannot do it. Therefore Kṛṣṇa gives you per…, "All right, you do it, but at your risk." Kṛṣṇa does not want that you should do it, but you want to do it. Therefore He gives permission.

He wants sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66]. That is His demand. But your demand is different, that "I shall not surrender, Sir. I want to do this." "All right, you do it at your own risk." But if you follow the instruction of Kṛṣṇa, then He takes charge of you. Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. So you do pāpa or puṇya, you enjoy the effect, but when you follow the instruction of Kṛṣṇa, there is no such pāpa or puṇya. It is transcendental. Brahman. That is called Brahman. And above the guṇas. Sa guṇān samatītyaitān brahma-bhūyāya kalpate. Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate [Bg. 14.26]. Kṛṣṇa says, "Anyone who is engaged in rendering service unto Me," bhakti-yogena, sa guṇān samatītyaitān brahma-bhūyāya kalpate, he is not affected by the activities. He is immune from the result of all activities." Many places it is said. Yajñārthe karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9].

If you want to do for your satisfaction, Kṛṣṇa will give you permission, but you will have to enjoy or suffer the effects. Karmaṇā daiva-netreṇa [SB 3.31.1]. It is very simple to understand. So therefore Kṛṣṇa is called anumantā, "giving permission," "Yes, you can take. You can do it." Anumantā upadraṣṭā.

And so far our activities are concerned… This is also explained in the Upaniṣads, that there are two birds in this tree body. One is observing and other is enjoying. So the observing bird is the Paramātmā, Kṛṣṇa. He is upadraṣṭā. He is simply seeing your activities, how you are doing, and giving you the effect. And anumantā. Kṛṣ…, He does not want it. What you are doing now, Kṛṣṇa does not want it. But because you wanted persistently to do it, so He gives permission because without His permission, you cannot do it. This is the conclusion. Upadraṣṭā anumantā, bhartā.

He is the maintainer. You cannot get anything without His mercy. There may be ample supply of necessities of life by the grace of Kṛṣṇa, and there may be scarcity. So they are now complaining about overpopulation. There is no question of overpopulation. Kṛṣṇa is quite competent, able to maintain everyone. But as you become godless, as you become disobedient to the laws of God, there will be restriction. You cannot have full supply of necessities of life. That time has already come. All these rascals, godless rascals, they are now suffering.

The only remedy is to become devotee. He is bhartā. He can maintain many millions. There is no question of overpopulation. He can maintain. Bhartā. But nature will not supply. Nature will restrict supply if you become godless. Therefore nature is very strong, strict. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. He'll restrict supply.

So in this Kali-yuga people are degrading, and the supply also will be reduced. There will be no supply of milk, there will be no supply of sugar. That is stated in the Śrīmad-Bhāgavatam. There will be no supply of rice, no supply of wheat. Now you can get black market, white market, but time is coming when there will be no supply, completely. You will be forced to eat this beef. Now it is opening, beef shop, big, big beef shop. This time has already come, gradually, and it will be increasing. Unless you take to Kṛṣṇa consciousness. Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet [SB 12.3.51]. Kaler doṣa-nidhe rājann asti hy eko mahān guṇaḥ. This Kali-yuga is suffering. So you cannot get comfortable life in this Kali-yuga being godless. Because Kali-yuga means godless. Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ [SB 1.1.10].

So therefore everyone should take to Kṛṣṇa consciousness to save himself from the onslaught of Kali-yuga, which will increase day by day. Thank you very much. (end)

731023BG.BOM

Bhagavad-gītā 13.24

Bombay, October 23, 1973

Pradyumna: Translation: "One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position."

Prabhupāda: So the aim of life is always being stressed by Kṛṣṇa, to stop this process of undergoing different changes of body. Janma-mṛtyu-jarā-vyādhi [Bg. 13.9]. Na bhūyo 'bhijāyate. In many place Kṛṣṇa has said this. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. This is the aim of life. But people are misled by the blind leaders. We can say, "rascal leaders," but it may be very strong language. Kṛṣṇa has said. All persons who are not interested in Kṛṣṇa consciousness, all such persons have been described as mūḍhas, rascals. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Narādhamāḥ. He has chastised and used very strong words. Ajasram andha-yoniṣu: "I push them into the darkest region of material existence." Actually that is happening. People without God consciousness, without Kṛṣṇa consciousness, gradually becoming entrapped in ignorance.

The such important life, human form of life. Nobody is interested to know about the philosophy of life, value of life. They have become so frivolous. In this evening, everyone is engaged in childish activities, but nobody is interested in the real problem of life. The real problem of life is stated, na bhūyaḥ abhijāyate. And big, big leaders… Ask them what is the real problem of life. They do not know. Andhā yathāndhair upanīyamānāḥ. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. (aside:) Who is talking? This child…

Durāśayā, "expectation which will never be fulfilled, never be fulfilled." They are trying to adjust things by so-called material adjustment, and that will not be. Therefore it is said durāśayā. Āśayā means hope, and dur means "never to be fulfilled, far, far away." Durāśayā. Without God consciousness, without stopping the process of birth and death, you cannot be happy. That is not possibility. But they have become so foolish. They are thinking that this duration of life, say fifty or sixty years, that's all. After this…

Big, big leaders, they say like that, that "After death, there is no life. Everything is finished." Big, big professors, big, big learned scholars, they are of this opinion, that after death there is no life. Everything is finished. And wherefrom all these different forms of life come, they cannot answer. There are eight million four hundred thousand forms of life. Wherefrom they come? What is the purpose of so many forms of life. What is the purpose of life? What is the distinction between the form of human life and these lower grades of life. Higher grades of life-no knowledge, no knowledge. Everyone is ignorant, foolish. Therefore they have been addressed as mūḍha, mūḍha, all rascals.

If we say that "This is a civilization of rascals," it is not very strong word. Actually, they are rascals. They do not know the value of life. And the real problem of life. Simply like animals, they are eating, sleeping, having sex life and dying. That's all. This is their life. So one has to learn.

Therefore Kṛṣṇa says, ya evaṁ vetti puruṣaṁ prakṛtim [Bg. 13.24]. You must learn what is this living entity. That also we do not know. Prakṛti. This body is prakṛti. And the living force which is within the body, that is puruṣa. And there are two kinds of puruṣas-the living entity and the Supersoul, Paramātmā. Ātmā and Paramātmā. The ātmā is creating his own field of activities. Paramātmā is observing only, "What you are doing?" These things we have already discussed. Upadraṣṭā anumantā. The paramātma-puruṣa is upadraṣṭā, overseeing your activities. You want to do something, but without His permission, you cannot do. Upadraṣṭā anumantā ca bhartā. He is the maintainer.

Therefore we must know. This is knowledge. This is knowledge. This body, kṣetra, the owner of the body, kṣetra-jña, and the proprietor of the body, the Paramātmā, the owner of the body. We have already discussed all these things. You should remember very nicely. That is real knowledge. Jñānam.

What is the process of knowledge? Amānitvam adambhitvaṁ kṣāntir ārjavam ācāryopāsanaṁ bhakti-yogam. To know the problems of life, This is knowledge. The aim of life. The aim of life is not to take birth again. So who is understanding all these things. Nobody is interested. Simply they are interested in the animalistic way of life. That's all. Just like animals. But Bhagavān, Kṛṣṇa, says that "One should know this." Ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ… And the qualities of the prakṛti, sattva-guṇa, rajo-guṇa, tamo-guṇa. Guṇaiḥ saha. Simply know the earth, water, air, fire.

Just like modern scientists. They are trying to understand. Scientific laboratory means they are analytically studying earth, water, air, physical. Physical studies. Metaphysical. Not metaphysical, physical, physical studies. But they do not know that there are other things of the physical world. That is guṇa. Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. How physical changes are taking place, how one physical element is valuable, one physical element is not valuable-that is due to different interactions of the modes of material nature, guṇa. Guṇaiḥ saha. So simply physical elementary study is not sufficient. You must know the guṇaiḥ saha, how the qualities are acting. Ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha, sarvathā vartamāno 'pi.

If you have got sufficient knowledge… The knowledge is there in the Bhagavad-gītā. Simply you have to study. You have to take lessons from the Bhagavad-gītā from the right person. Tad-vijñānārthaṁ sa gurum eva abhigacchet śrotriyaṁ brahma-niṣṭham [MU 1.2.12]. You must learn from a guru who is actually in knowledge of this Vedic literatures, śrotriyaṁ brahma-niṣṭham.

And what is the symptom of such knowledge? Brahma-niṣṭham, firmly fixed up in Brahman. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. To know Brahman means to know not only the impersonal brahmajyoti, but also Paramātmā and Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate. This is knowledge. So such person who has got sufficient knowledge what is this prakṛti, material world, what is the puruṣa, the living entity who is trying to enjoy this material world, and the paramātma-puruṣa, another puruṣa…

upadraṣṭānumantā ca

bhartā bhoktā maheśvaraḥ

paramātmeti cāpy ukto

dehe 'smin puruṣaḥ paraḥ

[Bg. 13.23]

Those who have no knowledge, they cannot understand, there are two puruṣas. One is apara, and one is para. Apara-puruṣa is the living entity, who is trying to enjoy this material world. But para-puruṣa is the anumantā, guiding principle or order-giving. There are two puruṣas, not one. One is inferior and other is superior. Superior puruṣa is the Supreme Personality of Godhead, Kṛṣṇa Himself. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. That is puruṣa-para. And apara. As there are aparā-prakṛti and parā-prakṛti. This material world is aparā-prakṛti, but there is spiritual world also. That is called parā-prakṛti.

When there is such a statement in the Vedas that "The Supreme Spirit is nirākāra, or without form," that does not mean He has no form. He has His form, but that is spiritual form, sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. When it is negativated, that means the negative idea is of this inferior energy. So these things we should know. And if you know, then the result will be sarvathā vartamāno 'pi, wherever you stay, Sarvathā vartamāno 'pi, you are mukta. As it is stated by Rūpa Gosvāmī, īhā yasya harer dāsye… (aside:) Stop that talking.

īhā yasya harer dāsye

karmaṇā manasā girā

nikhilāsv apy avasthāsu

jīvan-muktaḥ sa ucyate

This stage can be attained in the bhakti-yoga. Bhakti-yoga means one who has understood everything very perfectly. Sometimes foolish people say that "Bhakti-yoga is meant for the less intelligent class of men." But he is less intelligent. Unless one is very, very intelligent, he cannot take to Kṛṣṇa consciousness. Therefore Caitanya-caritāmṛta author says, kṛṣṇa yei bhaje sei baḍa catura: "Unless one is very intelligent, he cannot become a devotee of Kṛṣṇa." Because he knows everything.

That is stated in Bhagavad-gītā,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

One who is actually devotee, parām, parā-bhakti, he is already brahma-bhūta [SB 4.30.20], liberated, self-realized. Without being self-realized, nobody can attain unalloyed devotional platform. Bhakti means the platform where only liberated person can act. That is bhakti platform. Īhā yasya, those who are always working for Kṛṣṇa. Īhā, īhā means desire. Yasya, harer dāsye. Just to serve Kṛṣṇa. He has no other business.

Just like these boys and girls who have joined Kṛṣṇa consciousness movement from Europe and America, they have no other business. They are simply engaged in executing Kṛṣṇa consciousness. Īhā yasya harer dāsye. Karmaṇā, by working; manasā, thinking; vācā, by preaching. Karmaṇā manasā vācā. Because we have got three things to act. We can act with our senses, karma.

So karma, the karmīs are also working, and the devotees are also working, but karmīs are working-their words and mind is differently engaged. Because they are working very hard day and night, but they are thinking of, manasā, sense gratification. Karmaṇā manasā vācā And they are talking only sense gratification. Therefore their mind and words are engaged differently. But one whose mind, words, and activities are engaged in the service of the Lord, īhā yasya harer dāsye karmaṇā manasā vācā, so he may be situated in any position, jīvan-mukta sa ucyate, he is liberated. The same thing is confirmed here. Sarvathā vartamāno 'pi na sa bhūyo 'bhijāyate.

Unless he is liberated, how he can stop his next birth? Here it is clearly said, na bhūyaḥ abhijāyate. Abhijāyate means to take birth again, to accept another material body. That… Unless you become liberated, mukta, you have to accept a material body. Mukti means to stop accepting this material body. That is called mukti. To remain in a spiritual body. But they do not know even what is spiritual body, what is material body. Simply like cats and dogs, they are engaged in sense gratification, eating, sleeping, mating. And this Bhagavad-gītā is the ABCD, preliminary knowledge of spiritual understanding. People are unaware of… And misleaders, they give misinformation, mal-interpretation.

And there are so many people. They are very much proud. He has read Bhagavad-gītā hundred times, but he does not know anything. He does not know anything. Because… The difficulty is that the instruction of Bhagavad-gītā, they do not follow.

The instruction of Bhagavad-gītā is evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. One has to learn from the disciplic succession. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. You have to learn from a person by full surrender. You cannot surrender to a third-class man. Unless one is very advanced, naturally you surrender. But this is the process. Unless you are prepared to surrender. Surrender means you approach somebody where your intelligence is nothing. Therefore you have to surrender. Tad viddhi praṇipātena paripraśnena sevayā.

Sevayā and dayā. There are two words. Sevā is offered to the superior person, sevā, service. And dayā is offered to an inferior person. Who is less than you, he requires your mercy, that is dayā. But who is superior than you, who requires your service, that is called sevā. This is the difference between sevā and dayā. But people do not know. They are trying to amalgamate dayā and sevā. No. Dayā to the inferior person. Just like a child. He requires your dayā, the dayā of the parents, mercy of the parents. But a guru, he requires your sevā, service. So you have to approve sevā, praṇipāta, surrender, sevā; then you can question. Don't question unnecessarily, waste your time, where you cannot surrender, where you cannot render your service.

This is the process. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. Then you can derive some benefit from the realized person. Upadekṣyanti te jñānaṁ jñāninas tattva-darśinaḥ. Knowledge can be distributed by a person who has seen what is, who has experienced seeing… Seeing and hearing, these are the sources of gaining experience. So the śruti means hearing. And by hearing you will see. By hearing about God, Kṛṣṇa, ultimately you will see Him. When, by hearing, hearing, you'll develop your Kṛṣṇa consciousness… Ādau śraddhā tataḥ sādhu-saṅga [Cc. Madhya 22.83]. Hearing is possible by association with devotees, sādhu-saṅga. You cannot hear from the rascals. You have to hear from the superior person, one who is self-realized. Hearing. Satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ [SB 3.25.25]. Satāṁ prasaṅgāt. By association with superior devotees… [break]

…apavarga-vartmani, on the path of liberation, śraddhā bhaktir ratir anukramiṣyati. then śraddhā, bhaktiḥ, attachment, rati, anukrama, one right by another, one by after another. Yes. So this is the process. But the age is so, Kali-yuga is so fallen, that people have lost all interest to understand the problem of life, how to solve them, how to attain to the platform of knowledge. They are not interested. Thank you very much. Hare Kṛṣṇa. (end)

731025BG.BOM

Bhagavad-gītā 13.26

Bombay, October 25, 1973

Pradyumna: Translation: "Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death."

Prabhupāda: So again Kṛṣṇa, the Supreme Personality of Godhead, is stressing on the point, how to avoid death. This is the whole scheme of Vedic knowledge, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9], but people have no knowledge. They have become just like animals. Animal, you take them to the slaughterhouse, they cannot do anything. They are becoming slaughtered. So people at the present moment, they are also being slaughtered by the laws of nature. But they do not know. As the animals do not know how to protect. They do not know. The animal thinks that "What can be done? I must be slaughtered." So the present civilization, also given to the laws of nature, being carried away by the waves of nature, and subjected to the repetition of birth, death, old age and disease. No scientist can stop it. But still, they are very much proud of advancement. They do not know the real problem and how to solve it, but still, they are very much proud. Actual problem is this.

So even they do not know, they can hear. Just we are opening centers all over the world-why? Just to give them the chance to hear. To hear. If people only come to these centers, these centers of spiritual knowledge, Kṛṣṇa consciousness movement, hear the Bhagavad-gītā as it is, without any so-called scholastic interpretation, all rascal, as it is, then they also can derive the benefit, so much so that they can also stop their repetition of birth, death, and old age. It is so nice thing.

Anye. Anye means general public, not very important men. Anye. Anye tu evam ajānantaḥ. They do not know, because they are like animals, what is kṣetra… Kṛṣṇa is discussing in this chapter, what is kṣetra, what is kṣetra-jña, what is knowledge, what is knowable, what is prakṛti, what is puruṣa. Who is studying all these things? There is not institution, no school, college, university, to study these things. They have medical college. Kṣetra means this body. Idaṁ śarīraṁ kṣetram ity abhidhīyate. So they have little knowledge about this anatomical, physiological, condition of this body, but they do not know the kṣetra-jña. Kṣetra-jña they do not know.

They may know something, but Kṛṣṇa says, kṣetra-kṣetrajñayor jñānaṁ yaj jñānaṁ tad mataṁ mama. Unless you know the kṣetra and kṣetra-jña both, then your knowledge is imperfect. The medical man, very experienced medical man, attending a man on the deathbed, oxygen gas, injection, everything is supplied, but the man dies. And when he dies, the medical man says, "We cannot say what has happened. We have tried our best with the modern medical appliances, but we do not know what has happened." Therefore their knowledge is imperfect. They cannot say. They do not know that there is the soul, kṣetra-jña, who has now left this body. Therefore it is nothing but a lump of matter.

Then puruṣa-prakṛti. Prakṛti is this material nature. Puruṣa, the living entity. The inferior puruṣa and the superior puruṣa. Anumantā upadraṣṭā, the Supersoul, He is overlooking the activities of the jīva soul, and according to his karma, He is giving a different type of body, kṣetra. Again he is working. Again he is creating another situation. This vast knowledge is unknown to the modern educational department. But here it is in the Bhagavad-gītā. They can take advantage of it. But the fools and rascals will not take advantage. They will remain like animals in the ignorance, like cats and dogs. That is their business. So anyway, how to enlighten these cats and dogs? That is described here by Kṛṣṇa. Anye. Anye tu evam ajānantaḥ. General people, cats and dogs… I am not speaking cats and dogs. The śāstra says. The śāstra says,

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Go means cow, and kharaḥ means ass. Anyone who is in this bodily concept of life, "I am this," "I am Indian," "I am American," "I am brāhmaṇa," "I am śūdra," "I am fat," "I am thin," "I am white," "I am black," "I am male," "I am female," so many bodily concept of life-the śāstra says all of them are no better than the cows and the asses. Sa eva go-kharaḥ [SB 10.84.13]. Yasyātma-buddhiḥ. This body is a bag made of tri-dhātus, kapha, pitta, vāyu. Or a bag of flesh and blood and bones. I am not this. Ahaṁ brahmāsmi. I am spirit soul. That is knowledge. But people have no such knowledge. Therefore they are called, according to śāstra, go-kharaḥ. Go means cows, animal, and kharaḥ means ass. Sa eva go-kharaḥ [SB 10.84.13]. Yasyātma-buddhiḥ kuṇape.

So generally people, at least at the modern age, they do not know. They have no information. Big, big professors. I have several times, I mean to say, repeatedly spoken to you that one professor Kotovsky in Moscow, he says… He is a big man of Indology, and he said, "Swamiji, after this body is annihilated, there is nothing. Everything is finished." This is their knowledge. Go-kharaḥ, all go-kharaḥ. We take immediately that here is another go-kharaḥ, cow or ass, although he is posing himself as a big professor of Indology. Go-kharaḥ. And the Bhagavad-gītā also says, anye, "all common men." Or one who does not know. Anye tu evam ajānantaḥ. They do not know what is this body, what is the occupier of the body, what is the puruṣa, what is the uttama-puruṣa, or the puruṣottama, or what is the field of activities, what is this prakṛti, nature, how it is working. They do not know anything. Sa eva go-kharaḥ [SB 10.84.13].

So for the go-kharas, these two-handed and two hands, two legs, go-kharas, for them this Kṛṣṇa consciousness movement is being pushed on. So that the go-kharas may kindly come and hear Bhagavad-gītā and see how the Deity is being worshiped, how Kṛṣṇa is recognized as the Supreme Personality of Godhead. By seeing only, by sitting only, by hearing only, they'll come. This is the chance. It is not idol worship, nonsensical. It is worshiping the Supreme Personality of Godhead personally. But one has to learn the art and the science about it. Therefore we are opening all over the world different centers so that these go-kharas can take advantage of this movement.

Otherwise why in this old age…? What is the use of fighting with Mr. Nair and take this land? Because we are anxious to open centers; people, the go-khara people may come and take advantage of it. That is our mission. We don't want that they remain go-kharas and lose the chance of this human body. Our mission is very big. The best welfare work. Other welfare activities, they keep them as go-khara, and promises all sorts of big, big promises. No, we do not say.

Our mission is to enlighten him, that he is not this body, he is spirit soul, there is Supersoul. Both the soul and the Supersoul are living in this body. The Supersoul is observing and the living entity is working. According to his work, he is getting the result, a different type of body. In this way, repeatedly he is taking birth and repeatedly he is dying. So one has to stop this repetition of birth and death. That is the perfection of life. That is the perfection. But they do not know how to stop this repetition, neither they do know that death can be avoided.

In the śāstra [it] says, gurur na sa syāt sva-jano na sa syāt pitā na sa syāt. In this way, na mocayed yaḥ samupeta-mṛtyum. A guru should not become a guru, a father should not become a father, a mother should not become a mother, nobody should become relatives, kinsmen, if one cannot save his son, his disciple, his friend, from the imminent danger of birth and death. The society should be like that. Everyone should be eager to save his friend, to save his son, to save his disciple from the imminent danger of birth and death. But they have no… Neither they do know how to stop it, neither they are interested. But that is the real problem, how to stop. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9].

So here Kṛṣṇa said, anye tu ajānantaḥ śrutvā, simply by hearing. If you hear from a realized person-of course, interestedly, seriously-then you can get benefit, śrutvā. Śrutvā anyebhya upāsate. Just like it is very natural. Just like these children, they do not understand, or the children's father. Anyone. They do not understand. But if they come here and simply hear. The children, they are also chanting Hare Kṛṣṇa, they are offering obeisances, they are offering a lamp, they are playing some instrument, all these things will never go in vain. It is being accounted. This is called ajñāta-sukṛti. By doing this, doing this, doing this repeatedly, one day becomes a great devotee. It doesn't require studying all the Vedic literatures. Simply if one is accustomed to this practice of devotional service and hears the vibration, Hare Kṛṣṇa mantra… Simply by hearing.

It is said, śrutvā anyebhya upāsate. These are upāsanā. You know or do not know, when you offer obeisances to the Supreme Personality of Godhead, it is immediately taken to your credit. "Oh, this living entity has now offered some respect." Immediately. It is so nice. And then, by hearing, heari…

Therefore Caitanya Mahāprabhu, when He was discussing with Rāmānanda Rāya about this process of advancing in the spiritual life, so Rāmānanda Rāya first proposed varṇāśrama -dharma.

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam

[Cc. Madhya 8.58]

The varṇāśrama system, Vedic system, that is the beginning of human life. Those who are not in the jurisdiction of varṇa and āśrama-four varṇas, brāhmaṇa, kṣatriya, vaiśya, śūdra, and four āśramas, brahmacārī, gṛhastha, vāna-one who does not follow these principles, they are not considered as human being. They are animals, go-kharaḥ. So real human life begins, accepting these principles of varṇa-āśrama. So Rāmānanda Rāya proposed that actual human life… Because human life is meant for realization of God. That is the only necessity, not to increase a type of civilization how instead of eating simple thing, how you can eat beef. That is not advancement of civilization. That is animalism. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśu… What is that advancement? A flesh is eaten by tigers, dogs. So if you have learned how to eat flesh, does it mean that you advance in civilization? It is the business of tigers and dogs. The dog civilization.

So they are interested in advancing dog civilization, cat civilization, tiger civilization. Not human civilization. Human civilization is

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam

[Cc. Madhya 8.58]

Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. The human civilization is how to advance to understand the Supreme Personality of Godhead Viṣṇu. Na te viduḥ. These rascals, they do not know.

Durāśayā ye bahir-artha-māninaḥ. These rascals are interested to adjust things materially. That's all. Durāśayā. It is called durāśayā, which hope will never be fulfilled. Therefore it is called durāśayā. The bahir-artha-māninaḥ, external energy. Andhā yathāndhair upanīyamānās te 'pīśa-tantryām uru-dāmni baddhāḥ [SB 7.5.31]. Andhāḥ, blind leaders, they are leading other blind men. They do not know. They are under the stringent laws of material nature. What their program will fulfilled? Just like see, so many plans are being made, but the result is rice is selling at six rupees kilo. This is the result. The poor man… They are making so many plans, increasing wallet[?], [fault?] material comforts, but the poor man is still poor man. As I have several times told you, fifty years ago when I came to Bombay, I saw there are person care of foot path. Still there are under care of footpath.

So you cannot improve in that way. But you can improve the position of the living entities by giving them this knowledge, this Kṛṣṇa consciousness knowledge, "What I am, what is this material world, or this nature, why I am suffering." The Bhāgavata says therefore, tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ [SB 1.5.18]. You have many, many lives, bahūnāṁ janmanām ante [Bg. 7.19]. You have many species of life. But what you could not get in those lives you can get it now. Mānuṣam. Durlabhaṁ mānuṣaṁ janma tad apy arthadam. In this human form of life, you can make the solution of the problems of this janma-mṛtyu-jarā-vyādhi [Bg. 13.9].

Therefore Kṛṣṇa says, te 'pi. Te 'pi means those who are sincere and seriously hearing about this Kṛṣṇa consciousness message. Te 'pi. Simply by sitting down. You haven't got to study Sanskrit. To become, by becoming a Sanskrit scholar, that is good but it is not necessary also. Simply you have to hear the message. Te 'pi ca atitaranti, transcend, ca, they also. Simply by hearing.

So as I told you, Rāmānanda Rāya, the discussion between Rāmānanda Rāya and Caitanya Mahāprabhu, Rāmānanda Rāya proposed different steps of spiritual advancement, and Caitanya Mahāprabhu said, "Yes, this is good, but this is external. It is not very effective." Even sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], that also Caitanya Mahāprabhu said, "It is also not effect." It is not effective for these go-kharas. Otherwise it is effective. But in the beginning, they cannot. Otherwise in the Bhagavad-gītā it is plainly said, sarva-dharmān parityajya mām ekam [Bg. 18.66]. Who is taking it? Nobody is taking it. Therefore it is not effective for the go-kharas. It is effective for one who is actually human being, but they are not human being. They are all rascals, go-kharas. Therefore it is not effective.

If you instruct a dog, "My dear dog, please surrender to Kṛṣṇa," will he do that? So similarly, human being who does not surrender, he is no better than the dog. What is the difference between dog and this human being, go-kharas? The cats, the dogs, they cannot do it. And if you human beings, they cannot do also, then what is the difference? Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narāṇām. Simply eating, sleeping, sex life and defending. These are common things of the cats and dogs and the human beings. The human being is specially benefited when he surrenders to Kṛṣṇa. Otherwise he is cat and dog.

So Caitanya Mahāprabhu knew that these cats and dogs, they are so degraded, they cannot understand what is the meaning of surrendering to Kṛṣṇa. They cannot understand. Therefore He said, eho bāhya, āge kaha āra: "This is external. Please speak more, something effective." So when Rāmānanda Rāya said, jñāne prayāsam udapāsya namanta… This is a statement given by Brahmā. Jñāne prayāsam udapāsya namanta eva san-mukharitāṁ vārtām, bhavadīya-vārtām, sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir ye prāyaśo 'jita jito 'py asi tais tri-lokyām.

When he proposed this verse, Caitanya Mahāprabhu, "Yes, this is nice. This is nice." What is that meaning? Jñāne prayāsam udapāsya. Because you are no better than an animal, so what is the value of your speculative knowledge? Jñāne prayāsam. Don't endeavor in this speculative way. Jñāne prayāsam udapāsya. Give it up. Namanta eva. Just become namra humble, humble and meek. Lord Jesus Christ also said, "The Kingdom of God is for the humble and meek."

So namanta eva san-mukharitāṁ bhavadīya-vārtām. Just try to hear the message of God from realized soul. San-mukharitāṁ bhavadīya-vār… Simply hear. Then sthāne sthitāḥ, you remain in your position. It doesn't matter what you are. You remain in… Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Kindly give aural reception to the words, authoritative words, of Bhagavad-gītā, Śrīmad-Bhāgavatam, like that. Then… God is called ajita. Nobody can conquer. Kṛṣṇa is… Another name is Ajita. He becomes jita, conquered, simply by hearing from him. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. There are many such verses in Bhāgavata also.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

When you begin to hear about Kṛṣṇa, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ, so Kṛṣṇa is within your heart. He immediately becomes alert. Oh, this man, this human being, is now hearing." Śṛṇvatāṁ sva…, puṇya-śravaṇa-kīrtanaḥ. If you simply hear, even if you do not understand what it is being spoken…

Just like the children. They do not understand anything, but they are hearing. They are sitting. They are hearing. Or some woman, they do not understand I am speaking in English. But because they are hearing, it is puṇya-śravaṇa-kīrtanaḥ, they are acquiring it piety. Acquiring. This is called ajñāta-sukṛti, piety acquired without knowledge, ajñāta-sukṛti. Puṇya-śravaṇa-kīrtanaḥ. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. Śravaṇa-kīrtana. One is hearing and one is chanting. Both of them becoming pious. Puṇya-śravaṇa-kīrtanaḥ. Hṛdy antaḥ-sthaḥ… And the more you become pious in this way, then all the dirty things within your heart will be cleansed. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12].

Therefore Kṛṣṇa here says, te 'pi ca atitaranti eva mṛtyum. He can also conquer over mṛtyu. What to conquer over mṛtyu, he can conquer over Ajita, who is never conquered by anyone. Ajita jito 'py asi.

So these things are there. We should take advantage of the śāstras, Vedic knowledge. It is India's property. Everything was cultivated in India, but because andhā yathāndhair upanīyamānāḥ [SB 7.5.31], our rascal leaders, they are leading these andhas, they are not interested. They are not interested. They are now interested how to eat meat and drink wine. Very horrible condition of India. Those who are responsible persons, they should take note of it and try to spread Kṛṣṇa consciousness movement as far as possible. That will be beneficial for all the people in general and the preachers preachers also. This is our movement. Thank you very much. Hare Kṛṣṇa. (end)

740922BG.DEL

Bhagavad-gītā 13.26

Delhi, September 22, 1974

Brahmānanda: …lation: "Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death." Responsively: "Again there are those…" [break]

Prabhupāda: …ing… [break] …and it is said clearly that you don't expect the general mass of people to be conversant with spiritual… [break] …they must preach. Anyebhyaḥ. Hm, what is that? Read the first line.

Brahmānanda: Anye tv evam ajānantaḥ.

Prabhupāda: Ah. Anye tu ajānantaḥ. Generally, people, they do not know what is the value of spiritual knowledge. Mūḍha. They have been called as mūḍha. And duṣkṛtina. Duṣkṛtina means always engaged in sinful activities. If you do not have Kṛṣṇa consciousness, then your eating, sleeping, or walking, whatever you are doing, it is all sinful. All sinful. You do not know how you are becoming responsible for killing so many ants while you are walking. You are walking. You do not know… We have seen, so many ants are loitering on the street, and you are killing. That means you are responsible. You cannot kill even a single ant.

So therefore, unless you come to Kṛṣṇa consciousness, whatever you are acting in your daily life, it is sinful. And you are becoming complicated, involved. This is the… Padaṁ padaṁ yad vipadām [SB 10.14.58]. This world is so made that in every step you are creating some dangerous position. Padaṁ padaṁ yad vipadām. This material world is like that.

Bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt [Bg. 3.13]. Generally, people, they cook for themselves nice, palatable foodstuffs for eating and enjoying. But they do not know that they are eating all sinful reactions. Bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt. What is the difference between this house and the next house? Here we cook for Kṛṣṇa, not for ourselves. Therefore we are being saved. Otherwise, if you don't cook for Kṛṣṇa, if you cook for yourself, then it is, in the Bhagavad-gītā it is said, bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt.

So these things are to be learned… Anye ajānantaḥ. People, generally, they do not know that they are in a dangerous position, this material life. Dangerous position means now you may think that "I am American," "I am Indian," "I am this," "I am that," "I am Birla," "I am big man," but after death, you have to accept another body. Tyaktvā deham… Tathā dehāntara-prāptiḥ [Bg. 2.13]. There is dehāntara. Na hanyate hanyamāne śarīre [Bg. 2.20]. (aside:) Call them to sit down.

You are not dead simply by annihilation of the body. Na hanyate hanyamāne śarīre [Bg. 2.20]. Nityaḥ śāśvato 'yam. You are nitya, śāśvata. Na jāyate na mriyate. You have no birth, no death. The birth and death is simply changing body. Just like we have changed so many bodies. I was a child. But the child body is no longer to be seen. That does not mean I am dead. I had my body of a child. That body is now finished. There is no such body. You can see in photograph your body, childhood body, but where is that body? That body is gone. So body gone, but you are living. Where is the difficulty to understand? And Kṛṣṇa says, na hanyate hanyamāne śarīre [Bg. 2.20]. The body being lost, the person is not lost. The person is living. Exactly.

Just like I was a young man like you. I was also very beautiful at that time. But where is that body? But that body is gone, but that does not mean I am dead. Similarly, when this body, this old body, when it will be not workable, the machine will not act, so I or you, every one of us will have to change. Suppose your car is going on. Somehow or other the car stops. Then you take another car and continue your journey. The car stops to work does not mean that the man who is in the car, he also stops. No. He continues. Therefore it is said in the Bhagavad-gītā, na hanyate hanyamāne śarīre [Bg. 2.20]. Your work is not stopped. You are transferred to another body. And because we have to work with this body in this material world,… Just like car is already ready. You can…

But this car, next car, is not ready, but it will have to be manufactured. How? You have to enter into the particular type of mother, and the mother's material ingredients will help you to manufacture a particular type of car, or body. The body is also a car, a machine. It is said in the Bhagavad-gītā, bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61]. Yantra. It has been said as yantra, a machine. This is just like machine. And we can perceive that. As soon as some part of the machine is slackened or not in order, that is your diseased condition. You cannot work.

So this we must… Dangerous position means that we should not be very much satisfied or rest assured that "I am in very secure position because I am American or I am this, I am that." You are not in secure position. At any moment, this car, this body, functioning will stop, and you have to change. So therefore we do not know what kind of change is going there. It may be very nice change, or it may be very bad change. So therefore it is very dangerous position. It is very dangerous. You do not know. You have to know. You can know that if you follow the shastric injunctions in the Bhagavad-gītā. You do now know "what kind of body I am going to get next life," but you can know from Bhagavad-gītā. You cannot speculate, but you can know from Bhagavad-gītā. The Bhagavad-gītā says,

ūrdhvaṁ gacchanti sattva-sthā

madhye tiṣṭhanti rājasāḥ

jaghanya-guṇa-vṛtti-sthā

adho gacchanti tāmasāḥ

[Bg. 14.18]

Ūrdhvaṁ gacchanti sattva-sthāḥ. Those who are in the modes of goodness, sattva-guṇa… Just like brāhmaṇas. They'll be promoted to the higher planetary system. Madhye tiṣṭhanti rājasāḥ. Those who are passionate, they will remain within this material… Everything is material. This middle portion of the material… And adho gacchanti tāmasāḥ. Tāmasika eating, tāmasika sleeping… Everything is there in the Bhagavad-gītā. So adho gacchanti tāmasāḥ: "They go down." That means they'll have to accept the body of animal, or lower than that, or in the lower planetary system. Everything is there. Adho gacchanti tāmasāḥ. Yānti deva-vratā devān [Bg. 9.25]. Deva-vratāḥ, those who are attached to worship the demigods, they'll go to the particular planet where Indra, Candra, Lord Śiva or Brahmā, like that… You can go there. Yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ. Because karma-kāṇḍīya activities, piṇḍa-dāna.

You have seen the Hindus. They offer oblations to the forefathers. So they will go the Pitṛloka. Yānti bhūtejyā bhūtāni. And those who are ordinary, materialistic persons, they remain in this world. And mad-yājino 'pi yānti mām. "And those who are Kṛṣṇa conscious, they will come to Me." Kṛṣṇa says. So why not become Kṛṣṇa conscious and go directly back to home, back to Godhead? This is our mission. You have to prepare for the next life.

So there are so many different types of next life. Beginning from Brahmaloka down to the… Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. So why should we try for making a better position within this material world? Why? Why should we waste our time like that? We have seen that to occupy the post of president, Mr. Nixon, how much he had to work in the beginning. I was at that time in America. He was advertising, "America needs now Nixon." So he had to spend millions and millions of dollars, so many cliques and so many intricacies, political… But it is gone, the presidency. Somehow or other. And now he is dragged down. Now he's offered position.

So similarly, going to the higher planetary system, you have to undergo so many austerities, penances… Or even if you can go to the Brahmaloka or Brahman effulgence… Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ [SB 10.2.32]. There is no security in any place. But Kṛṣṇa says, yad gatvā na nivartante tad dhāma paramaṁ mama: [Bg. 15.6] "But you can go at a place wherefrom you haven't got to return. That is My paraṁ dhāma." So why not that? Mad-yājino 'pi yānti mām [Bg. 9.25]. So if you worship Kṛṣṇa… The simple thing… Kṛṣṇa has agreed to take your service. Because you cannot see Kṛṣṇa physically. You can see. This Kṛṣṇa, when He's present in, this mūrti, Deity, He's physically present. Because you cannot work without Kṛṣṇa's being physically present. Kṛṣṇa is everything.

So because you cannot see Kṛṣṇa otherwise, therefore Kṛṣṇa has appeared before you just like a stone statue. Because you cannot see Kṛṣṇa, without His becoming a stone statue or wooden statue. That is Kṛṣṇa's mercy. But that does not mean Kṛṣṇa is stone. Kṛṣṇa is everything. So mad-yājinaḥ. To accept your worship, Kṛṣṇa is here. Don't consider that "Here is a stone Deity." No, He's Kṛṣṇa. He has agreed. Because mad-yājinaḥ. Kṛṣṇa say "One who worships Me…" Now, ordinarily, where is Kṛṣṇa? We don't find. Therefore Kṛṣṇa is available in this form. Kṛṣṇa is so kind, that "You take Me. You offer Me service." Mad-yājinaḥ. "I will accept." We should worship Kṛṣṇa in that spirit, not that "We are worshiping a stone. He cannot see. Let me do all nonsense in the Deity room." No. He is seeing. Don't be so much cunning. He's more cunning than you. You see. He can see.

Just like in that story, the old brāhmaṇa and the young brāhmaṇa, Sākṣi-gopāla. Sākṣi-gopāla. So the young man came to Kṛṣṇa in Vṛndāvana, "Sir, You have to go to give witness because the old man is not keeping his promise." So Kṛṣṇa said to the young devotee that "How you are proposing that I shall go? Can a stone Deity, He can walk? Do you think?" He said, "Yes, if the stone Deity can speak, He can walk also." (laughter) So devotee is so strong. So Kṛṣṇa had to… "Yes, I'll go." First of all, He wanted to avoid. Then when He saw that "He's not ordinary devotee," He said, "All right, I'll go." So He came from Vṛndāvana to Kataka.

So don't think that He's stone Deity. Sākṣād vrajendra-nandana: "Directly Kṛṣṇa." But He is available to my capacity of understanding Him. Not that He is different from the original Kṛṣṇa. [break] Kṛṣṇa's name, Kṛṣṇa's form, Kṛṣṇa's quality, Kṛṣṇa's pastimes, everything absolute. You're chanting Hare Kṛṣṇa mantra. It does not mean that it is a sound only. It is Kṛṣṇa personally. You are in direct touch with Kṛṣṇa when you chant Hare Kṛṣṇa. This is realization. This is Kṛṣṇa consciousness.

So how one can learn? Therefore it is said here, anye, anyebhyaḥ… What is that?

Brahmānanda: Anye tu evam ajānantaḥ.

Prabhupāda: Ah. Those who do not know, they can come to this Kṛṣṇa conscious center and they will understand by hearing the members. Anye anya eva. They do not know. People… We are opening so many centers-why? Because people do not know, and it is our duty to give them chance to know what is Kṛṣṇa. This is preaching. This is… [break] Not that… [break] Because people in general, they do not know what is Kṛṣṇa, we are giving them chance to know Kṛṣṇa. So by knowing Kṛṣṇa what will happen? Yes?

Brahmānanda: Śrutvānyebhya upāsate.

Prabhupāda: Śrutvā evam upāsa… [break] They'll inquire. They'll see how we are worshiping Kṛṣṇa, how we are offering prasādam, how we are offering ārati, how we are serving. [break] And they also learn… Then? What is this?

Brahmānanda: Te 'pi cātitaranty eva…

Prabhupāda: Te 'pi ca atitaranti. They also can go back to home, back to Godhead by learn… [break] It is school. We are teaching others. Unfortunately, they do not take chance of learning this great science. They are so unfortunate. We are canvassing, we are going door to door, we are publishing books, we are flattering them, "Please come here. Take prasādam. Hear something from Bhagavad…" "No." They have no time. They have no time. They are working like cats and dogs. They will agree to go to, transfer this body, from this body to another abominable body, but they'll not try to stop this repetition of birth and death. māyā is so strong.

So it is our duty to preach, to broadcast the message of Bhagavad-gītā as far as possible. That is our duty. It is not that it is a formality. It is not formality. It is our duty. Because Kṛṣṇa, we have accepted… We are eternally servant of Kṛṣṇa. That we forgot. Now, in this life, we have surrendered to Kṛṣṇa and accepted His service. "Kṛṣṇa, so long I forgot. I am Your eternal servant, but I forgot. Now, in this life, I can understand. Therefore I surrender unto You." This is our life. Kṛṣṇa consciousness people means this is, that "Kṛṣṇa, I forgot You. I forgot my relationship with You. But now I have come to know that I am Your eternal servant. Therefore engage me."

I am also serving. I am not here master. In the material world everyone is servant: servant of the family, servant of the community, servant of the nation, servant. Everyone is servant. Nobody is master. But what kind of servant? No, servant of my senses. The summary is… I am servant of the society, servant of the family, servant of so many things. The summary is I am servant of my senses. Because I want sense enjoyment, therefore I become servant of my wife. Actually, this is the position. I accept one woman as my wife-the real meaning is that I accept to become her servant. If I cannot satisfy her nicely then she'll rebel. So I want to satisfy her senses. Then my sons, my daughters, even my servants. Nowadays, servants, you keep, you pay, but if he's dissatisfied, he immediately resigns. So you have to flatter him so he may not go away.

So in this way we are servants; we are never master. But by illusion we cannot understand. Why one takes the responsibility of family life, servants of so many items? Because I want to satisfy my senses. Therefore I am servant of nobody, but I am servant of my senses. This is the position. So when I forget to become servant of Kṛṣṇa, then I become servant of my senses. My position as servant remains the same. Again, if I give up the servitude of my senses and accept the servitude of Kṛṣṇa, then I am liberated. This is the position. Servant you have to do, remain. Kāma… The servant of kāmādīnāṁ kati na katidhā pālitā durnideśāḥ. One who is intelligent, he comes to the senses and he understands that "I had been servant of kāma, krodha, lobha, moha, mātsarya, like that. So I have served them, but nobody is satisfied. Nobody is satisfied. [break] …teṣāṁ na trapā na karuṇā jātā… They are not satisfied. You go on serving. Even Mahatma Gandhi. He was serving his country, but he was killed by his countrymen. It is a fact. So you cannot satisfy. Who can give more service than Mahatma Gandhi. But the, what was the return? The return was that his countrymen killed him. This is the return. You go on serving your senses in the name of your country, society, family… They'll never be satisfied. And as soon as there is possibility, they'll kill you. So why should you be so much serious about serving other than Kṛṣṇa? That is sense. Better serve Kṛṣṇa. Then you'll learn. What is the result?

Brahmānanda: Mṛtyuṁ śruti-parāyaṇāḥ.

Prabhupāda: Mṛtyum atitaranti. Then you surpass the jurisdiction, beyond the range of birth and death. What is the last line?

Brahmānanda: Mṛtyuṁ śruti-parāyaṇāḥ.

Prabhupāda: Ah. Mṛtyu. You conquer over this repetition of birth and death simply by this process of hearing, śruti-parāyaṇāḥ. Śruti-parāyaṇāḥ. If you simply hear Bhagavad-gītā from realized souls regularly, by hearing only, you will be able to conquer over birth, death, old age and disease. This is the result.

Thank you very much. (end)

740606BG.GEN

Bhagavad-gītā 13.35

Geneva, June 6, 1974

Nitāi: "One who knowingly sees this difference between the body and the owner of the body and can understand the process of liberation from this bondage also attains to the supreme goal."

Prabhupāda: In the beginning of this chapter, Arjuna inquired,

prakṛtiṁ puruṣaṁ caiva

kṣetraṁ kṣetra-jñam eva ca

etad veditum icchāmi

jñānaṁ jñeyaṁ ca keśava

Yesterday evening, those gentlemen who came from Protestant Church?

Yogeśvara: Yes.

Prabhupāda: So they're talking about what is knowledge. Yes. This is very good question, what is knowledge. So Arjuna wanted to know this knowledge from Kṛṣṇa. Knowledge means to understand this body and the soul. Kṣetra-kṣetra-jña. Kṣetra means this body, and kṣetra-jña means the owner of the body. Just like if you study your body… "What is this?" Just like we ask any child. Sometimes we play with the child. We ask, "What is this?" He'll say, "My hand," or "My head." So even the child can say that the hand is different from him. We also say, "This is my hand," "This is my leg," "This is my head." We never say, "I head," or "I hand." No. "My hand." It is very simple thing.

So Kṛṣṇa, being asked by Arjuna, He's giving the knowledge that this body is called kṣetra. Kṣetra means field of activities. Just like in agricultural land. You get a piece of land, and you produce your own food grain, or as you like. The government gives you a piece of land, and you have to pay a little tax, and you can grow your food grains as you like. Similarly, as we wanted, Kṛṣṇa has given us this body. Now we can work with this body as we like. If you want, you can utilize this body for higher elevation, or you can utilize this body for your nonsense purpose and go to hell. That is your choice.

Just like somebody is using this body, undergoing austerities, penance, according to the spiritual, regulative life, and one man is using this body only for sense gratification, drinking and sex. So it is my choice, to utilize this body as I like, and I also reap the result. The same example: You are given a field, a piece of land. You can grow twice, thrice in a year very nice foodstuff, sometimes pulses, sometimes paddy, sometimes the mustard seed. Any land… In India, we have seen that a cultivator produces three, four kind of food grains in a year. That is the system… (aside:) Not this…

That is the system that in India every man is producing his food grains independently. Now it is stopped. Formerly, all these men, they used to produce their food grain. So they used to work for three months in a year, and they could stock the whole year's eatable food grains. Life was very simple. After all, you require to eat. So this Vedic civilization was that keep some land and keep some cows. Then your whole economic question is solved.

Now, in this country, Geneva, I heard there is… I am tasting the milk, first-class milk. I think the world's best milk. Unless one has got his own cows, one cannot get such nice milk. But I hear also that because there is excess production of milk, they have decided to kill twenty-thousand cows.

Devotee: Last year, they decided to do it, but apparently they didn't do it. They wanted to do it.

Prabhupāda: Just see how much foolish proposal it is. So for want of God consciousness, this mischievous intelligence can be found. The whole economic question can be solved. If you have got excess, then you can trade, you can send to some place where there is scarcity. But every man should produce his own food. That is Vedic culture. You get a piece of land and produce your family's foodstuff.

But they are… What they are doing? In Australia, in Africa, they have got enough land, but the government… Maybe they have no sufficient men to utilize the land, but they won't allow any outsider to go there who can produce. I have seen in Africa. Very, very large tract of land was lying vacant, nobody is producing any food. They are producing coffee. That is not the local men. The Britishers who have gone there, They are producing coffee, tea, and keeping some cows for slaughtering. This is going on. In Australia, also, I have seen.

Even some priestly class. They invited me, received me, received me very well. So one of the priests, he inquired that "Why our Christian religion is dwindling? What we have done?" And actually, that's a fact. I have seen, in London at least, the churches are for sale. Nobody's going to the church. Some of the churches have been taken for making go-down, storehouse or some factory. Many hundreds of thousands… In London there are many churches. Churches are there in New York also, other places. Formerly, people were religious. It doesn't matter whether one constructed temple or church. It doesn't matter. There was prayer to the Supreme. But now people are forgetting.

I don't find many churches here in Geneva. They don't like to go to church here?

Guru-gaurāṅga: They say they do.

Prabhupāda: Eh?

Guru-gaurāṅga: They say they do.

Prabhupāda: No, but don't find many churches here. So this is not very good sign. People should eat sumptuously, not overeating. Overeating is bad. Not undereating. Yuktāhāra-vihārasya yogo bhavati siddhaye. Yuktāhāra, as much as you require, you must eat. Yajñārthe… Annād bhavanti bhūtāni [Bg. 3.14]. Either human being or an animal, they must get sufficient food, and that means anna, food grains. So I have studied it very thoroughly. If people produce food grain in all the lands available all over the world, they can feed ten times population than it is at present. Kṛṣṇa has made such arrangement.

In the Īśopaniṣad, it is said, pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate [Īśopaniṣad, Invocation]. In the creation of Kṛṣṇa, there cannot be any scarcity. Everything is sufficiently there. Pūrṇam, it is complete, perfectly made, either this planet, that planet. Everywhere, the living entities are there, and Kṛṣṇa has made provision for every one of them. There is no question of scarcity. But people are not obeying the orders of Kṛṣṇa or the authorities, that "You produce…" Annād bhavanti bhūtāni [Bg. 3.14]. Even in Bible, it is said, "Thou shalt not kill." They are not producing food grains, and they are killing the animals and eating.

How they will be happy? It is not possible. Most sinful activities. You produce your food. The bull will help you. And the cows will supply you milk. They are considered to be father and mother. Just like father earns money for feeding the children, similarly, the bulls help producing, plowing, producing food grains, and the cow gives milk, mother. And what is this civilization, killing father and mother? This is not good civilization. It will not stay. There will be catastrophe, waiting. Many times it has happened, and it will happen because transgressing the law of nature, or laws of God, is most sinful. That is sinful.

Just like you become criminal by transgressing the law of state, similarly, when you transgress the law of God, then you are sinful. So this example is given: idaṁ śarīraṁ kṣetram. That means to own a certain piece of land is the basic civilization. Everyone must have a portion of land to produce his food. There will be no economic problem.

And we have seen even in our childhood that poor men, the laborer class, servant, they came from village in the town. We were residents of town, Calcutta, The servants class, they would come… Everywhere, not in Calcutta, everywhere. The villagers would come, and the small salary. Even in our young days, we were paying salaries to the servants, twelve rupees, fourteen rupees, without any food. And still they would save at least ten to twelve rupees out of that. And this money, the servant would send to his wife at home, and as soon as there is two hundred rupees, he'll purchase a piece of land. And in this way, when he has got sufficient land for producing food for the whole family, then he would no more come to city for working. We have seen it.

That means as soon as one has a land sufficient to produce, he is safe. His food problem-that is the real problem-is solved. So people are not being trained up to… In America, I have seen. Now the farmers, the father is working on the farm, and the sons, they do not come. They live in the city. This is the tendency all over the world. They are not producing food grains. Therefore there is scarcity. There is scarcity of…

Especially in a country like India where the population is very big and there is no land available, there must be scarcity of food. Especially the Britishers, they have divided India: Pakistan and Hindustan. So all the food grains are there on the Pakistan side, and in the Hindustan side all the industries are there. So they are fighting. They have no industrial facilities, and they have no agricultural facilities. All policies. They would fight all along. The Britishers wanted that "You have taken your independence. All right, you'll suffer all the time, fighting between your…" This was a policy. So it is going on nicely.

So anyway, the whole world situation is degrading, that people are not producing their own food. This is the problem, real problem. Kṣetra-kṣetra-jña. This example is given. As every man must possess a piece of land… Therefore this… Because it is very common thing, this example has been given. Kṣetra-kṣetra-jña.

So as we till our land and gets foodstuff according to my labor, according to my intelligence… Food grains I can produce once twice, thrice, if I work hard. Generally, they work two times: three months, three months. And those who are very lazy, they work three months. But even working for three months, they can acquire foodstuffs for the whole year. That I have seen. So similarly, as we get some land and work for ourself, similarly, this body is also like that land. And I am… This "I," the soul, I can reap good result or bad result as I work with this body. This is very similar.

This is knowledge. Kṛṣṇa says, idaṁ śarīraṁ kaunteya kṣetram [Bg. 13.2]. Kṛṣṇa does not say that "Arjuna, you are this body." That is the beginning of Bhagavad-gītā. Dehino 'smin yathā dehe [Bg. 2.13]. Within this body, the owner of the body is there. This is the beginning of knowledge. So this knowledge is lacking. Nobody knows that "I am within this body." Everyone is thinking, "I am this body." I am American, I am Indian, I am Czechoslovakian, or I am Swiss, and… Everyone is thinking. That means they have no knowledge. All fools and rascals. So the all fools and rascals civilization, how we can be happy?

There must be intelligence. They have no intelligence. They are thinking of philanthropic work, but still thinking that "I am this body." So what that philanthropic work will do? We… With ignorance, with no knowledge, whatever you do, it is foolish. As there are… Sometimes they divide, four classes of men: lazy intelligent, active intelligent, and lazy fool and active fool. The active fool is fourth-class because whatever he'll do, it is foolish. So result will not be very good. Active fool. So lazy fool is better than the active fool.

Just like the monkey. It is active fool. In your country, in the Western country, you don't see many monkeys. But in India, there are many monkeys. As soon as a monkey will come, he will create some mischief. He's very busy, jumping here, there, here, here, there, but always creating mischief. So modern civilization… And the Darwin's theory is that they have come from monkey. (laughter) So they are also doing like that, jumping like monkey, this way, that way, this way, that way, but always creating mischief.

So this is very good example, that idaṁ śarīraṁ kṣetram. He has given, God has given you a piece of land, this body. Now you work. You make your future with this body. Karmaṇā… Because the body is produced according to my karma. Otherwise, why there are so many varieties of body? We are all human beings. Everyone, we are, we possess two hands, two legs. Still, the bodies are different. We don't find anybody's body is exactly equal to the other. No. Because we have got different mentality. Every one of us, we are individual soul; we have got different mentality, different propensities, different ideas. So in this way we have got different bodies. This is the science.

Science, they are searching out so many things, but they do… Why they cannot explain that why there are varieties of body. Why not exactly equal human being exactly of the same feature, same…? Just like we do some… In mold, the, all the dolls come out of the same body. It is not like that. For each and every living entity, Kṛṣṇa has to prepare a different type of body. Therefore we have got different types of body according to karma.

So this is knowledge, that "I have got this body as field." As one gets the land for cultivating his food grains, according to his labor, according to his choice, similarly, we have got this field of activity. Now we can make our future good or bad according to our choice. Idaṁ śarīraṁ kaunteya kṣetram iti abhidhīyate [Bg. 13.2]. This is called kṣetra, working land.

Just like father gives some capital to the son: "You do some business." Now, you lose the money or increase it hundred times; that depends on you. Similarly, Kṛṣṇa has given us. We wanted to enjoy this material world, and Kṛṣṇa has given us. The first beginning body is Brahmā, very exalted body. But on account of our abominable activities, from Brahmā, we come down to become the worm of stool. This is called karma, kṣetra.

There are eight million four hundred thousand species of life, and according to our work, we get some body, some type of body. And if we work in the modes of goodness, then we get still better body in higher planetary system, long duration of life, better standard of living condition, more and more, thousand times, thousand times. Whatever comforts and facilities we have got here on this planet, if we work in the modes of goodness, then we get more and more facilities.

Similarly, if we work just like animals, then we are degraded more and more downwards. Tala, Atala, Talātala, Pātāla, like that. There are planetary systems, and similarly, there are higher planetary system. You can see every day. Each and every star means they are different planetary system. So according to your work, you are promoted or degraded or you keep here.

ūrdhvaṁ gacchanti sattva-sthā

madhye tiṣṭhanti rājasāḥ

jaghanya-guṇa-vṛtti-sthā

adho gacchanti tāmasāḥ

[Bg. 14.18]

It is up to you. In another place, Kṛṣṇa says,

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

The same thing. If you desire, you can promote yourself to the higher-that is within the material world-higher planetary system for better comfort of life, better, long duration of life. That you can go. Yānti deva-vratā devān.

Just like if you come to Europe… At least… Of course, we are different men. We are preaching. But other Indians, they come, they come here by dressing like European, European coat, pant. So just we have to arrange for going to another country, passport, visa and dress and so many things. Similarly, if you want to go to the planets of the demigods, you have to prepare yourself. Yānti deva-vratā devān [Bg. 9.25]. Deva-vratāḥ, they can go. Similarly, pitṛ-vratāḥ, they can go Pitṛloka. There are other planets. And bhūtejyāḥ, if you want to remain here, then you become nationalist and this, that, so many…

"And if you like, you can go to Me also." Mad-yājino 'pi yānti mām. Those who are trying to promote themselves in Kṛṣṇa consciousness, Kṛṣṇa says mad-yājinaḥ, "Those who are worshiping Me, they come to Me." So now it is your choice. This body is given to you. Now you make your choice whether you want to have, in this material world, better facilities, better duration of life, or if you want to degrade yourself to the animal life, or if you want to go to Kṛṣṇaloka, everything, whatever you want, you can get. And this is the chance, this human form of body. You make your choice. Therefore Kṛṣṇa says, idaṁ śarīraṁ kaunteya kṣetram iti abhidhīyate [Bg. 13.2]. It is just like the land of cultivation. Now you cultivate.

idaṁ śarīraṁ kaunteya

kṣetram ity abhidhīyate

etad yo vetti taṁ prāhuḥ

kṣetra-jñaḥ iti tad-vidaḥ

[Bg. 13.2]

And… Just like the land and the proprietor of land. The proprietor of the land knows that "This is my land." It is not "I land." That is ignorance. So people are taking this, that "I am this body." That is ignorance. If they know, if one knows that "I am not this body; I am proprietor of this body, I'll have to work with this body for my future," then that is knowledge. Etad yo vetti kṣetra-jña, knower, one who knows. That is the beginning of knowledge. Then Kṛṣṇa says,

kṣetra-jñaṁ cāpi māṁ viddhi

sarva-kṣetreṣu bhārata

kṣetra-kṣetra-jñayor jñānaṁ

yat taj jñānaṁ mataṁ mama

[Bg. 13.3]

Kṛṣṇa is giving His opinion, the Supreme Authority, that "If you want to know, if you want to be in knowledge, this is knowledge." What is that? "That this body, you are not this body; you are the owner of the body.

And you should know also that the there is another person. As you are a person, you are owner of this body, there is another person." Who is that? "That is I am." Kṛṣṇa says. Kṣetra-jñaṁ cāpi māṁ viddhi: "I am also owner of this body." Actually Kṛṣṇa is the owner of the body. Just like in a, in an apartment, there is the occupier and the landlord. So there are two men concerned. I do not know what is the system here. In India, there are two kinds of taxes, the occupier tax and the landlord's tax. Two kinds of taxes. So similarly, this body, I, the living entity, I am the occupier. I am not the owner. Although occupier is, to some extent, owner. But the real owner is the landlord.

Similarly, Kṛṣṇa is the real owner of this body because Kṛṣṇa has given me this body just to occupy it and work. So far. Not that I am the actual proprietor of this body. So when actually, one comes to this knowledge that "I am not this body"-this is one knowledge-and one comes to know also that "I am not proprietor, actual proprietor, of this body"… How can I be actual proprietor of this body? If you have got knowledge… Because this body is made of material ingredients.

So what are these material ingredients? Earth, water, fire, air, ether-they are physical elements. They are Kṛṣṇa's energies. So this body made by Kṛṣṇa's energy. And I, the person, I am also part and parcel of Kṛṣṇa. We are two energies. I, as living entity, I am also the energy, superior energy. And this material body, that is also Kṛṣṇa's energy. I cannot prepare this body if I like. No. The body is made by Kṛṣṇa through the agency of this material energy, prakṛti. Prakṛti means the material energy. Kṛṣṇa will say that mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. This body is made by the material nature under the order of Kṛṣṇa. Kṛṣṇa is with you. Therefore He says, kṣetra-jñaṁ cāpi māṁ viddhi [Bg. 13.3], that "I am also one of the occupiers of this body." That is Paramātmā. So Kṛṣṇa is so kind that He is taking note of my all desires, and as I desire, Kṛṣṇa orders the material energy to prepare a suitable body for me, and I live there. This is knowledge. This is knowledge, that within this body…

In the Upaniṣads also it is explained that in this tree-the body's taken as tree-there are two birds sitting as friends. One, the living entity, and the other is the Supersoul, Paramātmā, ātmā and Paramātmā.

So Kṛṣṇa is so kind that actually He's supplying my order. I want to eat like tiger. Kṛṣṇa is ordering material nature, "Well, he wants a tiger's body. Give him a tiger's body." I want to eat like hogs and dogs. Kṛṣṇa orders material…, "Give him a body like a hog. He can eat very peacefully all kinds of stools." That's all. This is going on. This is going on. And if I want a body to serve Kṛṣṇa, he'll give us. Ye yathā mām… This is the meaning of ye yathā māṁ prapadyant [Bg. 4.11]e. "As you desire, I give you. If you want a body to serve Me, you'll get a Vaiṣṇava body, and you will be able to serve Kṛṣṇa." And if you want to serve cats and dogs, then you get a cats and dogs body.

Kāraṇaṁ guṇa-saṅgo 'sya [Bg. 13.22]. Guṇa means… According to the guṇa, you make your desire, That is contamination. And as there is contamination, as there is similar disease, similarly, as we desire similar body, we can get by the order of Kṛṣṇa. Kṛṣṇa gives order because we want it. Kṛṣṇa does not force you to enter into the dog's body or hog's body or demigod's body or human being's body, but as we create situation by desire, Kṛṣṇa gives us the facility to possess such body, and we work on, and we reap another result. This is called material existence. Thank you very much. (end)

Bhagavad-gītā Chapter - 15: Lectures

731028BG.BOM

Bhagavad-gītā 15.1

Bombay, October 28, 1973

Pradyumna: (Translation:) "The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas."

Prabhupāda: So this is the description of Vedic literature. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. That will be described. Veda means knowledge. Vetti veda vida jñāne. Vid-dhātu. From vid-dhātu, the word Veda has come, which means knowledge. There are different kinds of knowledge, and all kinds of knowledge you can get perfectly from the Vedas. There is Dhanur-veda, Āyur-veda, Ṛg-veda, Sāma-veda, different branches of Veda, but the objective of studying Vedas means to understand Kṛṣṇa. Vedaiś ca sarvaiḥ. All kinds of Vedas. Any book of knowledge. There are different types of book of knowledge. So if by studying the books of different types of knowledge one comes to the understanding of knowing the Supreme Personality of Godhead Kṛṣṇa, then his knowledge is perfect.

Therefore Kṛṣṇa says, bahūnāṁ janmanām ante [Bg. 7.19]. After studying Vedas, speculative knowledge, bahūnāṁ janmanām ante jñānavān, when one is actually a wise man, bahūnāṁ janmanām ante jñānavān māṁ prapadyate, he surrenders to Kṛṣṇa. Why? Vāsudevaḥ sarvam iti [Bg. 7.19]. Because Kṛṣṇa is everything. Parasya brahmaṇaḥ śaktiḥ. Whatever we see, whatever we experience, that is, everything, Kṛṣṇa's energy. This material world is also expansion of Kṛṣṇa's energy. Similarly, the spiritual world is also expansion of Kṛṣṇa's energy. The brahmajyoti is also expansion of Kṛṣṇa's energy. Paramātmā is also expansion of Kṛṣṇa's plenary portion. In this way, when one understands perfectly well that whatever we are experiencing, that is Kṛṣṇa's energies… It is described in the Viṣṇu Purāṇa,

eka-deśa-sthitasyāgner

jyotsnā vistāriṇī yathā

parasya brahmaṇaḥ śaktis

tathedam akhilaṁ jagat

This jagat, akhilaṁ jagat, is nothing but manifestation of Kṛṣṇa's energy. Parasya brahmaṇaḥ śaktiḥ. Parabrahman is Kṛṣṇa. We may be Brahman… Because we are part and parcel of Kṛṣṇa, therefore we are Brahman. Now we are identifying with this matter. So mukti means when we stop identifying with this matter and we learn how to realize ahaṁ brahmāsmi. Simply realization not. To act as Brahman, Brahman, that is perfection of knowledge. Not to simply realize. Just like for example a person he feels that "I am Indian." That is very good. But Mahatma Gandhi, he also was Indian, but he acted as a first-class Indian. Therefore Mahatma Gandhi is so much adored.

So simply to realize that "I am Brahman," ahaṁ brahmāsmi, that is not perfection. That is aviśuddha-buddhayaḥ, uncleansed intelligence. Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ [SB 10.2.32]. Simply understanding ahaṁ brahmāsmi will not help us because it is stated in the śāstra that āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ [SB 10.2.32], even by severe austerities and penances one comes to the stage of merging into Brahman, sāyujya mukti, still, there is chance of falling down. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ [SB 10.2.32]. Why? Now anādṛta-yuṣmad-aṅghrayaḥ. One who has not realized the lotus feet of the Supreme Personality of Godhead Kṛṣṇa, he falls down.

We have seen many big, big sannyāsīs in India, very learned scholar, and very nicely they can describe śāstra also, but they are entangled in politics. Why? If this world is mithyā, jagan mithyā, you have rejected it, then why you are again coming to politics? Why you are coming in the mithyā world? Because there is no realization. Aviśuddha-buddhayaḥ. Ye 'nye 'ravindākṣa vimukta-māninaḥ. They are thinking that "We have now become liberated," māninaḥ. Actually, they are not liberated. Because aviśuddha-buddhayaḥ, their intelligence is not yet clear, therefore, even after severe austerities, penances, they come to the point of Brahman realization, because they have no realization of the lotus feet of Kṛṣṇa, they fall down. Because there is no engagement. I do not wish to name the big, big sannyāsīs of India who fell down in this way. But you know that the Māyāvādī sampradāya, they take this world as mithyā. Brahma satyaṁ jagan mithyā. If jagat is mithyā, then why you come down again for philanthropic activities, for political activities? That is called māyā. That is the last snare of māyā. Māyā dictates that "Now we have failed to become minister, to president, and so many other big, big posts. Now you become Brahman." You are already Brahman. Simply you have to realize. That's all. That is knowledge, that I am not the… Brahman realization means that "I am not this body." Because so long one identifies with this body, he is no better than animal. That is the first lesson. Kṛṣṇa says in the beginning of the Bhagavad-gītā, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ [Bg. 2.13]. Deha and dehinaḥ. So that is preliminary knowledge of Brahman realization. But if you do not fix up in your Brahman realization… That is parā-bhakti.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

When actually one is liberated from the bodily concept of life and he sees spiritual identity everywhere, samaḥ sarveṣu bhūteṣu, paṇḍitāḥ sama-darśinaḥ [Bg. 5.18], then he can be situated in the activities of Brahman. The bhakti-yoga is the activities of Brahman. The Māyāvādī philosophers, they are thinking that after Brahman realization there is no more activity. But that is not the fact. Real activity begins after Brahman realization. That is Brahman activity. That is bhakti-yoga. Kṛṣṇa is Paraṁ Brahman, and we are Kṛṣṇa's part and parcel. Naturally we are also Brahman, because part and parcel of gold must be gold. There is no doubt about it. But it does not mean that the small particle of gold is equal to the gold mine. That is not possible. Part is never equal to the whole.

So Kṛṣṇa has already described bhakti-yoga. Now He is describing about the activities of this material world. Traiguṇya-viṣayā. Activities of the material world means to act in such a way that you become liberated at the end and go back to home, back to Godhead. That is real activities of this material world, not to act as the animals-eating, sleeping, mating. So this material world is now described, compared with a banyan tree which has its root upwards, above. That means this material world is created from the spiritual world. Eko nārāyaṇa āsīt. In the spiritual world there is always Nārāyaṇa. Even Śaṅkarācārya, he says nārāyaṇaḥ avyaktāt paraḥ. The spiritual world has nothing to do with this material world. This material world is created. Just like the banyan tree. It takes its root and it is created. So the seed of the creation is in the spiritual world. Sa īkṣata, sa asṛjata. The creation is coming from the spiritual world. Spiritual world means the kingdom of God, Nārāyaṇa, or Kṛṣṇa. So here the material world is described as ūrdhva-mūlam. In other words, it is reflection of the spiritual world. Just like if you stand on the shore of a lake, you will find all the trees reflected in the water downwards. Real tree is on the shore of the lake, and the reflection is downwards. The upper part of the tree has gone down. So this material world is compared with that reflection. It is chāya. In Brahma-saṁhitā also, it is said, sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā [Bs. 5.44]. The superintending deity of this material world is goddess Durgā, durgā-śakti. So she creates this material world. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekāḥ. Kṛṣṇa's energy. Kṛṣṇa also says in the Bhagavad-gītā, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4]. This material energy is His energy. The energy is always compared with feminine part. And the energetic is always compared with the male part. Male part and female part. Kṛṣṇa also said in the Bhagavad-gītā, ahaṁ bīja-pradaḥ pitā [Bg. 14.4]. So He is the seed-giving father. Bījo 'haṁ sarva-bhūtānām [Bg 7.10]. So He is the original seed of this material world. And from there, from the spiritual world, it has expanded. Ūrdhva-mūlam adhah-śākham aśvatthaṁ prāhur avyayam [Bg. 15.1]. Avyayam, eternal. This material energy also eternal.

There are three kinds of energies of the Supreme Personality of Godhead: the material energy, the spiritual energy and the marginal energy. From the material energy, bhūmir āpo 'nalo vāyuḥ, this material creation is effected. And the spiritual energy, the Vaikuṇṭha-loka, paras tasmāt tu bhāvaḥ anyaḥ avyaktaḥ avyaktāt sanātanaḥ [Bg. 8.20]. That is eternal. So that is spiritual world. And in between the two worlds, material and spiritual, there is one energy. That is living energy. We living entities, we are marginal energy. We are also energy. Apareyam itas tu viddhi me prakṛtiṁ parām, jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]. Kṛṣṇa describes the marginal energy, the jīva-bhūta, the living entities.

So jīva-bhūta, living entities, they are actually prakṛti, not puruṣa. Puruṣa is Supreme Personality of Godhead. Puruṣa means enjoyer. But Māyāvādī philosophy, they want to turn the prakṛti into puruṣa. The jīva. Jīva is described as prakṛti, parā-prakṛti. Jīva-bhūta. They are better than, superior than the matter because they adjust matter. The resources, the material resources, they try to enjoy it. They cannot enjoy, but try to enjoy it. Therefore it is called superior energy. But it is energy, not the energetic. So this material world is eternal, and the living entities, they are also eternal, avyaya. Na hanyate hanyamāne śarīre [Bg. 2.20]. And eternal. This material world is eternal in this sense: because it is Kṛṣṇa's energy. If Kṛṣṇa is eternal, His energy is also eternal. But the manifestation of this energy is temporary. Bhūtvā bhūtvā pralīyate [Bg. 8.19]. Energy is there. Unless the energy is there, how it is manifested? Janmādy asya yataḥ [SB 1.1.1]. There are so many energies, within you, within me. They are not always manifest. But at times they are manifest. They are called acintya-śakti. Things are happening without our calculation. That is acintya-śakti, inconceivable energy. As Kṛṣṇa has got inconceivable energy… He creates this material world by His inconceivable energy, vast oceans, vast lump of matter, the universe.

yasyaika-niśvasita-kālam athāvalambya

jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ

viṣṇur mahān sa iha yasya kalā-viśeṣo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.48]

So Mahā-Viṣṇu, by His breathing only, unlimited number of universes are coming and going into. So such inconceivable energies are there. And because we are part and parcel of Kṛṣṇa, we have got also inconceivable energy, which is not always manifest, but at times it manifests. Similarly, this material world is avyaya, eternal energy, but it is not false, as the Māyāvādī philosophers say, jagan mithyā. No. Jagat is not mithyā, but it is fact, but it is temporary. That is Vaiṣṇava philosophy. We don't say that this world is false. Why it should be false? If has come from the truth, actually truth, how it can be? Pūrṇam idaṁ pūrṇam adaḥ pūrṇam idam, pūrṇāt pūrṇam udacyate [Īśopaniṣad, Invocation]. It is perfect. But it is being misused. That is māyā. How it is being misused? Kṛṣṇa says that He is the enjoyer. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. He is the proprietor of all the lokas, all the brahmāṇḍas, but unfortunately, we are dismissing Kṛṣṇa. We are trying to be the enjoyer of this material world. That is māyā. The world is not māyā, but the intention of the living entities to enjoy this material world, to satisfy his senses, that is māyā. He is becoming entangled. Just to try to enjoy this material world… That the so-called scientists and philanthropists and politicians, they are trying to enjoy this material world to their best capacity, and they are inventing devices how to enjoy it… This is māyā. That is answered in the Bhagavad-gītā: daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. They are allured by this māyā, "Try to enjoy me," and these conditioned souls are after that, how to enjoy.

Traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. So Vedas also says that "If you make such and such sacrifice, then you will be elevated to such and such higher planetary system to become demigods and enjoy beautiful woman, higher standard of life." So yām imāṁ puṣpitāṁ vācam, veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ. So we must understand what is this material world, how it is working. That will be described in this Fifteenth Chapter.

ūrdhva-mūlam adhah-śākham

aśvatthaṁ prāhur avyayam

chandāṁsi yasya parṇāni

yas taṁ veda sa veda-vit

[Bg. 15.1]

One who understands what is the constitution of this material world, how it is working, what we are, why we have come here, why we are so struggling hard for existence, what is our duty, how to get out of this entanglement… That is Vedic knowledge. Not only to get out of this material entanglement, but to be engaged. Because simply to get out is not the final business. Suppose you are being employed in a place you do not like. You want to change. Simply if you resign your post, that is not good. You must take another nice post. Then it is good. Similarly, simply to become freed from this material ent… [break]

…is to remain eternal servant of Kṛṣṇa. That is perfection of life. Anyone who is engaged in the eternal service of the Lord, he is perfect, he is mukta. Muktir hitvā anyathā rūpaṁ svarūpeṇa vyavasthitiḥ [SB 2.10.6]. This is mukti. Mukti means to be freed from the useless activities. The material activities, they are all useless activities, because in the bodily concept of life. Just like the monkey. He is also very active. In Vṛndāvana we have got good experience, always active. But useless. Therefore Śrīla Rūpa Gosvāmī has described, phalgu-vairāgya. The monkey is vairāgī. He lives in the forest. He has no cloth even. Other vairāgīs, they have got little cloth, but these monkeys have no cloth. And they live in forest and eat fruits, vegetarian, but rascal number one. So therefore Rūpa Gosvāmī has said,

prāpañcikatayā buddhyā

hari-sambandhi-vastunaḥ

mumukṣubhiḥ parityāgo

vairāgyaṁ phalgu kathyate

Phalgu means less valuable, less important. Or there is Phalgu river. Phalgu river, you know, in Gayā there is a Phalgu river. On the bed of the river you'll find all sand, dry, but if you push your hand little below the sand, you will find water. This is practi… Therefore it is called phalgu-vairāgya. Actually, outside, as vairāgī, no cloth, even does not touch even cloth, but inside, every monkey has one dozen wife at least. So this kind of phalgu-vairāgī or markaṭa-vairāgī is not required. Śrī Rūpa Gosvāmī says,

prāpañcikatayā buddhyā

hari-sambandhi-vastunaḥ

mumukṣubhiḥ parityāgo

vairāgyaṁ phalgu kathyate

Vairāgya. Actually, we cannot make actually vairāgya. Vairāgya means to refrain from material enjoyment or sense enjoyment. That is vairāgya.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

Jñāna and vairāgya, these two things are required to purify our existence. And that is made possible simply by devotional service to Lord Vāsudeva, Kṛṣṇa. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyam. Very soon one becomes vairāgī.

Just like these European, American boys. They are vairāgīs. They were engaged in full material enjoyment. But they have given up for Kṛṣṇa's sake everything. No illicit sex life, no intoxication, no meat-eating and no gambling. They have given up. This is vairāgya. But the energy is utilized for Kṛṣṇa's service. They are preaching this Kṛṣṇa consciousness movement all over the world. It was the duty of the Indians. Unfortunately, the Indians are callous. They are now after technology. Śrī Caitanya Mahāprabhu advised all Indians,

bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

The para-upakāra, to distribute Kṛṣṇa consciousness… Everybody is suffering for want of God consciousness, or Kṛṣṇa consciousness. Therefore it is the greatest humanitarian work, welfare activities, is to distribute this Kṛṣṇa consciousness. So it was the duty of the Indians. Bhārata-bhūmite haila manuṣya-janma yāra [Cc. Ādi 9.41]. Anyone who has taken birth as a human being in India, his duty is to perfect his life by becoming Kṛṣṇa conscious and distribute it all over the world. That is his duty. But they are not doing. Some way or other, I have collected some these young Europeans and Americans. They are helping in this movement. So we have come to Vṛndāvana for this purpose, that those who are actually serious to render service to Kṛṣṇa, they should join this movement, heart and soul, and help broadcasting this movement all over the world. Thank you very much. Hare Kṛṣṇa. (end)

740226BG.CAL

Bhagavad-gītā 15.1

Calcutta, February 26, 1974

(devotees chanting word meanings responsively

Nitāi dāsa: Translation: The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

Purport: After the discussion of the importance of bhakti-yoga, one may question, "What about the Vedas?" It is explained in this chapter that the purpose of Vedic study is to understand Kṛṣṇa. Therefore one who is in Kṛṣṇa consciousness, who is engaged in devotional service, already knows the Vedas.

The entanglement of this material world is compared here to a banyan tree. For one who is engaged in fruitive activities, there is no end to the banyan tree. He wanders from one branch to another, to another, to another. The tree of this material world has no end, and for one who is attached to this tree, there is no possibility of liberation. The Vedic hymns, meant for elevating oneself, are called the leaves of this tree. This tree's roots grow upward because they begin from where Brahmā is located, the topmost planet of this universe. If one can understand this indestructible tree of illusion, then one can get out of it.

This process of extrication should be understood. In the previous chapters it has been explained that there are many processes by which to get out of the material entanglement. And, up to the Thirteenth Chapter, we have seen that devotional service to the Supreme Lord is the best way. Now, the basic principle of devotional service is detachment from material activities and attachment to the transcendental service of the Lord. The process of breaking attachment to the material world is discussed in the beginning of this chapter. The root of this material existence grows upward. This means that it begins from the total material substance, from the topmost planet of the universe. From there, the whole universe is expanded, with so many branches, representing the various planetary systems. The fruits represent the results of the living entities' activities, namely, religion, economic development, sense gratification and liberation.

Now, there is no ready experience in this world of a tree situated with its branches down and its roots upward, but there is such a thing. That tree can be found beside a reservoir of water. We can see that the trees on the bank reflect upon the water with their branches down and roots up. In other words, the tree of this material world is only a reflection of the real tree of the spiritual world. This reflection of the spiritual world is situated on desire, just as the tree's reflection is situated on water. Desire is the cause of things' being situated in this reflected material light. One who wants to get out of this material existence must know this tree thoroughly through analytical study. Then he can cut off his relationship with it.

This tree, being the reflection of the real tree, is an exact replica. Everything is there in the spiritual world. The impersonalists take Brahmā to be the root of this material tree, and from the root, according to sāṅkhya philosophy, come prakṛti, puruṣa, then the three guṇas, then the five gross elements (pañca-mahābhūta), then the ten senses (daśendriya), mind, etc. In this way they divide up the whole material world. If Brahmā is the center of all manifestations, then this material world is a manifestation of the center by 180 degrees, and the other 180 degrees constitute the spiritual world. The material world is the perverted reflection, so the spiritual world must have the same variegatedness, but in reality. The prakṛti is the external energy of the Supreme Lord, and the puruṣa is the Supreme Lord Himself, and that is explained in Bhagavad-gītā. Since this manifestation is material, it is temporary. A reflection is temporary, for it is sometimes seen and sometimes not seen. But the origin from whence the reflection is reflected is eternal. The material reflection of the real tree has to be cut off. When it is said that a person knows the Vedas, it is assumed that he knows how to cut off attachment to this material world. If one knows that process, he actually knows the Vedas. One who is attracted by the ritualistic formulas of the Vedas is attracted by the beautiful green leaves of the tree. He does not exactly know the purpose of the Vedas. The purpose of the Vedas, as disclosed by the Personality of Godhead Himself, is to cut down this reflected tree and attain the real tree of the spiritual world.

Prabhupāda: Finished?

Nitāi: Next verse?

Prabhupāda: Now explain.

Tamāla Kṛṣṇa: So this material world is a perverted reflection of the transcendental spiritual world. Everything that we find here can somehow…, we can trace its origins to the spiritual world. Just like we have…

Prabhupāda: Therefore it is said, ūrdhva-mūlam. Mūlam means root. Just like from the root the tree grows and becomes expanded. So now, this experience, the mūla is upside and the tree is expanding in this way… Ūrdhva-mūlam. Adhah-śākham [Bg. 15.1]. The branches are down. Here we have got experience, all these trees, the root is down and the branches are spread up. But here is, experience is… That means this material is created not from this matter. From spiritual world. Go on.

Tamāla Kṛṣṇa: So just as in the material world there are personal relationships. Just like everyone is trying to make friends, has family, so many… [break]

Prabhupāda: …here, ūrdhva-mūlam. Just like if you have to keep yourself, the legs are up and the head down, somebody keeps you like this, how long you will feel comfortable? If you, somebody takes your legs and catches you and your head down, then it is not very comfortable. So this whole material world is like that, ūrdhva-mūlam. The mūlam should have been down, but it is up. Therefore it is discomfortable. And another explanation is the, it is perverted reflection. We have got experience of the ūrdhva-mūlam. I think I have explained that, that a tree… On the bank of a river or the bank of a pond, tree is standing, but the reflection, we find that the same tree has become ūrdhva-mūlam and adhah-śākham. So by this statement, Kṛṣṇa says that this is not real. That reflection in the water, of the tree, is not real. Real tree is up. Similarly, real enjoyment, real varieties-everything is in the spiritual world. It is simply reflection. It is not fact. Therefore our enjoyment here is called māyā, or illusion. So in later ślokas Kṛṣṇa has described how to get out of this mayic reflection and go to the real tree. That has been described later on. Go on.

Tamāla Kṛṣṇa: So in this material world everything is actually a perverted reflection… [break]

Prabhupāda: Even, what is that? Macmillan Company. Their trades manager, statistics, he has said that our Bhagavad-gītā sale is increasing, other Bhagavad-gītā decreasing. In America also, they are seriously studying how this movement is being spread so quickly. People ask me also how it is wonderfully increasing. Because there is no adulteration. That's all. (speaks to someone in Hindi) [break] …before the public. And that's a fact, if you don't accept this Kṛṣṇa consciousness movement, you will never be happy. This is fact. Everything is there, social, political, economical, philosophical, religious-all perfect knowledge. So what goes on next?

Devotee: Prasādam.

Prabhupāda: Prasādam? (end)

760805BG.NMR

Bhagavad-gītā 15.15

August 5, 1976, New Mayapur (French farm)

Prabhupāda: So read something.

Hari-śauri: Where is Pradyumna?

Jayatīrtha: Panditji? Pradyumna pick a verse.

Prabhupāda: You can read, anyone can read.

Hari-śauri: Get the verse and read.

Jayatīrtha:

sarvasya cāhaṁ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyo

vedānta-kṛd veda-vid eva cāham

[Bg. 15.15]

(French and English synonyms read) "I am seated in everyone's heart and from Me come remembrance, knowledge and forgetfulness. By all the Vedas am I to be known; indeed, I am the compiler of Vedānta, and I am the knower of the Vedas." (French translation read)

Prabhupāda: Now it is explained purport. [break] Knowledge given by Paramātmā from within the core of the heart is explained by the modern scientist as intuition. They do not know wherefrom the intuition is coming. And that is coming from God. Therefore it is stated mattaḥ, from Me. Smṛtir jñānam apohanaṁ ca. A small cub, dog, it has not opened the eyes, but still, immediately after birth, it is seeking the nipples of the mother. So wherefrom the knowledge comes? From his within. And that is from God. The other day I explained, Vedas means just like this dictaphone machine is manufactured along with one literature is also compiled. So customers, they are given the delivery of the machine as well as the literature how to use it. That is the Vedas. Therefore Kṛṣṇa says that vedānta-kṛt, "I am the compiler of the Vedas." Because if He does not give the literature, then how he will use the machine. The manufacturer of the machine, he knows how to use it, what for it is, how to manipulate it. Everything is there. The Vedic knowledge means that. We have come to this material world. So just like we have purchased this machine for some enjoyment, similarly, we are fallen down to this material world for some material pleasure. So Kṛṣṇa has given, God has given a literature. If you'll be guided by the literature, that, your propensity to enjoy this material world, will be fulfilled, at the same time you'll again be able to go back home, back to Godhead. So now you discuss this point that why we have come to this material world, what is the purpose. These things are mentioned in the Vedas. Vedas gives you knowledge about your relationship with God. That is the first knowledge. And then, according to that relationship, if you act, then you are rightly directed, and ultimately the goal is to go back home, back to Godhead. So discuss on this point if you have anyone any doubt, any question.

Devotee: Śrīla Prabhupāda, sometimes we try to meditate on Kṛṣṇa, when we chant Hare Kṛṣṇa, sinful memory from our past life is coming. How is this to be understood that Kṛṣṇa says, "From Me the memory comes."

Prabhupāda: Yes. Memory comes to remind you that you were in this condition, in this condition. Whether you are to continue this condition or to make improvement, that is up to you. So if you take instruction from the Vedas then you'll understand that these conditions of life are not very pleasing. So we have to make progress in a different way. (question asked in French)

Prabhupāda: Explain? What is his question?

Devotee: The question: how does our love for Kṛṣṇa somehow or other get transformed into lust?

Jayatīrtha: In contact with the material energy.

Prabhupāda: That is not very difficult. One has got his wife or husband, but he or she transfers the love towards somebody else, how does he look?

Jayatīrtha: Personal choice.

Prabhupāda: Yes. It is happening every moment. Natural love is between the husband and wife, but the wife goes somewhere and the husband goes somewhere else. The basic principle is enjoyment. He or she thinks that "I shall be able to enjoy more in this way." So this misguided spirit puts him into trouble. Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. He does not know the aim of life and therefore his energy is transferred to something else misleading.

The difficulty is when a person is missing the aim of life, his energy is diverted in different misleading ways. Just like for our bodily necessities of life we require to eat, we require to sleep, we require some sense pleasure or sex pleasure, and we require some defense. So that is arranged, you eat, you sleep, you have wife or husband, enjoy, and properly defend yourself, but the business is different. Business is different means living peacefully he has to realize God, his relationship with God. That is his real business. But because people are not educated to the real business, he thinks that these four principles of bodily necessities of life, eating, sleeping, sex and defense, that is my business.

Therefore he's transferring from this eating to that eating, from this sleeping to that sleeping, from this sex to that sex, from this defense to that defense. Because he has no other idea. This is the difficulty. He's thinking that sex life from this person to that person will be nice. But that is not. Sex life by the dogs, by the hogs, or by the man, the same pleasure. As I have repeatedly said, that any nice tasteful eatable, either you keep it in the golden pot or in iron pot, the taste is the same. But he, rascal, does not know. He thinks that "If I put it in the golden pot it will be more tasteful." This is going on. The sex life is the same. He's thinking in the human form of sex in a very nice apartment, so many, so many, decorated, it will change the quality of the sex between dogs and dogs. No, that will not change. The same taste. But because he has no other engagement, better engagement, therefore he's trying to improve these things, the tendency for these things. That is his trouble. He's becoming entrapped. Sometimes he's enjoying as a man, sometimes he's enjoying as a hog, sometimes he's enjoying as a dog, as a demigod, but the enjoyment is the same. But that he does not know. He has to go beyond this, transcend this enjoyment, that information he has no. That is the difficulty.

So God gives us all facility. We wanted to enjoy in a particular situation and God gives us facility of that situation and gives also instruction, "Now you wanted." Just like one is very much addicted to eat flesh or blood. So God gives him the chance to accept the body of a tiger, and he's given all facilities, the nails, the jaws, and gives instruction, "Now you can enjoy." So He'll give us all facilities, but if you want His instruction, that what will be good for me, then He says, sarva-dharmān parityajya mām ekam [Bg. 18.66]. "You give up this business, simply surrender unto Me. I'll take protection." So if we are intelligent we shall take His final instruction and follow it and be happy. (question asked in French)

Translator: The question is: did we fall in this material world to find some highest pleasure? His question is: did we fall in the material world to experience something which is higher?

Prabhupāda: I do not follow.

Yogeśvara: I think his question is the husband will leave the wife because he is dissatisfied. But if our love for Kṛṣṇa originally is perfect why should we have left?

Prabhupāda: You have left… Just like somebody is daily eating puris and halavā, and he wants to eat puffed rice. So that tendency is there. That is also a side of enjoyment. "I am eating daily this, let me eat this." What is the difficulty? That tendency is there. That is also enjoyment. After all, we are hankering after enjoyment, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). So different taste we desire, that "Let me taste this, let me taste that, let me taste that." So the real basic principle is enjoyment, sense enjoyment. That's all.

Jayatīrtha: Śrīla Prabhupāda, you mentioned the principle of intuition, that this is coming from Kṛṣṇa. There's another principle called conscience which means the feeling that something is right and something is wrong.

Prabhupāda: Yes. That is from Kṛṣṇa. Everything. Mattaḥ, "From Me everything is coming."

Devotee: Sometimes a materialist, he's thinking he's doing good but he's not. Is that…?

Prabhupāda: He does not know what is good. He wants to do something, but he does not know what is good. The good is said by Kṛṣṇa, sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66]. That is good. Or everything bad. Whatever he does, everything bad. That's all. Just like this child, he wants to do so many things. He does not know what is good, what is bad. But the good thing is if he works according to the direction of his father, then it is good. And otherwise, whatever he'll do, that is childish, that's all. It is neither good nor bad, it is childish.

Translator: The question is, Śrīla Prabhupāda, yesterday you told to that gentleman that the scientists, they thought that they have been on the moon planet, but does that actually mean they went to another planet than the moon planet?

Prabhupāda: They might have gone to hell, I do not know. (laughter) We have no interest in such things. What profit will be there. Who is asking this question?

Hari-śauri: This boy from Africa.

Prabhupāda: So what gain we'll get? You are here in this France and… Don't be, I mean to say, subject to this unnecessary… What is the profit? Be practical man. What is the profit there. Suppose they have gone to hell or moon, but what is the profit? Why don't you study practically? What profit do we get? If after spending millions of dollars, if you have brought some sand, the sand is available so much here. So what is the profit? Just like the moon planet is there in such a vast sky. That is one corner, an insignificant corner it is occupying. So even if you go there, then what about the vast sky? What can you do? So be practical. What is the use of wasting time in that way? But as we say, that you can go to the moon planet. For that you have to prepare in a different way. Not that you get a small tricycle and go to the moon. (laughter) That is foolishness. So in our childhood also we were imagining, "I have got this tricycle, I shall go to Europe, I shall go to the West, or…" It is like that.

Devotee: You said that Kṛṣṇa speaking through intuition. Is it therefore possible to follow Kṛṣṇa by following the intuition?

Prabhupāda: There are two kinds of following. You want to do something by your whims and you could not fulfill that whim in one life. So Kṛṣṇa is so kind, He gives you opportunity to fulfill that desire in this next life and gives you, "Now you wanted like this. Here is the opportunity, do it." But that is not good for you. You wanted it, so Kṛṣṇa gives you the opportunity. The best thing would be that what Kṛṣṇa says, you do that, then you'll be happy. Otherwise, you'll have to go life after life and fulfill your whims and desires. Kṛṣṇa will give you opportunity, but that will not solve your problems.

Devotee: Śrīla Prabhupāda mentioned that everyone is looking for pleasure. So when one comes into devotional service, how is it possible to know if one is actually looking for his own pleasure or really in search of God.

Prabhupāda: So long you'll seek your own pleasure, you'll suffer. And when you'll seek Kṛṣṇa's pleasure, you'll enjoy. The example is given: Just like you catch up some sweetmeat, the fingers. If the fingers say, "We shall enjoy it," you spoil it. But if the fingers put it to Kṛṣṇa, then you'll enjoy it. Unless you know this art, that we cannot enjoy independently, that is not possible. If we enjoy through Kṛṣṇa, Kṛṣṇa's prasādam, then we'll be happy. This is the Kṛṣṇa consciousness art. Directly you cannot enjoy, that is not possible. They are making this mistake. They want to satisfy their senses directly. That is not possible. That is spoiling the life. And if you satisfy the senses of Kṛṣṇa, the through Kṛṣṇa you satisfy yourself. This is the technique. The same analogy. The fingers cannot directly enjoy the sweet ball, but when the sweet ball is put into the stomach, these five fingers enjoy, also these five fingers enjoy. These five fingers, whole body will enjoy.

Devotee: When someone reads your books, we can see that someone will take a book and someone will not take a book. So does Kṛṣṇa give beneficial instruction to someone and not to someone else, intuition in the heart to take or not to take the book?

Prabhupāda: Yes. If one has to suffer more, Kṛṣṇa says, "No, no, now you enjoy. Why you read that?" (laughter) Better go to the restaurant and spend money for that.

Devotee: Śrīla Prabhupāda, you've mentioned several times in recent lectures that a pure devotee can see Kṛṣṇa everywhere, that He's never out of your vision, and at the same time in Śikṣāṣṭaka prayers Lord Caitanya explains that "Govinda, I am feeling Your separation to be twelve years or more. I'm feeling the world vacant in His absence." Could you explain this?

Prabhupāda: Yes. He's playing how you can become mad without seeing Kṛṣṇa. That is higher stage. It cannot be explained, but when you gradually go higher and higher you'll understand.

Translator: The question is, we have all faith in your, Śrīla Prabhupāda, and if we want to follow your instructions, we want to follow your instructions word by word, but sometime we can find some difficulty. In a case of difficulty, what should we do?

Prabhupāda: You should be patient. Utsāhān dhairyāt. Dhairya means patience. Just like a girl is married and she wants a son. You cannot expect, today is marriage, and tomorrow child. That is not possible. You have to wait.

Harikeśa: Like a woman gets married and the next day she wants to have a son. You cannot expect that today you get married and tomorrow you have a son.

Devotee: Yesterday you have said that Kṛṣṇa says that He is the taste in water. In the Koran it is also said that Allah you can taste in the water. We also see Kṛṣṇa is in temple. Does this mean also Allah is in the temple? And why are all these religions so different? Because essentially they are all the same.

Prabhupāda: You make difference, we don't make. We allow everyone. But you think you are Mohammedan, "We shall not go." That is your discrimination. We say "Come everyone." You make discrimination. We don't make.

Devotee: Śrīla Prabhupāda? (indistinct) …and all the devotees are all trying to serve your lotus feet. But sometimes a devotee may have a bicycle and two devotees want to use the bicycle, one to go to Scotland and the other to go to England to distribute your books. But because of their imperfection they disagree who should use the bicycle to go and preach. Now how would they come to some conclusion?

Hari-śauri: Sometimes there's some discrepancy, two parties, they may both want to serve but they have different ways, different ideas how to execute the same order, so there may be some argument.

Prabhupāda: Service means you must take order from the master. That is service. Otherwise it is mental concoction. Actually, the servant requests, "How can I serve you?" So when the master orders, "You serve me like this," then you do that, that is service. And if you manufacture your service, that is not service. That is your sense gratification. Yasya prasādād bhagavat-prasādaḥ **. You have to see how he is pleased. Now if he wants a glass of water and if you bring a nice glass of milk, you can say milk is better than water, you take it. That is not service. He wants water, you give him water. Don't manufacture better thing. Just like Kṛṣṇa wanted Arjuna to fight, and he became a nonviolent saint, "No, Kṛṣṇa, I'll not fight." That is disobedience. Kṛṣṇa says fight, you must fight. Don't bring philosophy of nonviolence. That is nonsense. What He says, do it. That is service. That he did later on. Sometimes they misunderstand Bhagavad-gītā, that Arjuna is not willing to fight and Kṛṣṇa is inducing him to fight. They misunderstand that Arjuna is better than Kṛṣṇa. But that's not the fact. What Kṛṣṇa says, we have to execute that. We should not manufacture our own ideas. That is not service.

Devotee: Śrīla Prabhupāda? Trying to satisfy Kṛṣṇa's senses and not our own senses, that is the principle of renunciation. How can one develop and cultivate renunciation.

Prabhupāda: Renunciation means you must first stop your sense gratification. That is renunciation. If you engage in your sense gratification, how you can satisfy Kṛṣṇa's senses? So you have to stop this nonsense sense gratification, you have to adopt the real sense gratification. That is renunciation. Renunciation does not mean you become idle. Renunciation means you have to stop nonsense things and then begin real thing. That is renunciation. The Māyāvādī philosophy is stop everything. Stop everything, what is the gain? Stop nonsense, do something sensible, that is wanted. Just like Kṛṣṇa says, sarva-dharmān parityajya [Bg. 18.66], give up everything. Does He say, "And then stop"? No. Mām ekaṁ śaraṇaṁ vraja, "Come here." That is wanted. Just like the dictaphone. Stop recording cinema songs, record kṛṣṇa-kathā, discussion of Kṛṣṇa. That is utilization properly. So everything has got utility. When it is used for Kṛṣṇa, that is proper utility. When it is used for other purpose, that is māyā.

Devotee: If we don't finish our Kṛṣṇa consciousness in this life, how we come in contact with the guru in next life?

Prabhupāda: Yes, that arrangement will be done, you go on with your business. We are singing this song daily. Why do you forget? Cakhu-dān dilo jei janme janme prabhu sei. One who has opened the eyes, he'll remain my master life after life.

Devotees: Jaya Prabhupāda!

Translator: The question was that Kṛṣṇa had said that He would not take part in the Battle of Kurukṣetra, but later on He did. So He had actually changed His word. So does the devotee also sometimes do that, say one thing but later on change his mind.

Prabhupāda: You are not Kṛṣṇa. You are servant of Kṛṣṇa. Don't try to imitate the master. That is folly. You are servant, you remain always servant. Don't try to imitate the master. Kṛṣṇa has lifted the hill. Can you do that by imitation? Don't try to imitate. Follow His instruction. That is wanted. Kṛṣṇa can do anything, He is God.

Devotee: Śrīla Prabhupāda? Why God gave to man free will if He knew the man would fall down in the material world?

Prabhupāda: If you have no free will, then you are a stone. The stone has no free will. You want to be stone? Then you must be, must have free will. But don't misuse your free will. But don't try to become stone. That is not life.

Translator: If the artistic inspiration, like the intuition, is also coming from Paramātmā.

Prabhupāda: Yes. If you want to become something, Kṛṣṇa will give you all facilities. But that will not be good for you. But you go on manufacturing ideas, Kṛṣṇa will give you all facilities. Mattaḥ smṛtir jñānam, how to… Just like a scientist is trying to manufacture something. Kṛṣṇa is giving intelligence, "All right, do like that, do like that, do like that."

Devotee: Why is it sometimes if we are sincerely trying to serve Kṛṣṇa we still make mistakes? We make in our service some mistakes.

Prabhupāda: You must always remember that service means by the order of the master. So if you should always be ready to take order from the master, there will be no mistake.

Devotee: Does that mean that our mistakes come from the false ego?

Prabhupāda: Yes. When you disobey the order of master, that is mistake.

Devotee: Sometimes in our practical dealings we have to make a decision and there is no possibility to refer to our authority. Shall we then try to understand what Kṛṣṇa wants us to do?

Prabhupāda: No, Kṛṣṇa will give you, that is intuition. If you are actually sincere, the correct intuition will come. Buddhi-yogaṁ dadāmi taṁ yena mām upayānti, if it is for Kṛṣṇa's purpose, then He'll give you intelligence, "Do like this."

Devotee: There is a question I have wanted to ask for many years now. The Vedic culture and the Islamic culture have many similarities.

Prabhupāda: So take Mus…, Islamic culture. Just finish. If you are interest in Islamic culture, take it to it. Just finish. What is the use of comparing, this and that? Why you waste your time? You like Islamic culture, you take it. There is no question of…

Devotee: There are so many similarities.

Prabhupāda: That's very nice. You take to Islamic culture. That's very nice. But what is the use of comparing?

Devotee: When one's tasted the higher taste, then how it is possible that he'll fall down in material sense gratification.

Prabhupāda: What is that?

Devotee: When one's tasted the higher taste in devotional service how is it possible that he can fall back again in material sense gratification.

Harikeśa: When one has tasted a higher taste, how is it that one can fall back down again into material sense gratification?

Prabhupāda: There is, that possibility is always. Just like the fire spark. Because it is spark, some way or other, if he falls down from the fire it is extinguished. That possibility is always there. Because it is small, there is possibility of being extinguished.

Devotee: He's asking can we stop mental speculation immediately.

Prabhupāda: You must stop immediately. (laughter) Mental speculation is simply nonsense. That's all right.

Devotees: Jaya! Haribol! (end)

Bhagavad-gītā Chapter - 16: Lectures

750129BG.HAW

Bhagavad-gītā 16.1-3

Hawaii, January 29, 1975

Prabhupāda:

śrī bhagavān uvāca

abhayaṁ sattva-saṁśuddhir

jñāna-yoga-vyavasthitiḥ

dānaṁ damaś ca yajñaś ca

svādhyāyas tapa ārjavam

aḥiṁsā satyam akrodhas

tyāgaḥ śāntir apaiśunam

dayā bhūteṣv aloluptvaṁ

mārdavaṁ hrīr acāpalam

tejaḥ kṣamā dhṛtiḥ śaucam

adroho nātimānitā

bhavanti sampadaṁ daivīm

abhijātasya bhārata

The first thing is that bhagavān uvāca. These things required for purification. Sattva-saṁśuddhiḥ. The human life is meant for sattva. Sattva. Sattva means existence. We are existing. I am existing; you are existing. But we are sometimes appear to be not existing. That is called death. We, every living entity, we are eternal. That is stated in the Second Chapter, that ajo nityaḥ śāśvataḥ, na hanyate hanyamāne śarīre [Bg. 2.20]. These things required to understand, that "I am a living being, not only I am, everyone. We are eternal, nityaḥ śāśvataḥ." There are so many universities all over the world and so-called scientists and philosophers, but they do not know that we are eternal. Just see their knowledge, advancement of knowledge. Eternal, aja. There is no birth. Na hanyate hanyamāne śarīre [Bg. 2.20]. After this destruction of this body, I am not finished. I still exist. What is the destruction of this body? Death means it is a machine. It is called machine. Yantrārūḍhāni māyayā [Bg. 18.61]. It is a machine given to me.

Just like you take a car. That is a machine. Now some way or other, if the car stops, not working, does it mean that you are finished? No. I can take another car. This is knowledge. But this knowledge is lacking. People are being educated, but they are all rascals because they have not this simple knowledge that ajaḥ śāśvato 'yam, "I am aja." How it is aja proof? Yes, there is proof. "How I am eternal?" If somebody asks that "How I am…?" (Aside:) Don't move that body, that. "How I am eternal?" There is proof. And who is giving the proof? Kṛṣṇa, Bhagavān uvāca. The highest authority, not ordinary person or any living being, Kṛṣṇa. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Kṛṣṇa means the Supreme Personality of Godhead. He is saying. He is giving the proof. What is that proof?

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

[Bg. 2.13]

dhīras tatra na muhyati

Dehinaḥ. I am dehī. Dehī. This body is deha, body, but I am not this body. You think over. If you take this finger, you study, am I this finger? No, the conclusion will come: "It is my finger, not I finger." Simply little knowledge required. How? Now, Kṛṣṇa gives this example, that dehinaḥ, asmin dehe yathā dehinaḥ kaumāraṁ yauvanaṁ jarā. He has explained in different ways, but the beginning is this, that this body is changing. You had a small body, baby's body. Where is that body? If I say, "Where is that body?" what you will answer? But you know that "I had a small body." I know. Everyone will know. But where is that body? That body is not existing. I was also young man like you, but now I am an old man. Old man means my body is different, old body. Your body is different. So Kṛṣṇa giving this very nice example. As the baby is changed into a boy, a boy is changed into a youth, a youth is changed into old man, so this changing is going on, but I or you, we know that "I had such body."

I have several times spoken to you that in my, when I was about six months old, I remember, I remember I was lying down on my eldest sister's lap, and she was knitting. I still remember it very vividly. And so many things I remember. But where is that body, lying down on the lap of mother or sister? You cannot say… Either you say it has grown, grown or not grown… According to medical science, it is not grown; it is changed. The body is changing. Just like in a film spool, you will find so many bodies. One hand is like this, one hand is like this, one hand is like this, and when they are taken together, it moves like this. This is the film. Film means there are different bodies in different position and when they are taken at once, it, likes that it moves. The picture is not moving. Similarly, we are changing of the different body, but it is taking place so quickly and so imperceptibly by Kṛṣṇa's energy. The machine is so nice that we are thinking that it is growing. It is not growing, all different bodies, all different. Every moment, every second. That is the scientific. The blood corpuscles are changing, and the body is different.

So this is the preliminary knowledge of advancing in spiritual knowledge. You do not know what is spirit and what is the spiritual knowledge. This is spirit, that spirit is there. Asmin dehe, in this body, there is the spirit soul, and the spirit soul is permanent. The spirit soul is permanent, and it is expressing in different way according to the change of body. Just like this child is now just like ordinary animal. But this body, when he will change, he will express in a different way. He will express in a different way. Similarly, if you get the cat's body, you will express in a different way. If you get a dog's body, you will express in a different way. If you get the body of a tree, that you cannot express. You will have to stand simply. You have to suffer. You cannot protest. Somebody is taking, cutting, take your fruit, cutting your branch, but you cannot protest.

So this is going on perpetually, not perpetually, at least for many, many millions of years, for many, many millions of years. But we are, because we are fool, especially in this age of Kali, we do not understand it. Therefore it is said, sattva-saṁśuddhiḥ. You require to be cured of your, this disease, ignorance. That is called… Just like when you become infected with some disease, you go to a physician, and he gives you some injection or some medicine so that you may be cured of the extra fever or extra pain due to your disease. Similarly, those who are advanced in knowledge, their sattva, existence, is cured. That we require. Or everyone requires to be cured of this disease of ignorance. The ignorance, disease of ignorance, means "I am this body. I am this body." I am not this body. So therefore it is said, abhayaṁ sattva-saṁśuddhiḥ, sattva-saṁśuddhiḥ. And jñāna, this sattva-saṁśuddhiḥ, this purification of my existence, is possible. It is simply jñāna. Jñāna means knowledge. Because I am in ignorance, therefore I am thinking, "I am this body." So it requires a little jñāna, knowledge. Then we will understand that "I am not this body; I am different from this body." And because I am in ignorance, therefore I am thinking, "I am this body," "I am this white body," "I am this black body," "I am this American body," "I am this Indian body," "I am this cat's body" and "dog's body," so many different consciousness on account of this… Basic principle is this ignorance. Ignorance. So that we have to cure.

That is the special advantage of human life. The dogs and the cat, they cannot be cured. They cannot be given the knowledge. Because you are human being, you are together here to get this knowledge. The cats and dogs, they cannot come. They cannot take this knowledge. So we have got the advantage of getting this knowledge in this life, and again, if we go back to the cats' and dogs' knowledge, then what is the benefit of getting this body? So this civilization, this dog civilization, is so spread all over the world that it is very, very difficult to cure it. We are making little attempt, but the ignorance is so deep, the disease is so acute, it is very, very difficult. But actually the disease is there.

And abhayam. Abhayam means fearlessness. So long we are in this body, material body, there are four principles, out of which one is bhayam, fearfulness, "What will happen? What will happen?" Because I am eternal, na hanyate śarīre, but my body is to be annihilated, but because I am… This is the psychology. Because I am eternal, I do not want my body be annihilated. But it will be. Therefore I am always fearful, "When it will be annihilated? When it will be annihilated? Is the time come? Is the time come?" This is called bhayam. Bhayaṁ dvitīyābhinniveṣataḥ syāt. Because I am identifying with this body, therefore there is fearfulness. And if by knowledge I can understand that "I am not this body, I am spirit soul," ahaṁ brahmāsmi, and if you are actually convinced, then there is no fearfulness. In the Western countries there is only one philosopher, Socrates. He was condemned to death because he was speaking that "I am soul. I am eternal." That was his fault. So the judges enquired, "Mr. Socrates, now you are going to die, so what kind of grave you want?" So Socrates replied, "First of all capture me. Then you put me into the grave." That is the fact. "You rascal, you are talking of my this body. So body is already material. You put it in the grave or in the hell. It doesn't matter. But I am eternal. You cannot capture me." So this is knowledge. This abhayam. He was going to be hanged or killed. He is fearless: "But what is this nonsense? He will kill my body. That's all."

So it requires very firm knowledge. Na hanyate hanyamāne śarīre [Bg. 2.20]. That is possible. That is possible by jñāna. Just like Prahlāda Mahārāja. His father, demon father Hiraṇyakaśipu, was chastising him in so many ways. But he was not afraid at all, fearless, because he was convinced that "I am not this body. I am different from body." Na hanyate hanyamāne śarīre [Bg. 2.20]. "I will not die." It is simply knowledge, firm knowledge. And as soon as you come to that position, that "I am not this body," then automatically you, become abhayam, no fear. Everyone is afraid of being killed. That is the most fearful position. But if you are convinced that "I am not killed; I exist…"

That does not mean I shall be voluntarily prepared to be killed. No, that is not the idea. Idea is that if we are… Jñānaṁ vairāgyam. These two things required in human life, jñānaṁ vairāgyam. Jñānam means "I am not this body." This is jñānam. And vairāgya means renunciation: "If I am not this body, then what I have got to do with this material world? This material world is important because I am identifying myself with this material body. Therefore it is important. Where I shall sit? Where shall I eat? Where shall I sleep? How shall I be protected?" So many things. There are many instances, just like Dhruva Mahārāja. A five year old boy, he went to the jungle. He was sitting alone there, abhayam, abhayam, no fearfulness. The more you become spiritually conscious… The highest stage of spiritual consciousness is Kṛṣṇa consciousness. Kṛṣṇa consciousness means "I am Kṛṣṇa's, that's all." Kṛṣṇa says, mamaivāṁśaḥ: "All these living entities, they are my part and parcel." So you have to understand this relationship with Kṛṣṇa, that you are Kṛṣṇa's. And Kṛṣṇa, what is Kṛṣṇa? Bhagavān. Bhagavān. What is Bhagavān?

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayaś caiva

ṣaṇṇāṁ bhaga itīṅganā

(Viṣṇu Purāṇa 6.5.47)

Everything is definition there. In our Vedic knowledge there is no vague idea, rascal's idea. All clear. What is Bhagavān? Immediately you get the enunciation, definition, "This is Bhagavān," not that so-called Bhagavān, incarnation, this Baba, this yogi. These are all nonsense. Bhagavān is different. God is different. God means… Definition, you take the definition, Vedic definition, aiśvaryasya: all wealth. Who can claim that "I am wealthy. I possess all the wealth of the universe"? Who can say? Only Kṛṣṇa can say; nobody can say. You may be millionaire. You may be Rockefeller or this Tata or Birla. That is very insignificant position. But a Tata, Rockefeller or this, they cannot say, "No, I possess the whole wealth of the universe." That you cannot say. But Kṛṣṇa can say. Therefore He is Bhagavān. Aiśvaryasya samagrasya. Samagra means as much wealth there are. You may imagine. All the wealth belongs to Kṛṣṇa. When He was present on this earth, He showed it. Aiśvaryasya samagra… As much as we can comprehend, He showed. Sixteen thousand wives, sixteen thousand palaces. Who can show it? If we hear of sixteen, we become surprised. We keep one wife, and that is very difficult for us. We have to think over hundred times, "Whether I shall accept a wife to maintain?" You see? But Kṛṣṇa had sixteen thousand wives. But not like us, having more than wife: one wife is crying and another wife is enjoying, no. He also expanded Himself in sixteen thousand forms. Every wife is enjoying the husband. That is Bhagavān. That is Bhagavān. You try to understand Bhagavān. Aiśvaryasya samagrasya vīryasya. And if you have got more than wife, a few years after, you become impotent. But Kṛṣṇa, in each wife, He begotten ten children. "I will give you ten child." Sixteen thousand into ten, how much?

Devotees: 160,000.

Prabhupāda: Then they had ten children again. This is Yadu family. This is Yadu… This is family, Kṛṣṇa's family. So many, one person. And that is called Bhagavān. Show something, Bhagavān. They simply cheap Bhagavān, and rascal present as cheap Bhagavān, and rascal accepts them as Bhagavān. This is not good. Try to find out the actual Bhagavān. That is Kṛṣṇa. That is…

He showed by practical example. He is accepted by great, great sages like Nārada, Vyāsadeva, Devala, Asita. That is also stated when Arjuna accept Him that "You are the Supreme Lord. So You are the Supreme Lord how? Because people may say I am Your friend; therefore I am accepting. No. All the authorities says that You are the Supreme Lord. And I have understood by Your personal explanation and I accept You." Sarvam etad ṛtaṁ manye yad vadasi keśava: [Bg. 10.14] "Whatever You have said, I accept it because You are Bhagavān." This is Bhagavān.

So if you accept Bhagavān's word with firm conviction, then your life is perfect immediately. Immediately you become perfect. There is no difficulty. Because I may be imperfect, but if I say that "I have understood. This is glass. This spectacle is spectacle. I have learned it from authority," that is a fact. I may be imperfect, but because I have learned from authorities that "This is a spectacle. This is called spectacle," then this statement is correct. Similarly, we may be imperfect, it doesn't matter, but because we are accepting the words and statement of Kṛṣṇa then our knowledge is imperfect…, perfect. It is not imperfect. (Scraping noise in background) (aside to devotee:) It does not shoot very…? All right.

So therefore Bhagavān uvāca. We have to hear from Bhagavān, not from rascals. Then your knowledge is perfect. If you hear from rascals, then you become rascal. Don't hear from any rascal. Hear from Bhagavān and take it and accept it. Then, gradually, your existence will be purified. Just like if somebody comes… Recently it so happened. There is a big Māyāvādī sannyāsī in India. His name is Akshananda Swami. Perhaps you know. Did you know? No. Anyone? Anyway, he is a Māyāvādī sannyāsī. So Acyutānanda Swami went to sell some books in their camp. So his disciple requested him, "Why don't you ask some question from Swamiji?" So he said, "What I have to ask from him?" He was so convinced that "What this rascal can say to me? I know. I have heard from Kṛṣṇa." This is knowledge. So if you stick to Kṛṣṇa and hear from Him, you haven't got to hear from any rascal, any rascal. Then you will waste time. Don't hear from any rascal.

Therefore we are presenting Bhagavad-gītā As It Is, as it is, without any change. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: [Bg. 18.65] "Just become My devotee. Always think of Me." We are teaching the same thing. We have no difficulty. What we are requesting you? "You think of Kṛṣṇa. Chant Hare Kṛṣṇa." That's all. Where is the difficulty? We don't say, "You think of that, this of that, to this demigod, that demigod." No. We don't say. What is the use of other demigod? We show all respect to everyone, even to the ant, but that does mean that any demigod, any damn, any rascal, should be worshiped as God? No. That is not possible. We can show respect even to the insignificant ant. Tṛṇād api sunīcena taror api sahiṣṇunā. That may be another thing. But we cannot accept anyone as God. That is not possible. That is knowledge. That is knowledge. Be convinced firmly, kṛṣṇas tu bhagavān svayam: [SB 1.3.28] "Bhagavān means Kṛṣṇa, nobody else." Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ [Bg. 7.20]. Anya-devatāḥ, accept as God, they are accepted by the rascals, hṛta-jñānāḥ, those who have lost their knowledge. They have lost their… Hṛta-jñānāḥ and naṣṭa-buddhayaḥ, those who have lost their knowledge. So don't be lost of your knowledge. Stick to Kṛṣṇa and accept His words as it is. Then you will be one day fearless, abhayaṁ sattva-saṁśuddhiḥ. Your existence will be purified, spiritual existence. Purified existence means spiritual existence. We are spiritual; we are not this material just like I am not this shirt, you are not this shirt. You are within the shirt. Similarly, asmin dehe. Dehino 'smin yathā dehe. Dehino 'smin yathā dehe [Bg. 2.13]. We are within the shirt. This is the first knowledge, that "I am not this body." Why I shall be puffed up with this body? This is superfluous. I am spirit soul. I am part and parcel of Kṛṣṇa; therefore my only business is with Kṛṣṇa.

Just like your hand, part and parcel of your body. Its only business is with this body. I am taking care of this body, I am taking of this hand, this leg, this head because there is intimate relationship with this body and with this head. I am not… Suppose if you are in danger, your head is in danger, I am not going to protect. But when my head is in danger, I prepared to give life. Similarly, we are part and parcel of Kṛṣṇa, and Kṛṣṇa is all-powerful. He says, "I will give you protection." Just like I am giving protection to my hands and legs, so what about Kṛṣṇa? Kṛṣṇa also prepared. But if you deny His protection, that is a different thing. But if you are prepared to take His protection, ahaṁ tvāṁ sarva-pāpebhyaḥ, then you should immediately attain abhayam, no more fear. Rākhe kṛṣṇa māre ke māre kṛṣṇa rākhe ke: "If Kṛṣṇa wants to kill you, who can save you? Nobody can save you. And if Kṛṣṇa wants to protect you, who can kill you?" This is… This is philosophy, abhayam. So if you want to be fearless, if you want to sanctify your existence, take to Kṛṣṇa consciousness, don't be deviated. Thank you very much. Hare Kṛṣṇa. (end)

710408BG.BOM

Bhagavad-gītā 16.2-7

Bombay, April 8, 1971

Prabhupāda:

ahiṁsā satyam akrodhas

tyāgaḥ śāntir apaiśunam

dayā bhūteṣv aloluptvaṁ

mārdavaṁ hrīr acāpalam

tejaḥ kṣamā dhṛtiḥ śaucam

adroho nātimānitā

bhavanti sampadaṁ daivīm

abhijātasya bhārata

These qualities have been discussed. They are called daiva, godly qualities. And nongodly qualities, demonic qualities:

dambho darpo 'bhimānaś ca

krodhaḥ pāruṣyam eva ca

ajñānaṁ cābhijātasya

pārtha sampadam āsurīm

Then He explains that "If you develop your godly characteristics, then you make progress toward liberation." Daivī sampad vimokṣāya [Bg. 16.5]. Vimokṣa. Vimokṣa means liberation. This word vimokṣa is very significant. Mokṣa means liberation. And why this word vi? Vi means viśeṣa, specifically. Specifically mokṣa. There are two kinds of mokṣas. Actually, there are five kinds of mokṣa, but five kinds can be divided into two kinds. Liberation… Sāyujya, sāmīpya, sālokya, sārūpya, sārṣṭi [Cc. Madhya 6.266]. Then again, these five kinds of liberation can be divided into two. One is sāyujya-mukti and another: sārūpya, sālokya, sārṣṭi, sāmīpya-these four into one division. Sāyujya-mukti means to merge into the existence of the Supreme. And sārūpya-mukti means to acquire exactly the bodily feature of Viṣṇu, four hands. Just like in the Vaikuṇṭha the inhabitants are exactly of the same feature as Nārāyaṇa. They have got also four hands. You cannot distinguish who is Nārāyaṇa and who is not Nārāyaṇa. So that is called sārūpya-mukti. Just like when vaikuṇṭha-dūtas were sent to reclaim Ajāmila, they were four-handed, exactly looking like Nārāyaṇa.

It can be understood. Just in this planet, if the president of the Indian Union comes here, unless he is very well known, nobody can distinguish who is president and who is a common gentleman because the features are the same. Similarly, in the Vaikuṇṭhaloka, the residents of Vaikuṇṭha are exactly like Nārāyaṇa. Sārūpya-mukti. Sālokya-mukti. Sālokya-mukti means to live in the same planets where God is living, Nārāyaṇa is living. And sārṣṭi, you acquire the same opulence as Nārāyaṇa has got opulences. And sāmīpya. Sāmīpya means to remain always with Nārāyaṇa as associates. Just like Kṛṣṇa, Kṛṣṇa has His associates. Kṛṣṇa, when He appeared on this material world, He had His eternal associates: the cowherds boys, the gopīs. They're always with Kṛṣṇa. That is called sāmīpya. They are never away from Kṛṣṇa. It is possible. Everyone can attain. Kṛṣṇa comes down on this planet to exhibit His vṛndāvana-līlā just to attract us that anyone can have the same facilities, to play with Kṛṣṇa, to talk with Kṛṣṇa. That is described in the Śrīmad-Bhāgavatam.

itthaṁ satāṁ brahma-sukhānubhūtyā

dāsyaṁ gatānāṁ para-daivatena

māyāśritānāṁ nara-dārakeṇa

sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ

[SB 10.12.11]

Śukadeva Gosvāmī is describing the Kṛṣṇa and His friends, cowherds boys, playing together. So he is remarking that "These boys who are playing with Kṛṣṇa, they are not ordinary boys because they are playing with… Itthaṁ brahma-sukhānubhūtyā. Itthaṁ satāṁ brahma-sukhānubhūtyā. "They are playing with the Absolute Truth who is realized by the great sages as the impersonal Brahman." There are different features of the Absolute Truth: impersonal Brahman, localized Paramātmā, and Personality of Godhead. So those who are attached to impersonal Brahman… Śukadeva Gosvāmī says that these boys who are playing with Kṛṣṇa… Kṛṣṇa is brahma-sukhānubhūtyā, the origin of brahma-sukha. It is also stated in the Bhagavad-gītā, brahmaṇaḥ ahaṁ pratiṣṭhā: "The Brahman, the impersonal Brahman, is situated on Me." Because Brahman is the bodily effulgence of Kṛṣṇa. Yasya prabhā prabhavato jagad-aṇḍa-koṭiḥ [Bs. 5.40]. Therefore Śukadeva Gosvāmī says that "These boys, they are not ordinary boys. They are playing with the Supreme Brahman." Itthaṁ satāṁ brahma-sukhānubhūtyā. And dāsyaṁ gatānāṁ para-daivatena. And those who are devotees, those who have taken their position as eternal servant of God, dāsyaṁ gatānām, for them, He is the Supreme Personality of Godhead. For the impersonalists, He is the Supreme Brahman. And for the personalists, devotees, He is the Supreme Personality of Godhead. And māyāśritānāṁ nara-dārakeṇa. And those who are under the influence of the illusory energy, māyā, for them, this Kṛṣṇa is ordinary boy. Māyāśritānām. They cannot see Kṛṣṇa. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Those who are mūḍhas, not sufficient knowledge, poor fund of knowledge, they accept Kṛṣṇa as ordinary person. So therefore… Bhāgavata also says māyāśritānāṁ nara-dārakeṇa: "Those who are under the protection of māyā, illusory energy, for them Kṛṣṇa is ordinary person or human being." But these boys are playing, kṛta-puṇya-puñjāḥ [SB 10.12.11]. Kṛta-puṇya-puñjāḥ. Puñjāḥ means stock, huge stock of pious activities. Therefore they have come to the position, directly playing with Kṛṣṇa. They have become associates. So that is possible. Anyone can become direct associate of Kṛṣṇa. That is called sāmīpya-mukti, always with Kṛṣṇa. Whenever Kṛṣṇa appears, they also appear.

So there are two kinds of muktis. So far sāyujya-mukti is concerned, that is not very sure. What is this sound? (thumping sound like drum or machine in background) Sāyujya-mukti, one who takes liberation of merging into the existence of the Supreme Absolute Truth, that is not very secure position because they may fall down again to the material world. That is also stated in the Śrīmad-Bhāgavatam. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ [SB 10.2.32]. These impersonalists, after undergoing severe austerities… To come to the Brahman platform, impersonal Brahman platform, that is also not very easy. One has to undergo severe austerities. Tapasya. Nothing can be achieved with(out) tapasya. Any kind of liberation cannot be achieved without tapasya. That is the verdict of all Vedic literature. You cannot make it very easily accessible, but for this age it is easily accessible. Because the people are not so advanced, therefore śāstra gives them a little concession.

Just like in the race, the horse which is weak, it gives, some concession is given. And those who are strong, they are overloaded. Similarly, because the people of this age are not very strong, spiritually inclined, therefore for this particular age of Kali the tapasya has been, I mean to say, decreased. Just like these boys and girls. The tapasya means they have simply given up some bad habits: no illicit sex life, no intoxication, no meat-eating, no gambling. That's all. Very easy. Now, you can see this is tapasya. And chanting Hare Kṛṣṇa mantra twenty-four hours. This is the tapasya for Kali-yuga. Kalau nāsty eva nāsty eva nāsty eva. Any other means of meditation, offering sacrifices, or worshiping the Deity in the temple, these are difficult task, especially in this age. Kalau tad dhari-kīrtanāt. In this age, simply by chanting Hare Kṛṣṇa mantra, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, Hare Rāma Hare Rāma Rāma Rāma Hare Hare, one can very easily make advance in spiritual life.

And you can see how these boys and girls, those who are coming from Western countries, although they had many misgivings in their past life, now they are pure. Only (on) account of chanting this Hare Kṛṣṇa mantra. This is… They are now developing the daivī sampat. Daivī sampat means the characteristics by which they can make very easy progress for liberation and spiritual realization. That is called daivī sampat. As soon as one becomes a devotee, this daivī sampat automatically becomes manifested. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ [SB 5.18.12]. As soon as one develops his original dormant love of God, or Kṛṣṇa consciousness, then all the good qualities becomes manifest. Because the good qualities are already there. This is the process. People are trying to make people very honest. But how they can be honest? Unless there is Kṛṣṇa consciousness, it is very difficult to become honest. Harāv abhaktasya kuto mahad-guṇāḥ. Mahad-guṇāḥ, good qualities, good characteristics, good behavior, moral qualities, cannot be developed if one is not Kṛṣṇa conscious. That is not possible. If people are simply paid to be Kṛṣṇa conscious, then the state will save so much expense. Because they have to maintain huge establishment to stop criminal activities. But if people become devotees, there will be no more criminal activities. That's a fact.

Therefore it is the duty of everyone to train everyone. Just like the parents. They should train their children to become Kṛṣṇa conscious. The state should encourage how people can become Kṛṣṇa conscious. Then automatically all the good qualities will come. Now, actually, in the United States the government is realizing the importance of our movement because the government has failed to stop this intoxication habit, LSD. In the Western countries, the younger generation are becoming too much addicted to this intoxication, LSD habit, and it has become a problem to the government and they have established so many institutions to stop this habit, but they have failed. But they are seeing wonderful result amongst our camp, that simply coming to Kṛṣṇa consciousness, they have given all intoxication. It is practical. They have given up. So some of the institutions, government, they are inviting us, that "How you can help?" So we say that "Our process is simple. We cannot take any other process. Our process is that if anyone wants to be cured from this bad habit, then let him come, live with us. That's all. Sit down here. Chant Hare Kṛṣṇa mantra. See the ārati, and take prasādam." And there is no… We don't supply any tea or coffee. No. We cannot supply. And nobody grudges also, that "You are not supplying us tea or coffee or cigarettes." No. So the spiritual power is so nice that automatically forget. Paraṁ dṛṣṭvā nivartate [Bg. 9.59], as it is stated in the Bhagavad-gītā. If you find something very palatable, very nice, then you give up the bad thing. If you are offered a nice rasagullā, why should you take ordinary molasses or gur or anything else? Paraṁ dṛṣṭvā nivartate. That is the formula given by Lord Kṛṣṇa. When one relishes a transcendental pleasure, he automatically gives up the so-called material pleasure, automatically.

So therefore Kṛṣṇa is stressing that, daivī sampad vimokṣāya. These daivī sampad characteristics should be encouraged to make one liberated, vimokṣāya. Just like these boys and girls have become liberated from all bad habits. Daivī sampad vimokṣāya. Daivī sampad vimokṣāya nibandhāyāsurī matā. And if you develop demonic qualities, then you become more and more entangled in this material existence. It is very risky. We are thinking that "Let me enjoy this life to my best capacity," as the atheist class of people think, but they do not know how much risk they are taking. If I develop my characteristics like cats and dogs, then my next life is becoming bound up in the body of cats and dogs. But they do not know the science. How the transmigration of the soul is evolving in 8,400,000 species of life, the modern science they do not know. They do not know, but there is, there is law.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

We have come to this civilized form of human being. Especially we have taken birth in India. It is a good fortune. It is an opportunity given by prakṛti. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ. So we should take advantage of this opportunity. here in India we have got this sublime knowledge of Veda, and here there are still thousands and thousands of saintly persons. So we should take advantage of this facility. Caitanya Mahāprabhu therefore said that "Anyone who has taken birth in the land of Bhāratavarṣa…" Bhārata-bhūmite manuṣya janma haila yāra: [Cc. Ādi 9.41] "Anyone who has taken birth in this land of Bhāratavarṣa…" Janma sārthaka kari' kara para-upakāra: "First of all make your life perfect by taking advantage of this Vedic facility, and then distribute this knowledge all over the world." This is injunction. This is the mission of Lord Caitanya.

So it is practically being utilized in this Kṛṣṇa consciousness movement. We are giving the knowledge, this knowledge, to the western world in different ways. For the mass of people simply by chanting, making them purified. And the class of people, we have got books. We have got many important books. Let them understand our philosophy with, I mean to say, scientific knowledge, with philosophical vision. Not that we are simply sentimentalists, simply dancing. We have got… Dancing is not sentimental. It is spiritual ecstasy. It is not ordinary dancing. This dancing is not ordinary dancing. So anyway, if you think that this dancing is a sentimental caricature, you may think like that, but if you want to understand through philosophy and science, we can supply you immense literature.

So this is the duty. This is the duty of all responsible Indians, how to make his life perfect, utilizing Vedic knowledge, and then distribute it throughout the whole world. Because in other parts of the world they have no such advantage. Why these American boys are coming to us? Because they did not get the advantage of spiritual life, but they are seeking after spiritual life. Athāto brahma jijñāsā. They are fed up with this materialistic way of life. They want something spiritual. But because there is no such information, there is no such leader, they are becoming hippies, frustrated, confused. And because here is something substantial, they are taking it. This is the secret of success of this Kṛṣṇa consciousness movement.

So here it is clearly stated, daivī sampad vimokṣāya. If you do not develop your godly qualities, then there is no question of liberation. It is not a fashion, that you do anything nonsense and simply take as Vedānta and talk while smoking, and you become liberated. It is not so easy. It is not so easy. You have to form your Vedānta character; then you can understand this philosophy.

yeṣāṁ (tv) anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

[Bg. 7.28]

So those who come to Kṛṣṇa consciousness, they are not ordinary persons because Kṛṣṇa says personally, who can come to Him: te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ. Dṛḍha-vrata means with firm conviction that simply by devotional service to Kṛṣṇa, simply by becoming Kṛṣṇa conscious, one becomes perfect in all respects. This is called faith. This is called faith. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām, te dvandva-moha-nirmuktāḥ.

Duality. Our position in this dual world is we are always doubtful. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], but we are doubtful. That is material influence. "How it is that simply by surrendering to Kṛṣṇa I become free from all material contamination or sinful activities results?" Doubt. But actually, you should not be doubtful. You should accept because Kṛṣṇa is the Supreme Personality of Godhead. You should accept His word as it is. And because we are doubtful, we are presenting Kṛṣṇa in a different way. And there are so many commentators, so many swamis, they put Kṛṣṇa in a different way. But Kṛṣṇa is Kṛṣṇa. Law of identity. You cannot comment on the Kṛṣṇa's personality. He says that "I am the Supreme Personality of Godhead." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is no more superior authority than Me." We accept that. Then we can understand Bhagavad-gītā and take advantage of it; otherwise (it is) not possible. And that requires daivī sampat, godly characteristics.

So those godly characteristics are there. Either you practice yourself to come to the godly characteristics or there is simply method, if you take to devotional service, all the godly qualities automatically come. This is the process. So in this age, to develop these godly qualities is very difficult. But if you take to Kṛṣṇa consciousness by the simple method, by chanting Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare, then automatically you develop all the godly qualities.

daivī sampad vimokṣāya

nibandhāyāsurī matā

mā śucaḥ sampadaṁ daivīm

abhijāto 'si pāṇḍava

[Bg. 16.5]

Now, Arjuna is encouraged because Arjuna was thinking in the terms of material calculation. Just like Gandhi introduced this nonviolence. That is material calculation. It is all right. To become nonviolent is good qualification. But from spiritual calculation… Spiritual calculation means that surrendering unto Kṛṣṇa and then act. The difference between bhakti-yoga and ordinary karma is this: that when one's senses are purified under the direction of Kṛṣṇa or His representative, that is bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate. What is bhakti? Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. One has to become purified, sarvopādhi-vinirmukta. At the present moment we are encumbered with different types of designations. "I am Indian," "I am Christian," "I am Hindu," "I am Muslim," "I am this," "I am that." They are all upādhis. But when one comes to the understanding that "I am eternally servant of Kṛṣṇa," that is liberation. That is sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. Being identified with Kṛṣṇa's interest, he becomes nirmalam. That is mukti. Nirmalam means mukti. So long we are contaminated we are not mukta; we are conditioned. And as soon as we become nirmalam, that means mukti.

These things I have several times explained, in the Śrīmad-Bhāgavatam also, what is mukti. Mukti means to be situated in his original position. That is mukti. Just like a man is diseased, and if you say that "Now he is relieved from the diseased condition," that is mukti. Now he's healthy condition. That is mukti. Mukti means change of the condition. That is mukti. Not that something extraordinary happens. The change of condition. The baddha condition, this… The material conditional life means that we are embarrassed with so many plans and concoctions for sense gratification. That is not mukti. That is the stage of nonliberated position. And mukti means to be situated in his original position. That is mukti. Muktir hitvā anyathā rūpam. Hitvā anyathā rūpam. What that anyathā rūpam? Anyathā means otherwise. Everyone one of us acting otherwise. Somebody is acting that "I am Pakistani." "I am East Pakistani." "I am West Pakistani. Let us fight." Anyathā rūpam. A few days before they were all Pakistanis. When there was fighting between India and Pakistan, they were all united. Now they have changed their, another anyathā rūpam, that "I am Eastern Pakistani," "I am Western Pakistani." In this way, so long you are contaminated, you change your mind, you will change your position. But it's not that real position. Unless you come to the real position.

The real position is, as Kṛṣṇa says, that mamaivāṁśo jīva-bhūtaḥ: [Bg. 15.7] "All living entities are My parts and parcels." When you realize that "I am part and parcel of Kṛṣṇa; therefore my only business is to serve Kṛṣṇa…" Just like part and parcel of my body is always serving, similarly, we, being part and parcel of Kṛṣṇa, our only business is to be engaged in devotional service of Kṛṣṇa. That is mukti. Svarūpeṇa vyavasthitiḥ [SB 2.10.6]. So here Kṛṣṇa is encouraging Arjuna, mā śucaḥ: "Don't think that because I am engaging you to fight, don't think that you are demonic person." Because generally, people take, when one fights, he is considered to be violent demon. But Kṛṣṇa has already encouraged Arjuna to fight, but here he says that "These are the godly qualities." Apaiśunam, nonviolence, ahiṁsā kṣāntir ārjavam, ahiṁsā. These things have been stated. So because Arjuna is Kṛṣṇa's very intimate and dear friend, immediately He says… As soon as He says that daivī sampad vimokṣāya nibandhāyāsurī matā [Bg. 16.5]. Āsurī matā. This asurika fighting or asurika qualities, this is the cause of being entangled in this material existence. So Arjuna may be thinking that "I am fighting. I am also in asurika sampat." So Kṛṣṇa (is) immediately encouraging him, mā śucaḥ. Mā śucaḥ sampadaṁ daivīm abhijāto 'si bhārata: "Don't think that you are in the asurika sampat." Why? He was fighting, he was killing. Why Kṛṣṇa says that "You are in the daivī sampat"? The thing is that he is fighting not for himself; he is fighting for Kṛṣṇa. That is the secret. He was fighting for Kṛṣṇa.

Personally he was not inclined to fight. Nonviolent. "No, Kṛṣṇa. I cannot fight. I cannot kill my brothers and the grandfather and so many relatives on the other side. I cannot." That was his personal consideration. But when the consideration is in Kṛṣṇa consciousness, fighting for Kṛṣṇa, that is daivī sampad. So the summary is that if anyone is in Kṛṣṇa consciousness actually, not by concoction, by imagination, actually, then whatever he does, that is daivī. Whatever he does, that is daivī sampat. Mā nimittaṁ kṛtaṁ pāpaṁ puṇyāya eva kalpate.(?)

There are so many examples. We can cite some of them. Just like the gopīs. The gopīs at dead of night, when Kṛṣṇa's flute was being played… The gopīs were young girls. So immediately they give up their all engagement. Some of them were taking care of the children, some of them were cooking, some of them giving food to the husband. So many engagement. But they gave up any, everything and immediately went to Kṛṣṇa. Kṛṣṇa advised them, "Oh, at dead of night you have come here?" Those who have read Śrīmad-Bhāgavatam, these things are there. Now, for young woman to leave family and, I mean to say, home and go to the forest for another person, it is most abominable, sinful, in the ordinary eyes. Sinful. But because it was done for Kṛṣṇa, even Lord Caitanya says, ramya kecid upāsanā vraja-vadhu-vargeṇa ya kalpita(?): "What can be the best type of worship than what was comprehended by the gopīs?" So in the ordinary way, if a young man, young woman, goes to another person for dancing or some other purpose, that is most sinful. But this is to be understood.

Another example can be given. Just like Prahlāda Mahārāja. Prahlāda Mahārāja was so much harassed by his father, Hiraṇyakaśipu, and Lord Nṛsiṁhadeva appeared. And in the presence of Prahlāda Mahārāja, the father was killed. What is that prayer?

tava kara-kamala-vare nakham adbhuta-śṛṅgaṁ

dalita-hiraṇyakaśipu-tanu-bhṛṅgam

keśava dhṛta-narahari-rūpa jaya jagadīśa hare

So now, from materialistic point of view, you will see that Prahlāda Mahārāja, what kind of devotee he is? In his presence his father is being killed and he did not protest. So from the ordinary point of view, it is sinful. If your father is attacked by somebody, it is your duty. But Prahlāda Mahārāja didn't… Because Prahlāda Mahārāja knew… That is another chapter. In the later stage he made his father liberated. But from the superficial point of view, that he was present while his father was being killed… There are so many things, similar, other examples. Bali Mahārāja gave up his spiritual master for Kṛṣṇa's sake.

So here also the same example can be cited, that Kṛṣṇa says personally, mā śucaḥ sampadaṁ daivīm abhijāto 'si bhārata. My dear Arjuna, don't be worried that you are in the demonic situation. Your situation is daivika, godly. Why it is godly? Because although Arjuna was fighting, it was violent, because the fight was on account of Kṛṣṇa, therefore it is good. Otherwise how you can support? He was engaged in killing business and it is called daivī sampat. Then He explains,

dvau bhūta-sargau loke 'smin

daiva āsura eva ca

daivo vistaraśaḥ prokta

āsuraṁ pārtha me śṛṇu

[Bg. 16.6]

that "I have very vividly described what are the godly characteristics. Now I shall explain to you what are the demonic characteristics." Pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ [Bg. 16.7]. Who is a demon? A demon's first qualification is he does not know what is, I mean to say, real duty, or what one should do and what one should not do. [break] …pravṛtti. Pravṛtti and nivṛtti. There are two kinds of activities, pravṛtti. So if one does not know what kind of activities one can accept and what kind of activities one should reject, if he does not know, then he is a asura, demon. (end)

750130BG.HAW

Bhagavad-gītā 16.4

Hawaii, January 30, 1975

Nitāi: "Arrogance, pride, anger, conceit, harshness and ignorance-these qualities belong to those of demonic nature, O son of Pṛthā."

Prabhupāda:

dambho darpo 'bhimānaś ca

krodhaḥ pāruṣyam eva ca

ajñānaṁ cābhijātasya

pārtha sampadam āsurīm

We have discussed last night some of the divine characteristics, and abhayaṁ sattva-saṁśuddhiḥ, like that, sixteen divine characteristics. And here the demonic characteristics. We can understand a thing by analysis of characteristics. In the chemical laboratory, things are tested by characteristics. Just like this chemical: "Color is like this. Shape is like this. Then taste is like this. Then chemical reaction is like this." They are stated for each and every chemical, and we can understand the purity by the characteristic. The characteristic is also called dharma. Just like a snake. The snake characteristic is that unnecessarily, without any offense, it bites, and the animal which is bitten, he dies. This is the characteristic. Without any fault… The snake is going, and the other animal is going. Go, but the characteristic of snake is unnecessarily bites. This is the characteristic.

Cāṇakya Paṇḍita says, sarpaḥ krūraḥ khalaḥ krūraḥ sarpāt krūrataraḥ khalaḥ, that "Two kinds of krūraḥ, envious animals, are there. One is the snake, and the other is envious man." So Cāṇakya Paṇḍita said that "Both of them envious, but the envious man is more dangerous than the envious snake." Why? "Now, because the snake can be brought into submission…" (tapping noise) (Aside:) What is that? "…by herbs and mantra." There are snake charmer. They chant mantras, and they apply some herb, and the snake come under subjugation. But khalaḥ kena nivāryate: "But the snake-like man, he cannot be subdued at any cost."

So there are characteristics. By the characteristics we can understand who is a godly man and who is a demonic man. So they are stated. And the next verse is that daivī sampad vimokṣāya. If one has these divine characteristics, then he is eligible for going to the spiritual world. Vimokṣāya. Daivī sampad vimokṣāya nibandhāya āsurī matā [Bg. 16.5]. But these demonic characteristic, dambho darpaḥ abhimānaś ca pāruṣyam ajñānaṁ sampad āsurī, if we develop this kind of characteristic, then it is our material bondage. So we are the cause of material bondage and freedom from material world. We are, ourself, the cause. There is no other cause. Simply we have to develop either this demonic characteristic or the divine characteristic. So human life is meant for developing divine characteristic, not this demonic char… Demonic characteristic is already there. Just like dambhaḥ. A dog has also pride: "I am this dog, grr." (laughter) "I am fox terrier. I am this. I am that." So dambhaḥ is there even in the dog, even in the lower animal, even in the cat. But the divine characteristic, "Oh, I am so low," Tṛṇād api sunīcena, "I am lower than the grass. I am lower than the grass"… This is Caitanya Mahāprabhu's teaching. What is this dambhaḥ? Why I should be pride? What is this pride? So that is ignorance, due to ignorance. When one man is unnecessarily proud, that means it is due to ignorance. And Caitanya-caritāmṛta author, he describes himself that "I am lower than the worms in the stool."

purīṣera kīṭa haite muñi se laghiṣṭha

jagāi mādhāi haite muñi se pāpiṣṭha

[Cc. Ādi 5.205]

Adambhitvam. In the Ninth Chapter. Just the opposite. Why I shall be proud? What I have got? I am humble servant of Kṛṣṇa. Let me discharge my duties. But if one is proud after becoming a pure servant of Kṛṣṇa, that is very good. That dambhaḥ, that pride, is very glorious. "I am a servant of Kṛṣṇa." That is very nice. So one become… One has got the tendency to become proud. So if one is proud to become a cats and dog or a tiger or a so-called big man of this material world, that is for his bondage. Āsurī. Daivī sampad vimokṣāya [Bg. 16.5]. And that is daivī… If you become proud in daivī sampad, if you become proud by becoming the most confidential servant of Kṛṣṇa, the same pride is for your liberation. And if you become proud that "I am minister," or "I am this big dog or big…," that is for nibandhāya, your bondage, you will continue material life. By your spiritual pride… Of course, we must be proud after being situated in the spiritual platform. Otherwise that is also ignorance. So two things are there, daivī sampad and āsurī sampad. Āsurī sampad means more and more entanglement and bondage within this material world. And daivī sampad means your freedom from material world.

So first of all we must decide what we want. Whatever you want, you will have. Kṛṣṇa is very kind. If you want to remain bound up by the laws of material nature within this material world… Kāraṇaṁ guṇa-saṅgo 'sya [Bg. 13.22]. As we contaminate the different material modes of nature, we get different situation of life, different forms of body, different circumstances. Kṛṣṇa has arranged everything very accurately. His arrangement is very perfect. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. When He does something, He desires only. By His desires, the energies are there. Immediately the energy works. Just like you have got some energy. If you desire, immediately it begins to work. You have got experience. Similarly, we have got limited number of energies, and Kṛṣṇa has got unlimited number of energies. So if we desire to become something unlimitedly, Kṛṣṇa can supply you your necessities unlimitedly. Ye yathā māṁ prapadyante [Bg. 4.11]. That freedom is there. If you want to remain as a demon, then Kṛṣṇa will supply you all the ingredients, how you can flourish as a demon.

Just like there was Hiraṇyakaśipu and there was Prahlāda. Prahlāda was being supplied spiritual advancement of life, necessities, and Hiraṇyakaśipu was being supplied for demonic status of life. So it is Kṛṣṇa's pleasure that whatever you want, you can get it. You get all advantage by Kṛṣṇa. If you want to become a demon, Kṛṣṇa will supply you, "All right, you become a demon. You take whatever you want from Me." He will give you. Similarly, if you want to become a demigod or devotee, Kṛṣṇa will supply you all the necessities. Now it is my choice whether I shall become a demon and whether I shall become a devotee. This is my choice. Kṛṣṇa is equal to everyone. Samo 'haṁ sarva-bhūteṣu [Bg. 9.29]. Otherwise how He is God? If He is partial to somebody, then He is not God. He must be equal. He is equal to the devotee and nondevotee. Whatever the nondevotees want, Kṛṣṇa supplies. And whatever the devotees want, Kṛṣṇa supplies.

But He is very much pleased with the devotee. Therefore, his supplies are very immediate, and the demonic supply, that will depend on his work, karma. It will depend on the karma. And devotee's supply, because this is bhakti, it is immediately there. That is the difference. Kṛṣṇa says that. Ye tu bhajanti māṁ prītyā teṣu te mayi. There are millions of living beings. Some of them are devotees, and many of them are non-devotees. So Kṛṣṇa is kind to the nondevotees also. Whatever he wants, He will give him. But the necessities of the devotee is the first consideration for Kṛṣṇa. Ye tu bhajanti māṁ prītyā teṣu te mayi. That is Kṛṣṇa's… As the devotee is only searching the opportunity, how to serve Kṛṣṇa, similarly, Kṛṣṇa is also very eager to serve the devotee. That is a reciprocation of devotional service.

Now it is our choice whether we want to become a devotee or whether we want to remain a demon. That is my choice. Kṛṣṇa says that "You give up this demonic engagement and surrender to Me." That is Kṛṣṇa's desire. But if you do not agree with Kṛṣṇa's desire, if you want to enjoy your own desire, then also, Kṛṣṇa is also pleased, He will supply you the necessities. But that is not very good. We should agree to Kṛṣṇa's desires. We should not allow our desires, demonic desires, to grow. That is called tapasya. Our desires we should sacrifice. That is called sacrifice. We should only accept Kṛṣṇa's desire. That is the instruction of the Bhagavad-gītā. Arjuna's desire was not to fight, but Kṛṣṇa's desire was to fight, just the opposite. Arjuna ultimately agreed to Kṛṣṇa's desire: "Yes," kariṣye vacanaṁ tava [Bg. 18.73]: "Yes, I will act according to Your desire." That is bhakti.

This is the difference bhakti and karma. Karma means to fulfill my desires, and bhakti means to fulfill Kṛṣṇa's desires. That is the difference. Now you make your choice, whether you want to make your desires fulfilled or if you want to make Kṛṣṇa's desire fulfilled. If you make your decision to make Kṛṣṇa's desire fulfilled, then your life is successful. That is our Kṛṣṇa conscious life. "Kṛṣṇa wants it; I must do it. I will not do anything for me." That is Vṛndāvana. All the inhabitants of Vṛndāvana, they are trying to fulfill Kṛṣṇa's desire. The cowherds boys, the calves, the cows, the trees, the flowers, the water, the gopīs, the elderly inhabitants, mother Yaśodā, Nanda, they are all engaged in fulfilling Kṛṣṇa's desire. That is Vṛndāvana. So you can turn this material world into Vṛndāvana provided you agree to fulfill the desires of Kṛṣṇa. That is Vṛndāvana. And if you want to fulfill your own desires, that is material. This is the difference between material and spiritual.

The same thing, this house. This house is a house. The next door is a karmī's house, and this house is a temple. What is the difference? The difference is: in this house everyone is engaged to fulfill Kṛṣṇa's desire, and the other house, everyone is engaged in fulfilling his own desire. Therefore it is temple, and that is house. Otherwise, from the external feature, where is the difference? The same stone, the same wood, the same plants, the same land, the same kitchen-everything is same, and the business is the same. But here the business is to satisfy Kṛṣṇa, and the other houses, the business is to satisfy one's own senses. That is the difference between kāma and prema. When you try to fulfill the desires of Kṛṣṇa, that is prema. And when you want to fulfill your own desires, that is called kāma. There is no other.

Just like the gopīs. The gopīs are going to Kṛṣṇa, being captivated by the beauty of Kṛṣṇa, just like a young girl becomes captivated by seeing a very nice boy, or a nice boy is captivated to see the beauty of a girl. These are sense gratification. There is no prema; that is kāma. But the gopīs, they are going to Kṛṣṇa, superficially the same thing, like the young girls are going to a young boy, but they are going for Kṛṣṇa's satisfaction, not for their own satisfaction. That is the sublime. Therefore gopīs are so held in estimation even by Caitanya Mahāprabhu. Ramya kecid upāsanā vraja-vadhu-vargabhir ya kalpita: "There is no better type of upāsanā, worship, than it was conceived by the gopīs." Caitanya Mahāprabhu admitted that the topmost method of worshiping Kṛṣṇa is the type of worship offered by the gopīs. Topmost. Gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau muhur vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. The Gosvāmīs were always thinking of the gopīs' service to Kṛṣṇa. Gopī-bhāva-rasāmṛtābdhi.

So now the two things are there. The divine characteristic and the demonic characteristic. Both of them are there, now you have to select which one you want. If you actually want to love Kṛṣṇa, then take this divine characteristic. There is no cause of helplessness. You can… Just like amānitvam. Here it is said, dambhaḥ, adambhitvam. Adambhitvam, without any dambhaḥ. Here it is said, abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ. So you can practice this. That is devotional life. You have to practice this. If you want to be divine, your characteristics have to be changed. Here we are busy… (end)

720223BG.CAL

Bhagavad-gītā 16.5

Calcutta, February 23, 1972

Prabhupāda:

(daivī) sampad vimokṣāya

nibandhāyāsurī matā

mā śucaḥ sampadaṁ daivīm

abhijāto 'si pāṇḍava

[Bg. 16.5]

Arjuna is advised by Kṛṣṇa. He has described before the…, what is daivī sampati and what is āsurī sampat. Abhayaṁ sattva-saṁśuddhir. These are daivī sampat:

abhayaṁ sattva-saṁśuddhir

jñāna-yoga-vyavasthitiḥ

dānaṁ damaś ca yajñaś ca

svādhyāyas tapa ārjavam

ahiṁsā satyam akrodhas

tyāgaḥ śāntir apaiśunam

dayā bhūteṣv aloluptvaṁ

mārdavaṁ hrīr acāpalam

tejaḥ kṣamā dhṛtiḥ śaucam

adroho nāti mānitā

bhavanti sampadaṁ daivīm

abhijātasya bhārata

So there are two classes of men. There are two classes of men within this world. In the Viṣṇu Purāṇa it is said that viṣṇu-bhaktaḥ bhaved daivaḥ. Those are Viṣṇu bhaktas, devotee of Lord Viṣṇu. Three Deities-Viṣṇu, Maheśvara and Brahma. Brahma, Viṣṇu, Maheśvara. So those who are devotees of Viṣṇu, they are devatā. Not that the asuras, just like Rāvaṇa. Rāvaṇa was a great devotee of Lord Siva and Hiraṇyakaśipu was great devotee of Brahma, but both of them have been described as asura and rākṣasa. They are great devotee. Therefore the conclusion is there two classes of men, asura and devatā. The viṣṇu bhaktaḥ bhaved daivaḥ, those who are devotees of Lord Viṣṇu, they are deva, devatā, or demigods, and asuras tad-viparyayaḥ. What is the difference between devatā and asura? The, that is explained by Kṛṣṇa, that daivī sampad vimokṣāya [Bg. 16.5]. If you develop your divine qualities, as they're described, ahiṁsā, sattva-saṁśuddhiḥ… Sattva-saṁśuddhiḥ, sattva-saṁśuddhiḥ means existentional purification. Our…, we, as spirit soul, we are pure, original, because Kṛṣṇa is pure. Arjuna accepts Kṛṣṇa, after understanding Bhagavad-gītā, paraṁ brahma paraṁ dhāma pavitram-paramaṁ bhavān: [Bg. 10.12] "You are paraṁ pavitra.'' And God is paraṁ pavitra is admitted in the Īśopaniṣad. Apāpa-viddham, asnāviram. Asnāviram means in the body of God there are no veins, and therefore apāpa-viddham. Veins, as soon as you have got this veins, that is material body. The body is maintained under certain material condition. You eat, and this eating substance transformed into secretion, then through the veins this comes to the heart, and heart it becomes red, corpuscle, the blood, the blood is diffused. Therefore there are so many channels, veins. And these things are pushed on with the air, and if there is shortage of air circulation, the man becomes paralyzed. This is scientific. So these things are required for the material body, not for the spiritual body. In spiritual body, asnāviram, there is no vein. Therefore one who misunderstands Kṛṣṇa as having a material body, he has been described in the Bhagavad-gītā as mūḍhā. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. He has no veins. There is no difference between His body and His soul. We have got difference with our body and soul; therefore this existence with this material body is not śuddha, is not pure. Therefore, sattva-saṁśuddhir, abhayaṁ sattva-saṁśuddhir.

Śrīla Viśvanātha Cakravartī Ṭhākura has described, this abhayam means fearlessness, because, unless I become fearless, I cannot give up my present position. Just like, according to our Vedic system… Not our; everyone. Vedic system is for everyone. It is not that for a particular class of men, Vedic system. That's wrong. When Kṛṣṇa says catur varṇyaṁ mayā sṛṣṭam [Bg. 4.13], this Vedic system, it is for all, not for a particular country, a particular society. So the Vedic system is that one should accept the order, sannyāsa order, at the last stage of his life. Suppose one lives for a hundred years. He should become brahmacārī, student, for twenty five-years, then a married man for another twenty-five years, and after fifty years, pañcaśordhvaṁ vanaṁ vrajet, he should accept the vana-vāsī. Vana-vāsī means vānaprastha. Vāna: from vana, vāna, "one who has gone to the forest,'' vānaprastha. So then, when he is prepared, he should take sannyāsa. The whole institution is meant for sattva, sattva-saṁśuddhiḥ. So one has to purify his existentional life; otherwise, if he does not purify his existence, then he has to transmigrate from one body to another, and that is material existence. That is material existence. Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati. One has to transmigrate from lower species of life, aquatic life, to trees; from trees to insect; insect to birds; birds to beasts; and from beasts, that is evolution. That evolution is not Darwin's evolution. That evolution, it is called janmānta vāda. The soul is going from one body to another, not that the body is transforming. The Darwin's theory is that the body is transforming. No. Body cannot transform. Body can take the shape according to the desire of the soul, or according to the effects, resultant action, of one's karma. The different types of bodies are all there. Just like, in Calcutta, there are different types of apartments. So you can take an apartment or purchase an apartment according to the price you pay. That is, that is evolution. If you can pay more, then you can get nice body, nice apartment. This body is apartment. Ūrdhvaṁ gacchanti sattva-sthā [Bg. 14.18]. If you are regulated in the modes of goodness, sattva-sthā, sattva-guṇa, then you are promoted to the higher planetary system, higher system of life. Just like in the Bhagavad-gītā it is also said that śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo sañjāyate [Bg. 6.41]. One who is not mature in his performance of yoga, he is given chance, another chance-another chance in a very nice family, śucīnām, very pure brāhmaṇa family; śrīmatām, very rich, royal or very rich mercantile family. These are chances. Nature, under the order of Kṛṣṇa, is giving chances to us, giving chance to us to come out of the entanglement of birth and death: janma-mṛtyu-jarā-vyādhi duḥkha-doṣānudarśanam [Bg. 13.9]. One should be intelligent to see the troubles of these four incidences of life: janma-mṛtyu-jarā-vyādhi. That is the whole Vedic system-how to get out of these clutches. But they're given chance that "You do this, you do that, you do that,'' so regulated life, so that ultimately he can come out.

Therefore Bhagavān said, daivī sampad vimokṣāya [Bg. 16.5]. If you develop daivī sampat, these qualities, as described-ahiṁsā, sattva-saṁśuddhiḥ, ahiṁsā, so many things-then you'll get out, vimokṣāya. Unfortunately, the modern civilization, they do not know what is vimokṣāya. They're so blind. They do not know that there is some position which is called vimokṣāya. They do not know. They do not know what is next life. There is no educational system. I am traveling all over the world. There is not a single institution which is meant for giving education about the transmigration of the soul, how one can get better life. But they don't believe. They have no knowledge. That is āsurī sampat. That will be described here: pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ. Pravṛttim. Pravṛttim means attraction, or attachment. In what sort of activities we should be attached, and what sort of activities we shall be detached, that, the asuras, they do not know. Pravṛttiṁ ca nivṛttiṁ ca.

pravṛttiṁ ca nivṛttiṁ ca

janā na vidur āsuraḥ

na śaucaṁ nāpi cācāro

na satyaṁ teṣu vidyate

[Bg. 16.7]

These are the asuras. They do not know how their life should be directed, in which direction. That is called pravṛtti. And what sort of life they should be detached, give up, nivṛtti. Pravṛttis tu jīvātmana. That is another. Bhunam. Nivṛttis tu mahāphalām. The whole śāstra, whole Vedic direction is for pravṛtti-nirvṛtti. They are gradually training. Just like Loke vyavāyāmiṣa-madya-sevā nityā sujantoḥ. A living entity has got natural inclination for vyavāya, sex life; and madya sevāḥ, intoxication; āmiṣa sevāḥ, and meat-eating. A natural instinct there is. But asuras, they do not try to stop it. They want to increase it. That is asura life. I have got some disease. If I want to cure it, then doctor gives me some prescription that "You don't take.'' Just like diabetic patient. He is forbidden that "Don't take sugar, don't take starch.'' Nivṛtti. Similarly, the śāstra gives us direction that you should be accepting these things and you should be not accepting these things, śāstra. Just like in our society, we have picked up the most essential nivṛtti and pravṛtti. The pravṛtti… We are instructing our students, "No illicit sex life, no meat-eating, no āmiṣa-sevā.'' Āmiṣa-sevā nityā sujantoḥ. But the śāstra says that if you can give up nivṛttis tu mahāphalām, then your life is successful. But we are not prepared. If you are not prepared to accept the pravṛttis and not to accept the nivṛttis, then one must know that he is asura. Kṛṣṇa says here, pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ [Bg. 16.7]. They do not… "Oh, what is that?'' They say, even the big, big swamīs will say, "Oh, what is there wrong? You can eat anything. It doesn't matter. You can do anything. You simply give me fees, and I give you some special mantra.'' These things are going on. So because we want such cheaters… If I say, just like in our Society, if you had been given the freedom, "Now, whatever you like you can do,'' millions of students would have come. But that is not possible. We don't make any compromise like that, that "You can do whatever you like. You can eat whatever you like.'' No. We don't restrict to the ordinary man, but if one comes forward to become our student, serious student, then he must follow this pravṛtti-nirvṛtti. Otherwise he remains asura. What we have to make an asura a deva. That is our process. Kṛṣṇa consciousness means that it is not that if a man is born in an asura family he cannot be deva. No. He can be deva. Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ [Bg. 9.32]. Pāpa-yonayaḥ means asura-yonayaḥ, or lower than asura-yonayaḥ. Striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim. Everyone has got a chance.

So this Kṛṣṇa consciousness movement is giving chance to everyone to become devatā. It is so nice movement. Because without becoming devatā he'll be entangled. He'll be entangled. He'll have to. He has to continue this four process of birth, death, disease, and old age. That he has to. Therefore Kṛṣṇa says that daivī sampad vimokṣāya. If you want to get rid of this troublesome material existence, threefold miserable condition of material existence, then you have to develop daivī sampat. That can be developed. It is not that stereotype, one who is condemned, he cannot be raised. No. Anyone can be raised. Just like Caitanya Mahāprabhu accepted Jagāi and Mādhāi. They fell down. They're born…, they are born in brāhmaṇa family, nice family, but due to bad association they became drunkard, they became woman-hunters, meat-eating, gambling, so many, all these good qualities. At the present moment, in the human society, without these they are not civilized. They must have a club. What is this club? I have seen in Germany. Just like we have got, after few steps, a (Sanskrit?), similarly, in Hamburg I have seen, a few steps after there is a small club. What is the business of the club? The business of club that a young woman should be there, and there should be wine and cards for playing gambling. And whenever they get holiday, they, you won't find him at home. He has immediately gone to the club. You see? So these things… Not only in Germany. About, say, thirty years ago, one of my Godbrothers went to England, and Lord Zetland, he said that "Whether, Swamiji, you can make us brāhmaṇa?'' So he proposed these four things: "Yes. We can make you brāhmaṇa, provided you give up these bad habits.'' "What is that?'' "No illicit sex, no meat-eating, no gambling, no intoxication.'' He said, "It is impossible. This is our life!'' You see.

So it is very difficult. Therefore the pravṛtti-nirvṛtti, the Vedic rules have been formulated in such a way that if a man has got pravṛtti for meat-eating or drinking or for sex-life or gambling… So we know that gambling is allowed on the kālī-pūjā day. We know. Especially northern Indian people, mercantile people, they take it, advantage, gambling. And sex life is allowed married life. That is gradually nivṛtti, married life; otherwise they will become upstarts. The society will be lost. And meat-eating allowed also: "All right. Just offer a goat before Kali and take that.'' Not purchase from the market or slaughterhouse. No. So these things are there just to gradually make him refrain from all these habits. Nivṛtti. This is Vedic. Not that "Oh, there is in the Vedas Kālī-pūjā. We are devotees of Kali.'' Why? For meat-eating. That's all. They are…, they become devotees of Kali only for meat-eating. That's all. There is no other devotion. So actually… So nivṛtti. But that is nivṛtti-mārga. Nivṛtti-mārga. And in the Vaiṣṇava philosophy that immediately, immediately give up these things; otherwise it will be not possible. Because in the next line it is said,

daivī sampad vimokṣāya

nibandhāyāsurī matā

mā śucaḥ sampadaṁ daivīm

abhijāto 'si pāṇḍava

[Bg. 16.5]

"My dear Pāṇḍava, Arjuna, don't be afraid.'' Because as soon as Kṛṣṇa said that daivī sampad vimokṣāya, nibandhāyāsurī matā, so, nibhandāya āsurī matā, "I am fighting now.'' This is the business of āsurī. "I am now violent.'' So he became afraid that "Then I am also an āsurī sampat.'' That Kṛṣṇa immediately said, "No, no, no, don't be afraid.'' Mā śucaḥ. Mā śucaḥ sampadaṁ daivīm. "My dear Arjuna, you don't be afraid. Don't, don't be worried.'' Why? "Because you have no āsurī.'' "I am fighting.'' "You are fighting for Me; therefore you are not asura.'' Those who are fighting for their sense gratification, they're asuras, but if need be fighting for, for cause, right cause… Of course, everyone thinks right cause; therefore it should be confirmed. Just like Arjuna. Arjuna fought when he understood that "This fighting is right cause, it is sanctioned by Kṛṣṇa.'' Then it is right cause. You cannot make your right cause. You can not formulate that "This is right cause.'' That is mental concoction. You must get it sanctioned. That is a principle of daivī life, divine life.

Divine life means, as it is stated in the Bhāgavata, that ataḥ pumbhir dvija-śreṣṭha. In Naimiṣāraṇya, all the big brāhmaṇas were addressed by Suta Gosvāmī, and he said that "My dear all the great brāhmaṇas, you are present here,'' ataḥ puṁsāṁ dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. There are different duties of the varṇa and āśrama. A brāhmaṇa has got his duty, a kṣatriya has got his duty. Now, a kṣatriya's duty is fighting. So how this fighting can be utilized as perfection of life? Nobody will say, "Oh! Fighting, how it is perfection, killing others?'' No. There is perfection. What is that? Ataḥ pumbhir dvija-śreṣṭha varṇāśrama-vibhāgaśaḥ svanuṣṭhitasya dharmasya. You are kṣatriya; your dharma is fighting. You try to please the Supreme Lord by your fighting. That is perfection. You are brāhmaṇa, so you try to please the Supreme Lord by your brahminical knowledge. What is that brahminical? Brahma jānātīti brāhmaṇaḥ. So one who knows brahma, he is brāhmaṇa. Then, then next stage is for brāhmaṇa to become Vaiṣṇava. To become Vaiṣṇava. Because brahmaṇo hi pratiṣṭhāham. Simply one, if one stop simply by brahma knowledge and does not make further progress, that is not perfection. Perfection is, Kṛṣṇa says that "I am the origin of brahmajyoti.'' Therefore from the brahmajyoti one should make progress up to Kṛṣṇa. Just like sunshine. You are in, everyone, is sunshine. That's all right. But if you have got power, then you'll reach the sun planet, you'll see the sun-god, because the original source of the sunshine is the sun-god. Similarly, brahmajyoti, the origin of brahmajyoti is Kṛṣṇa, brahmaṇo hi pratiṣṭhāham. Brahmajyoti is emanating from the body of Kṛṣṇa. It is, it is confirmed in the Brahma-saṁhitā, yasya prabhā prabhavato jagand-aṇḍa-koṭi [Bs. 5.40]. So in this way we make progress. So here Arjuna, although he was fighter, Arjuna did not change his position. He did not become a brāhmaṇa. After hearing Bhagavad-gītā it is not that he gave up his profession as a kṣatriya and went to Himalaya to become a brāhmaṇa, meditation. No. He became perfect by his own profession. How? Because he satisfied Kṛṣṇa. So you can be situated in any position. That does not matter. But try to satisfy Kṛṣṇa. That is Kṛṣṇa consciousness movement: how to satisfy Kṛṣṇa. It is not very difficult. Kṛṣṇa says… Now you can say that "Arjuna was a fighter, and there was great need of the Kurukṣetra fighting, so he satisfied Kṛṣṇa, but I am a poor man, I am not Kṣatriya, not (indistinct).'' That doesn't matter. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. No, you come here. Here is Kṛṣṇa. You always think of Kṛṣṇa, man-manā. You become devotee of Kṛṣṇa. Whatever you can, offer to Kṛṣṇa. Man-manā bhava mad-bhakto mad-yājī: you worship Kṛṣṇa. If you don't come here, you can do it in, at your home. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. Somehow or other, you become Kṛṣṇa conscious. There is no difficulty. "No, I have no money. I cannot worship Kṛṣṇa in this way, so gorgeously.'' No. That Kṛṣṇa does not say. Kṛṣṇa says, patraṁ puṣpaṁ phalam: "If you are poor man, all right, you give Me little fruit, little flower, little water, I'll eat it.'' Then what do you want more? Or if you cannot do anything, chant Hare Kṛṣṇa.

So Kṛṣṇa consciousness movement is so easy. Everyone can take it and make his life successful. Daivī sampad vimokṣāya nibandhāyāsurī matā, mā śucaḥ sampadaṁ… [Bg. 16.5]. Here, just to tell the devotees that even they are engaged, that Hanumān become engaged in fighting with Rāvaṇa, but he became the greatest devotee of Lord Rāmacandra. Arjuna also became engaged with, in fighting with the Kauravas, and he is the greatest. Bhakto 'si priyo 'si me [Bg. 4.3]. Kṛṣṇa gives (indistinct) to him: "You are My dear friend, priyo 'si bhakto 'si.'' Similarly, we can do everything for Kṛṣṇa. Lord Caitanya Mahāprabhu says,

āmāra ajñāya guru hañā tara ei deśa

yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa

[Cc. Madhya 7.128]

Yāre dekha tāre kaha kṛṣṇa… Everyone, you can do that. There is no difficulty. Prāṇair arthair dhiyā vācā. Any…, somebody can dedicate his life, somebody can dedicate his money, somebody can dedicate his intelligence, somebody can dedicate his words. So it is not at all difficulty. In this way, simply by accepting the process of Kṛṣṇa consciousness, one develops the daivī sampat, divine quality. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇair tatra samāsate surāḥ. As soon as one becomes devotee, with all the divinely, godly qualities one becomes developed.

yasyāsti bhaktir bhagavaty akiñcanā

sarvair guṇair tatra samāsate surāḥ

harāv abhaktasya kuto mahad-guṇā

mano-rathenāsati dhāvato bahiḥ

[SB 5.18.12]

Because people are not devotees of God, therefore despite all education, all advancement of scientific knowledge, still they are dealing like cats and dogs. They are not peaceful. The peace cannot be attained without Kṛṣṇa consciousness. Ahaṁ hi sarva-yajñānāṁ bhoktā ca prabhur eva ca. Simply by practicing Kṛṣṇa consciousness there can be peace, there can be prosperity, there can be happiness. Otherwise we shall be entangled. It is clearly mentioned here by Kṛṣṇa, daivī sampad vimokṣāya. And daivī sampat means, the example is Arjuna. He immediately takes up, Arjuna: mā śucaḥ. "You are, you are already developed with daivī, daivī sampat.'' Mā śucaḥ: "You haven't got to worry.''

Abhijāto 'si, "From the birth you are born devotee; therefore daivī sampat. You are born devotee.'' The Pāṇḍava, whole Pāṇḍava family, they are devotees. Therefore, simply if you become devotee of Lord Kṛṣṇa, then you acquire all the daivī sampat, and then your life is successful. You become.

In another place also Kṛṣṇa says, in the Fourth Chapter, that janma karma me divyam [Bg. 4.9]. Without daivī sampat nobody can understand Kṛṣṇa. Without daivī sampat. Both ways. If you try to understand Kṛṣṇa, then automatically the daivī sampat will be developed; or by developing daivī sampat you can understand Kṛṣṇa. But that is very difficult. Better you touch the electric and you become electrified. Simply by, simply by māṁ ca yo 'vyabhicārena bhakti-yogena sevate [Bg. 14.26]. That Kṛṣṇa advised. Simply avyabhicāreṇa, pure devotional service. If you engage yourself in pure devotional service to Kṛṣṇa, then sa guṇān samatītyaitān brahma-bhūyāya kal… [Bg. 14.26], immediately you become elevated to the position of brahma. These things are described very nicely, explained in the Bhagavad-gītā. Our only propaganda is that you try to avoid these four principles of sinful life: illicit sex, meat-eating, gambling and intoxication. And chant Hare Kṛṣṇa and read Bhagavad-gītā-your life is successful.

Thank you very much. [break] …on this side.

Guest: Yes. Bhagavad-gītā teaches us that one should treat a piece of gold…

Prabhupāda: Hm?

Guest: …a piece of gold and a piece of stone alike. Is it practically considered?

Prabhupāda: Where it is stated?

Devotee: One should treat a piece of gold and a piece of stone…

Prabhupāda: Where it is stated?

Guest: In the Bhagavad-gītā.

Prabhupāda: Where? You recite the śloka.

Guest: Well I can't…

Prabhupāda: That's all. This is not question. If you have no clear idea, where the question? Where it is stated? Do you…, are practically can do that-a piece of gold and piece of stone, the same thing? There is a verse, sama-loṣṭrāśma-kāñcanaḥ. So that is very advanced stage, when one knows that everything is made of matter, so what is the value? Why you can't give more value to the stone, because originally everything is made of matter? There is one thing, paṇḍitāh sama-darśinaḥ [Bg. 5.18]. But that is when one has attained a very perfectional stage, not for the ordinary man. Ordinary man, you cannot say that "I treat a piece of stone and piece of gold the same way.'' Then why don't you take a piece of stone? Can you say? Suppose if you have gone to a, purchasing to a goldsmith shop. So I say, "Sir, you take this ornament made of stone and you pay me the price of gold.'' Would you agree? Then there is no such… It must be practical. In the practical life that is very higher stage. Those who do not care either for… Just like Sanatāna Gosvāmī. Sanatāna Goswāmī was Vṛndāvana. He was chanting Hare Kṛṣṇa, Hare Kṛṣṇa, always. Then, one brāhmaṇa, he was very poor-perhaps you know this story-he worshiped Lord Siva, and when Lord Siva was pleased, then he wanted to take him, give him some benediction. So, "What do you want?'' So he said, "Give me the best thing, so I shall be the greatest of all.'' That he said, "Oh, I haven't got such thing, but if you want, you go to Sanatāna Goswāmī.'' "Where is Sanatāna Gosvāmī?'' "Vṛndāvana.'' So when he went there, so he had a touchstone. The touchstone was kept with the garbage, and he asked him, "All right, you take that. You are poor man. You take the stone, and if you touch this stone with iron, it will turn into gold. You take this. Find out in that garbage.'' So he took it and went away. So on the street he began to think that "Lord Siva advised me that 'He has the best thing. You go there.' But he has given me this stone-it is very nice-but why did he keep it with the garbage? He has not delivered me the best thing.'' So he returned back. So when he returned back, then Sanatāna Goswāmī…, he said, "Sir, I, I, this is very nice, but I don't think this is the best thing, because Lord Siva said me that you have the best thing. If it is the best thing, why did you keep it with the garbage?'' So Sanatāna Goswāmī smiled and said, "Yes, it is not the best thing, but for you it was the best thing. You want more than this, more valuable?'' "Yes, sir. For that purpose I came.'' "Then take this stone and throw in the Yamunā.'' So he threw it, and, "Sit down, chant Hare Kṛṣṇa.'' You see? Those who are actually attached, sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170], for them it is equally valuable. Not for ordinary men. So we cannot jump to the highest position. That is not possible. Therefore we have to go abhayaṁ sattva-saṁśuddhiḥ. This process is recommended. Kṛṣṇa says, and Kṛṣṇa says also this. So actually, Kṛṣṇa says ultimately, sarva-guhyatamam, "The most confidential knowledge I am giving you: sarva dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66]. This is the most confidential.'' So, so long we are not able to come to the platform of thinking the gold and the stone on the equal value, we have to follow these rules and regulation. But that is the highest consideration. Just like Sanatāna Goswāmī, he didn't care for this touchstone. Not for the ordinary man. The ordinary man cannot make that all of a sudden; therefore it is not for him. So what was the purpose of saying that Gītā says sama-loṣṭrāśma-kāñcanaḥ? Why did you raise this question? What is the purpose? We can not raise, ordinary man, but why did you raise this question? What is the purpose?

Guest: I think this is practical for a householder.

Prabhupāda: But I don't think. Then what is the difference? Therefore, household luxury is allowed up to fiftieth year in order to learn, pañcaśordhvaṁ vanaṁ vrajet. That is Vedic system. Not to remain householder until you are fired, you see, or you are taken by death. Just like our big leaders. They won't give up their householder's life unless he is fired to death, or death takes him away. That is not very good proposition. My Guru Mahārāja used to say that this householder life means it is a concession for sense gratification. That's all. But our position is that we should not continue sense gratification for all the life. The sense gratification process is going on by the hogs and dogs throughout the whole life, but we should not be like hogs and dogs. We should cease at a certain time. Pañcaśordhvaṁ vanaṁ vrajet. So far, no more. That should be our model. Not that continue. That, that is Vedic way of life. Pravṛttiṁ-nivṛtti. So long pravṛtti, attraction for household life, and next nivṛtti, "Now I shall be detached.'' But the asuras, as it is said, pravṛttiṁ ca nivṛttiṁ ca na vidur āsurāḥ janāḥ [Bg. 16.7]. And if you continue simply pravṛtti-mārga, then you'll remain asura; you don't become deva. The whole process Vedic system is, even if you are asuras, gradually by practice, by good association, by following the principles of śāstra, we can become deva. So our, this Kṛṣṇa consciousness movement, actually we're doing that. These boys, they are so…, according to our śāstras they are born in asura families, but they are coming deva. And they have become devas. So that is not impossible. It doesn't matter, janmana jāyate śūdraḥ saṅskarād bhaved dvijaḥ. Anyone can be born of lowborn, śūdra-born, or lower than śūdra born, but by this process, Kṛṣṇa consciousness, kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ ye 'nye ca pāpā [SB 2.4.18]-more than, still lower born-śudhyanti prabhaviṣṇave namaḥ. That is the wonderful, I mean to say, power of the Supreme Lord. So we are trying to bring everyone-Hindus, Muslims, or mlecchas, Yavanas, Kirāta, Āndhras-anyone come to Kṛṣṇa consciousness, there is no limitation. We don't say, "No. Because you are born in this family, you can not take to Kṛṣṇa consciousness.'' Everyone can. Just like in Africa, they are also taking. They are becoming Vaiṣṇava.

So this is our main business. This is the business of every Indian. Caitanya Mahāprabhu said,

bhārata-bhūmite manuṣya-janma haila yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

Janma sārthaka kari. First of all we have to make our life perfect by following these principles. Not that we shall remain all along gṛhastha. No. That is not Vedic injunction. At a certain age you must give up your gṛhastha life. Whatever is done is done. That's all. Finished. That is Vedic civilization. Brahmacārī, vānaprastha, uh…, gṛhastha, vānaprastha, then sannyāsa. Four orders of spiritual life and four orders of material life, brāhmaṇa, kṣatriya, vaiśya, śūdra. This is called varṇāśrama-dharma. So India, it is especially practiced, India. This bhārata-bhūmi specially. Therefore bhārata-bhūmi is called puṇya-bhūmi. But we are giving up all this. We are becoming allured by something else. That is our misfortune. (end)

750131BG.HAW

Bhagavad-gītā 16.5

Hawaii, January 31, 1975

Devotee: The transcendental qualities are conducive to liberation, whereas the demoniac qualities make for bondage. Do not worry, O son of Pāṇḍu, for you are born with the divine qualities.

Prabhupāda:

daivī sampad vimokṣāya

nibandhāyāsurī matā

mā śucaḥ sampadaṁ daivīm

abhijāto 'si pāṇḍava

[Bg. 16.5]

This is very important verse. Daivi sampad the qualities, divine qualities. That is described abhayam sattva samsuddhir, That is elaborately stated in the fisrt verse (indistinct)

abhayaṁ sattva-saṁśuddhir

jñāna-yoga-vyavasthitiḥ

dānaṁ damaś ca yajñaś ca

svādhyāyas tapa ārjavam

ahiṁsā satyam akrodhas

tyāgaḥ śāntir apaiśunam

dayā bhūteṣv aloluptvaṁ

mārdavaṁ hrīr acāpalam

tejaḥ kṣamā dhṛtiḥ śaucam

adroho nātimānitā

bhavanti sampadaṁ daivīm…

These are the daivī sampad. So last night we have discussed. That daivī sampad is described. There is nothing secret. Everything is open. So if you develop these qualities, abhayaṁ sattva-saṁśuddhiḥ, etc., then you become qualified with divine possession, Sampatti. Sampatti means what you possess, under your control. So sampatti, two kinds of sampatti, divine sampatti and demonic sampatti. Demonic sampatti also described,

dambho darpo 'bhimānaś ca

krodhaḥ pāruṣyam eva ca

ajñānaṁ cābhijātasya

pārtha sampadam āsurīm

Now, asura, the adjective is āsurīm. So āsurīm and daivīm, two sampattis are there. They are open before you. Now you take up whatever you like. It is up to you. It is not forbidden that daivī sampatti is meant for a class of men and āsurī sampatti is meant for another class of men, no. Kṛṣṇa is open to everyone.

Kṛṣṇa is not monopolized by a certain class of men. Don't think like that, that "Kṛṣṇa is Indian, Kṛṣṇa is Hindu," or like that, or "kṣatriya. Therefore He is meant for others." No. Because He is the Supreme Personality of Godhead, He is everyone's property. He is not… Don't think in that way, just like it is stated in the English dictionary: "Kṛṣṇa, one of the Hindu gods." But Kṛṣṇa does not say that "I am the Hindu god." They have made in the dictionary, "Kṛṣṇa, one of the Hindu gods." They have no knowledge about Kṛṣṇa. Kṛṣṇa says, sarva-yoniṣu kaunteya: [Bg. 14.4] "In all species of life." There are 8,400,000 species of life. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. Nine lakh species in the water, and trees and plants, there are two million species. Similarly, insects, sthāvarā lakṣa-viṁśati. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati, kṛmayo rudra-saṅkhyayaḥ. Eleven lakhs species, 1,100,000 species of insects, serpents, snakes, like that, gradually developing from water, fish, to… As the water dries up, then they come out as grass, as vegetables. Then grow, different types of trees, plants, creepers. Then gradually develops to become insects, flies. Then develops to serpents.

In this way, this is evolution. The Darwin's theory, he does not know. He has caught up some words from this Padma Purāṇa and tried to give his own invention. The evolution is already there. But this is the evolution. From aquatics to plants, trees, then insect, then bird, then beast, then human being, civilized and not civilized. Then demigods, then others. That is the evolutionary process. So Kṛṣṇa says that sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ: [Bg. 14.4] "All kinds of forms that are coming out of the 8,400,000 species of life," tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā, "I am the seed-giving father, and the material body is given by the material nature." Just like father gives the seed, impregnates the mother, and the mother supplies the body. The body belongs to the mother, and the spirit soul belongs to… Not be… To the supreme father. But it comes through the material father. Actually the supreme father is Kṛṣṇa. Therefore He says, ahaṁ bīja-pradaḥ pitā. So Kṛṣṇa is for everyone. Kṛṣṇa is not monopolized. This is a wrong theory, "He is a Hindu god." No. He is for everyone. Otherwise how you Americans, Europeans and others outside India, how you are accepting? Because originally Kṛṣṇa is your father, everyone's father. Mamaivāṁśo jīva [Bg. 15.7], all living… Not only you, but the animals, the trees, the plants, the insects, the serpent, the aquatics, the fish-everyone the son of Kṛṣṇa. This is daivī sampat.

Therefore when you come to the daivī sampat, then you understand that we all are brothers, universal brotherhood. Not that "The American is my brother, and the American cows are not my brother. Let them go to the slaughterhouse." This is all defective understanding. The real understanding is that "God, or Kṛṣṇa, is the supreme father, and we are all sons of God." This is real under… Paṇḍitaḥ. That is real knowledge. Therefore those who are in real knowledge, sama-darśinaḥ, paṇḍitāḥ sama-darśinaḥ.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

[Bg. 5.18]

Paṇḍita, one paṇḍita, one who is learned… Paṇḍita means learned, and he knows that "These Americans, these Europeans, these Africans or these Indians or these cows, these dogs and the elephant, trees, the plants, the fish-they have got different dress only, but the soul is the same. The living force within the body, that is the same particle, spiritual particle, part and parcel of the supreme spirit, Kṛṣṇa." This is daivī sampat.

So when we come to this platform of knowledge, that daivī sampad vimokṣāya [Bg. 16.5], then you become liberated immediately. Liberation means who comes to the platform of real knowledge. That is called liberation. That is the definition given in the Śrīmad-Bhāgavatam, what is liberation, mukti. It is said, muktir hitvā anyathā rūpaṁ svarūpeṇa vyavasthitiḥ [SB 2.10.6]. Hitvā means giving up. Mukti means hitvā, giving up, hitvā anyathā rūpam, something otherwise. I am spirit soul. I am thinking, "I am American." I am thinking, "I am Indian." This is anyathā rūpam. That is not the real conception of life. Real conception of life is ahaṁ brahmāsmi: "I am the spirit soul, part and parcel of Kṛṣṇa." That is realization. That is called self-realization.

Self-realization does not mean something humbug. Self-realization means to understand his real constitutional position, what I am. Just like Sanātana Gosvāmī approached Śrīla Gaurasundara, Caitanya Mahāprabhu. He asked, ke āmi: "Who I am?" Ke āmi… Ke āmi, kene āmāya jāre tāpa-traya: "What is my constitutional position? Why I am suffering the three-fold miseries of this material existence?" This is the enquiry. Everyone is suffering. Somebody is in ignorance. Although he is suffering, he is thinking that he is very well. This is called māyā. Māyā means you are accepting something which is not. This is called māyā. Mā yā: "What you are accepting, that is false." This is called māyā. So we are accepting, "I am this body," "I am American," "I am Indian," "I am Christian," "I am Hindu," "I am black," "I am white," "I am thin," "I am fat." So this is māyā. So when we give up this māyā conception of life, that is mukti. You may remain in the same body, but if you are not under māyā, bodily concept of life, that is called mukti, liberation.

So therefore it is said, daivī sampad vimokṣāya. Mokṣa, mokṣa means liberation. If you develop this daivī sampat, then you become fit for becoming liberated because our… What is the position? Why we are suffering? Why we are dying? Why we are taking birth? Why we are becoming old? On account of this material body. This is knowledge. Jñāna-vairāgya. Jñāna-vairāgya-yuktāya[SB 1.2.12]. Jñāna and vairāgya, these things are required. That is daivī sampat. All the daivī sampat means, jñāna-yoga. It is immediately analyzed. Abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ. This is possible when you are situated on the platform of knowledge. This is knowledge, that "I am spirit soul. I am falsely identifying myself with this body. The body is the source of my all suffering and entanglement." This is knowledge. Then, when we try to give up the ignorance of bodily concept of life, then we become gradually liberated.

First of all abhayam. Abhayam means we are always afraid. We are always agitated, anxiety, because I am thinking, "I am this body." But if you are completely realized that you are not this body, you are something else, spirit soul, then I am immediately free from anxieties. That is called abhayam, no more fear, no more anxiety. Because everyone is ultimately afraid of being killed. But if he understands fully that he is not this body, then killed or not killed, he is not any attached to this body. Narottama dāsa Ṭhākura says, therefore, deha smṛti nāhi jār, saṁsāra bandhan kaha tār:(?) "If one becomes free from the bodily concept of life, then where is material miseries?" Material miseries does not affect him. He know that… Just like I am putting on this shirt. If it is torn, so am I affected? I am not affected. I am within this shirt. Similarly, if I am fully convinced that I am not this body, then if there is some injury or some disease or some mishap in the body, I am not concerned because I know that I am not this body. That is self-realization.

The demands of the body, eating, sleeping, sex life and defense, this is the demands of the body. But if I am situated in self-realization, then these demands will not bother me. There are many persons who are not agitated by hunger, who are not agitated, not having opportunity of sleeping. They don't sleep. Nidrāhāra-vihārakādi-vijitau **. About the Gosvāmīs it is said that these things, material demands of the body, sleeping, eating, sex and defense… They are the demands of the body. But how they became gosvāmī or svāmī? Because they were not affected by these demands. That is gosvāmī; that is svāmī. Svāmī means master. Gosvāmī means master of the senses. So if I am servant of the senses, how I can become gosvāmī, how I can become svāmī? That is false, hypocrisy. If you are servant of the senses, then you are go-dāsa. Dāsa means servant, and go means senses. And if you are master of the senses, then you are gosvāmī. Every word has meaning. So without being fit, we should not use this word as personal designation. That is not good.

So mukti means… That is mukti. When we are not servant of the dictation of the senses, that is called mukti. So long we remain servant and obliged to perform according to the dictation of the senses, then I am go-dāsa, on the material field, go-dāsa, or under the spell of the material energy, servant of the material energy. Daivī hy eṣā guṇamayī mama māyā… [Bg. 7.14]. The māyā, the prakṛti, is dictating. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. Dictating means you voluntarily become subjected to the dictation of this material nature. She cannot dictate if you are strong. But if you agree that "I shall be dictated by you," then you become dictated. Just like a disease. If you infect the disease, then you must suffer. But if you remain very fit, competent, not to be infected by the germs of the disease, you are not diseased. This is the way.

And that is stated in the Bhagavad-gītā, that our different types of bodies, desires, activities, are due to our being infected by the particular quality of material nature. Perfected quality. There are three qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa. If you want to be infected by the tamo-guṇa quality, then you are suffering the infectious disease of tamo-guṇa. Tamo-guṇa means nidrā, alasya, ignorance, and sleeping more, laziness, and alasya, alasya, laziness, nidrā, means sleeping, and ignorance. Just like cats and dogs. They do not know what is the aim of life, what they are doing. This is tamo-guṇa. And rajo-guṇa means activities for sense enjoyment. So rajo-guṇa, just like the karmīs, they are working hard day and night. What is the purpose? Sex, that's all. "Why you are working so hard, sir?" "I will enjoy sex at night. (laughter) This is my ambition." "Oh, very good ambition. This ambition the dogs also have got. So why you are working so hard?" "No, that is my ambition. That's all. I am less than dog. Dog gets opportunity of sex life in the street without any working hard, but I will have to work hard to enjoy the same thing. So I am less than dog." One should admit that, that "I am less than dog." Dog gets sex life without any… Viṣayaḥ khalu sarvataḥ syāt. Śāstra says that viṣaya… Viṣaya means the sense enjoyment. The primary sense enjoyment is eating, sleeping, sex life and defense. So where there is want of these four facilities? The birds have got these facilities. The beasts, they… For sex life, the birds and beasts, they have got automatically. Two birds are born, two eggs one male, one female, from the very beginning. We are also born brother and sister. But human society does not allow sex between brother and sister. Still formality is there. But that is also going on. Human life has advanced. That is going on. In India one Punjabi, that father was anxious to get the daughter married, and the brother wrote the father, "My dear father, don't bother about my sister's marriage. We have arranged ourself, brother and sister." You see? So sex life is so strong. Although socially it is forbidden that brother and sister should not marry or should not have sex life, but that is also come. It is Kali-yuga. So that sex life facility is there automatically by nature. So why there is forbidden, "Not this sex life, not that…" Just like we forbid, no illicit sex, that without marriage, there is no sex. One may argue, "What is the difference, married sex and not-married sex? The business is the same."

No, there is some meaning. This restriction mean to bring him to the position of the daivī sampat, sattva-saṁśuddhiḥ. The purpose is to bring him to the platform of daivī sampat. If he becomes like cats and dogs, then he cannot attain this daivī sampat. If there is rules and regulation, restriction following, then gradually he will come to the platform of daivī sampat. And what is the purpose of daivī sampat? Daivī sampad vimokṣāya: [Bg. 16.5] "If you develop your daivī sampat, then you become fit for vimokṣāya, for liberation." What is that liberation? Liberation means janma-mṛtyu-jarā-vyādhi [Bg. 13.9], liberation from these four things: no more birth, no more death, no more disease, no more old age.

So people are unaware, and they are not interested what is vimokṣāya, what is nibandhāya. Exactly like cats and dogs, they are after these four principles of material body. So this Kṛṣṇa consciousness movement is trying little bit. Success or no success does not matter. As we are servant of Kṛṣṇa, it is our duty to present the real thing. Now you accept, not accept. That is not my business. I can request you that you accept this principle and be liberated from these sufferings of material life. Janma-mṛtyu-jarā-vyādhi. But we have become careless. "Never mind I shall again take my birth, again die, I shall become dog." In this Hawaii sometime I was speaking in the university. So when I was speaking like that, one student said, "What is the wrong there if I become dog?" Yes, he flatly said. "I shall forget everything." So this is the university education, that one is not afraid of becoming a dog. He thinks that "This is also very good." So where is the humanity? Where is the human civilization? People are gone so down-trodden, so fallen. Therefore it is very, very difficult to raise them. Therefore Caitanya Mahāprabhu said, and the śāstras say, that people in this age are so fallen. It is very difficult to raise them by properly giving education. They will not take education. They will not be able. Therefore He has recommended, harer nāma harer nāma harer nāmaiva kevalam, kalau nāsty eva nāsty eva nāsty eva… [Cc. Ādi 17.21]. So we are trying our best. So only request is, those who do not comply with our rules and regulation at least, they may chant Hare Kṛṣṇa wherever they may remain. That is my request. Thank you very much. (end)

750202BG.HAW

Bhagavad-gītā 16.6

Hawaii, February 2, 1975

Nitāi: "O son of Pṛthā, in this world there are two kinds of created beings. One is called the divine and the other is the demoniac. I have already explained to you at length the divine qualities. Now hear from Me of the demoniac."

Prabhupāda:

dvau bhūta-sargau loke 'smin

daiva āsura eva ca

daivo vistaraśaḥ prokta

āsuraṁ pārtha me śṛṇu

[Bg. 16.6]

Bhagavān Śrī Kṛṣṇa is addressing Arjuna as… Sometimes He addresses him as Bhārata, "the descendant of the Bharata dynasty," and sometimes He addresses him as Pārtha, and sometimes He addresses him, Dhanañjaya, His friend. This time He addresses him as Pārtha. Pārtha means his mother's name was Pṛthā. From Pṛthā, the word Pārtha comes. His mother happened to be Kṛṣṇa's father's sister. So very intimately and friendly, He addresses him as Pārtha, "My dear son of My aunt." That means "We have got very intimate relationship. Not only we are friends, but we have got family relationship. So therefore I am speaking you about the truth that there are two classes of living beings." Two classes of living beings, dvau. Dvau means two. One class is called daiva, or divine, divine nature, and the other class is called demonic nature, āsura. So in Viṣṇu-Purāṇa there is also reference to this context where it is said,

dvau bhūta-sargau loke 'smin

daiva āsura eva ca

viṣṇu-bhakto bhaved daiva

asuras tad-viparyayaḥ

[Bg. 16.6]

Daiva means generally viṣṇu-bhakta. Viṣṇu means the Supreme Lord who is all-pervasive. Everywhere He is present. Kṛṣṇa, the Supreme Lord, He is Viṣṇu also in His Paramātmā feature. Kṛṣṇa has got three features. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. Kṛṣṇa, the Absolute Truth, He is known in three features or three angle of visions. One is Brahman, all-pervasive Brahman. Sarvedam akhilaṁ jagat. So Brahman means His effulgence, bodily rays. Yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. His prabhā, His bodily rays… You may ask, "What is that bodily rays?" You can see every day. Everyone has got bodily rays according to his quality. You see the sun, the bodily rays, the sunshine. There is sun-god within the sun globe whose name is Vivasvān. That is also mentioned in the Bhagavad-gītā.

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

[Bg. 4.1]

Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. So exactly like that. Here sun is an insignificant part, creation, of the Lord. And the sun has got so much effulgence, bodily rays, that it is illuminating and heating the whole universe. You cannot deny it. This is the position of the sun. And there are millions and trillions of suns, each one sometimes bigger than this sun. This is the smallest sun. There are bigger, bigger suns. So we can understand what is the bodily rays. There is no difficulty. That bodily rays of Kṛṣṇa is called Brahman. Yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣu vasudhādi-vibhūti-bhinnam, tad brahma: [Bs. 5.40] "That is Brahman, that prabhā."

So similarly, Kṛṣṇa is present in everyone's heart, localized. This is impersonal expansion. Just like sunshine is impersonal expansion of the sun rays, so similarly, Brahman effulgence is the impersonal expansion of Kṛṣṇa's bodily rays. And the portion by which He is present everywhere, aṇḍāntara-stha-paramāṇu-cayāntara-stham… [Bs. 5.35]. He is within this universe. He is within your heart, within my heart. He is within everything. "Everything" means even within the atom, paramāṇu. That is His Paramātmā feature. And the last and ultimate feature is Kṛṣṇa's personal body. Sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1].

Vigrahaḥ means form. That form is not like ours. That is sat, cit, ānanda. The body has also three features. Sat means eternal. So therefore, His body is distinct from our body. Our, this body is not eternal within the history. When this body is created by the father and mother, there is a date, beginning. And when this body is finished, annihilated, there is another date. So anything within the dates, that is history. But Kṛṣṇa is not like that. Anādi. You cannot estimate when Kṛṣṇa's body began. Anādi. Ādi, again ādi. He is the beginning of everyone. Anādi. He Himself is anādi; nobody can find out what is the date of His appearance. He is beyond history. So but He is the beginning of everyone. Just like my father is the beginning of my body. Father is the cause of the beginning of my body or your body, everyone. So therefore He has no beginning, that He has no father, but He is the supreme father. That is the conception, Christian conception: God is the supreme father. That is fact because He is the beginning of everyone. Janmādy asya yataḥ: [SB 1.1.1] "Whatever has come into being, that is from Kṛṣṇa." That is stated in the Bhagavad-gītā. Aham ādir hi devānām [Bg 10.2]. The devatās… This brahmāṇḍa is the creation of Brahmā. He is called one of the demigods. So Kṛṣṇa says, aham ādir hi devānām, "I am the beginning of the devatās, demigods." So if you study Kṛṣṇa in this way, then you become daiva, divine. Divine.

Our Kṛṣṇa consciousness movement is meant for educating everyone to become divine. That is the program. So what is the gain by becoming divine? That is described in the previous verse. Daivī sampad vimokṣāya [Bg. 16.5]. If you become divine and acquire the divine qualities, abhayaṁ sattva-saṁśuddhiḥ jñāna-yoga-vyavasthitiḥ… That is… We have discussed already. So if you become divine… There is no impediment to become divine. Simply you have to practice for the post. Just like everyone can become a high-court judge. Everyone can become the president of United States. There is no bar. But you have to be qualified. If you qualify yourself, you can become any…, fitted in any position. Similarly, as it is said, to divine, to become daivī, you have to qualify yourself to become divine. How to become divine? That is already described. We have already…

So if you qualify yourself by the divine qualities, then what is the benefit? Daivī sampad vimokṣāya. Mokṣa. Mokṣa mean liberation. So if you cultivate divine qualities, then you are fit for being liberated. What is liberation? Liberation from repeating birth and death. That is our real suffering. The modern, rascal civilization, they do not know actually what is the end of suffering. They do not know. There is no education. There is no science. They are thinking that "Here this small span of life, say, fifty years, sixty years, hundred years, utmost, if we get a nice wife, a nice apartment and nice motor car, running with seventy miles speed, and a nice whiskey bottle…" That is his perfection. But that is not vimokṣāya. Real vimokṣa, liberation, means no more birth, death, old age and disease. That is vimokṣa. But they do not know even.

They do not know even that there is birth after death. Such a foolish civilization. Although we are experiencing every moment birth and death… Birth and death every moment, it is going on so finely. It is Kṛṣṇa's arrangement. Just like this world, this earthly planet, is moving at the rate of one thousand miles per hour. Such a gigantic body, it is also moving. Every, all planets are moving. Even the sun is moving. But we cannot perceive. You ride on a best airplane-there are so many disturbances, sound, moving, sometimes table is (trembling?) moving. But this planet also moving more speedily than the airplane, but you do not perceive. This is Kṛṣṇa's manufacture, perfectly. Pūrṇam idam. This is called pūrṇam idam, everything perfect. Pūrṇam idaṁ pūrṇam adaḥ pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate [Īśo Invocation]. Because He is so perfect, we do not perceive. But it is moving.

Everyone knows that the morning, there is sunrise, and in twelve hours after covering twelve thousand miles, the evening is there. Again twelve thousand miles moving-you are sleeping-in the morning you see again the sun. The sun is there. Sun is not moving. But the world is moving. It is moving so nicely. Not only this earthly planet, but there are millions and trillions of planets within the sky. They are all moving. Seasonal changes, day and night, everything is going on. This is perfection. So those who are in divine nature, they can understand all these things. That is called daivī sampat.

In other philosophies they can say… The Christians say, "God is great." The Muslim also say that allah akbar. That is also same meaning. The Vedic literature also says, Brahman, Parabrahma. Brahman means the greatest. Bṛhatvāt bṛhannatvād iti brahma. Brahman means because it is very, very great. And not only great, it is becoming greater and greater. Bṛhannatvāt. So the great understanding, greatness understanding, of Kṛṣṇa or the Absolute Truth is accepted everywhere in civilized human society. But how God is great, that you can find in the Vedic literature. Simply to know God is great…

Just like everyone knows that he has got a father. That is not difficult. Anyone who is in this material world, in material world or spiritual world, there is a father. Everyone knows that. But who is my father, how he is, how great he is, what is his qualification, what does he do, what is his father's name, what is his address-that you can understand from Bhagavad-gītā. Therefore it is essential that everyone should read Bhagavad-gītā. Simply to know God is great, that is also good. He is accepting the greatness of God. But if you want to know in detail how great He is, to what extent great He is, how the actions of His greatness are going on, how His activities of greatness are going on, then you read Bhagavad-gītā.

Bhagavad-gītā says that mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. Kṛṣṇa says, "There is no more greater factor than Me." Everyone knows God is great. Great means everyone is small. He is great. Nobody is equal to Him. Nobody is greater than Him. That is the meaning of greatness. So how He is greater than everyone and nobody is equal to Him, everyone is subordinate, everyone is creation of Him-this knowledge, if you get… Janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. If you understand these factors of the greatness of God perfectly well, then you become fit for being transferred to the spiritual world. That is called daivī sampad. Daivī sampad vimokṣāya [Bg. 16.5]. If you become divine… This is cultivation. This is education. This is not sentiment.

People are…, try to understand that this movement, Kṛṣṇa consciousness movement, is Hindu movement: "Kṛṣṇa is one of the Hindu gods." But that is not the fact. Kṛṣṇa is God. God is God. God cannot be Hindu God, cannot be Muslim God, cannot be Christian God. God is God. Just like gold. If the Hindus deal gold, that does not mean gold becomes Hindu gold. Or the Christian deals in gold, that does not become…, the gold becomes Christian, or Muslim. Gold is gold. Similarly, God is God, the great. Now, if you study how His greatness expands… Just like here is one example.

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

[Bg. 18.61]

Very simple. Īśvaraḥ, that God, in His Paramātmā feature is sitting within everyone's heart, your heart, my heart, everyone's. God is… You haven't got to find out God somewhere else. Therefore the yogis, they practice, "How to find out God within myself?" That is called meditation. Meditation means to find out… It is heard from the śāstra, "The God is within my heart. Now let me find out where is God within my heart." That is called yoga, yoga system. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Yogi's business is to become engaged in meditation, dhyānāvasthita. Now this meditation is very profusely used in your country especially. But what is the meditation? This is meditation. When you fix up your mind to find out God, Kṛṣṇa, within your heart, that is called meditation, not thinking some foolish objective is meditation. This is meditation. Dhyānāvasthita-tad-gatena manasā. Tad-gatena, mind being fully absorbed in Him, by that mind, you can find out.

So Kṛṣṇa consciousness is little more than that. Consciousness is above mind. Mind is there. Mind is above the senses. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ [Bg. 3.42]. The senses, our body means the senses. The senses are prominent. Therefore body is active. But the senses cannot work if the mind is absent. Therefore we call, "attentively, concentrating your mind." So mind is above the senses. And the how the mind is acting-thinking, feeling and willing-that is called intelligence. Everything finer. You can see your senses, my senses, but everyone knows that you have got mind, I have got mind, but we cannot see the mind. Can you say anyone that "Here is mind"? No, because it is finer. Then everyone has got some intelligence, but can you see intelligence? Go on. It is still finer. Similarly, there is soul, which is still finer than the intelligence. So how you can see the soul? If you cannot see the mind, if you cannot see the intelligence, then how you can see the soul? Then the source of soul, the Supreme Soul, how you can see?

Therefore it is said, ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. If you speculate your senses to find out where is God, where is the soul… The doctors are daily operating, heart operation, and so many finer, finer surgical operation, but they cannot find out where is the soul. But soul is there. That we can perceive. When the soul goes away from the body, we can understand, "Now the soul has gone; the body is dead." So you can perceive; you cannot see. It is not understandable by speculating your gross senses. You cannot… If you want to see what is mind, what is intelligence, what is soul, what is Supersoul, that is not possible to see by your these blunt eyes, conditional eyes. Everyone is very proud of his senses. Somebody says, "Can you show me God?" But have you got the power to see God first of all? So these things are not very intelligent questions and answer. You have to practice according to the direction of the śāstras.

Just like here is Bhagavad-gītā. You follow the direction. You will understand what is God, what you are, what is this world, what is our relation between ourself, what is our condition, how we can get out of this miserable condition. Everything you will find. In the beginning a small child cannot understand what is mathematic, but if he studies mathematic science, he one day becomes a very big mathematician, the same child. Similarly, this spiritual science, every one of you can become spiritually advanced provided you study the science. That is Kṛṣṇa consciousness movement. It is not a bluff sentiment. It is a great science. Those who are actually studious, they can understand the science perfectly if they study all our books. We have got twenty volumes books like this already published. And we propose to publish seventy-two volumes, how to understand God. So God is not so cheap thing, that "I have become God; you have become God." It is a great science. So those who want to understand God scientifically, philosophically, let them read these books. That is our presentation, Kṛṣṇa consciousness.

And those who are unable to read all these books for any reason it may be, then it is a very simple method: chant Hare Kṛṣṇa. It is so sublime. If you simply chant Hare Kṛṣṇa mantra, then you understand clearly what you are, what is God, what is your relationship with Him, what is this world. Everything will be clear. That is the advantage of this fallen age. This age is very, very fallen. People have completely forgotten God. Not completely because few men are still interested. Otherwise why they are joining this Kṛṣṇa consciousness movement? We cannot say completely. But gradually, it will be completely forgetful of God, day by day.

Just like we can see. Formerly, our forefathers, they used to construct churches, temples, mosque, synagogue, but nowadays, nobody is preparing. In the modern history you won't find. They are constructing big, big skyscraper buildings. That we can see. But you don't see anywhere a magnificent church or temple or mosque is being constructed. That means people are going down in the matter of understanding God. They are thinking these buildings are waste of money, unproductive creation. "If we manufacture a skyscraper building, immediately there will be some income. But if I construct a gigantic temple, it will be simply waste of money." They are thinking like that. That means the standard of understanding God is finished. Not to speak of constructing new churches, but… We are practically purchasing many churches. They are vacant. I have seen in London. Hundreds of churches are vacant. Nobody goes there. Nobody goes there.

So one priest was surprised in Boston that "These boys, they are our boys. They are Christian boys. They are American boys. So previously they were not coming to the church. They did not care for God or to understand what is God. But why they are mad after God now?" That's a fact. These boys, you American boys, you were not interested. But why you are so interested and you are preaching Kṛṣṇa consciousness all over the world? You are not foolish. I have not bribed you. But why you are doing that? So this is a fact that we have got intimate relationship with Kṛṣṇa. That's a fact.

Just like father and son. They are intimately related. It may be the son has gone out of home for many years, but as soon as he meets his father, again the same love between father and son revives. It does not mean because the son was out of home for many, many years, there is no need of awakening the love of father and son. Similarly, in the Caitanya-caritāmṛta it is said, nitya-siddha kṛṣṇa-bhakti. The love between Kṛṣṇa and ourself… It doesn't matter where we are. All living entities, especially the human being, especially the civilized human being, those who have got sense, they can revive Kṛṣṇa consciousness very easily by chanting this Hare Kṛṣṇa mantra. So that is our request, that you are very intelligent boys, American boys. Try to understand Kṛṣṇa. Try to revive your relationship with Kṛṣṇa. Then you will be happy; otherwise not. Thank you very much. (end)

751018BG.JOH

Bhagavad-gītā 16.6

South Africa, October 18, 1975

Prabhupāda:

dvau bhūta-sargau loke 'smin

daiva āsura eva ca

daivo vistaraśaḥ prokta

āsuraṁ pārtha me śṛṇu

[Bg. 16.6]

There are two classes of men throughout the whole universe. One class is called daiva and the other class is called āsura. Daiva āsura eva ca. Daivo vistaraśaḥ proktaḥ. So far the devas are concerned, Kṛṣṇa has explained in various ways in the last chapters, ahiṁsā, kṣānti, ārjavam, how to practice this things. So viṣṇu-bhakto bhaved devaḥ asuras tad-viparyayaḥ. These two classes, how they are ascertained? One who is a devotee of the Supreme Lord Viṣṇu, they are called deva, or demigods, and persons who know Viṣṇu or may not know-on the whole, they are not devotees of Viṣṇu-even they are devotee of other demigods, they are called asura. Just like Rāvaṇa. Rāvaṇa, he was a great devotee of Lord Śiva, but he is described as asura, rākṣasa. Similarly, Hiraṇyakaśipu was a great devotee of Lord Brahmā; still, he is accepted as rākṣasa. So unless one is Vaiṣṇava or devotee of the Lord Viṣṇu, he is asura or rākṣasa. This is the instruction of the śāstra.

In modern days also, practically nobody is devotee, so how they are described in the Bhagavad-gītā? They are described as duṣkṛtinaḥ, mūḍhāḥ, narādhamāḥ, māyayāpahṛta-jñānāḥ, āsuraṁ bhāvam āśritāḥ [Bg. 7.15]. These asuras also divided into so many classes. The first-class asura is the duṣkṛtina, one who is engaged in sinful meritorious action. Sinful meritorious. Just like a big thief. There are many organization of smugglers, black market, thieves. They have got brain to organize. Without brain they cannot organize. Now, in the Western countries there are big, big organizations simply for smuggling, cheating, bluffing, and very good brain, educated, lawyers. I have seen practically in New York these cheating concerns. There are many lawyers to help them how to cheat. And they make arrangement, take money from one, cheating. Many organizations. So they are called duṣkṛtina. They are educated. They have got good brain, they can act very nicely, but their intelligence is being used for sinful activities. They are called duṣkṛtina. They do not know how they shall use their brain. That is going on.

That is jaḍa-vidyā, māyār vaibhava. They can expand the influence of māyā. We are already influenced by māyā. Prakṛtiṁ mohinīṁ śritaḥ. We have taken this material world as very fascinating, very attractive. We want to stay here and enjoy. This is material life. Everyone who is attracted to the material world, they are sinful or fallen. Kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. The, our material life begins… We are spirit soul. When our material life…? When we try to deny, try to not serve Kṛṣṇa but independently we want to enjoy life, that is called material life. Independently we want to enjoy without Kṛṣṇa, without God. That is called material life. So such persons are called demons.

So the symptoms of demon… Kṛṣṇa says, daivo vistaraśaḥ proktaḥ: "I have already spoken elaborately about the persons who are daiva, who are on the platform of demigods. Now…" Prokta āsuraṁ pārtha me śṛṇu: "Now I am describing who are the asuras. Just try to understand." The first symptoms of asura is, it is said,

pravṛttiṁ ca nivṛttiṁ ca

janā na vidur āsurāḥ

na śaucaṁ nāpi cācāro

na satyaṁ teṣu vidyate

[Bg. 16.7]

Very nicely described. The first symptom is pravṛtti and nivṛtti. Why we are in this material world, when it has begun-that the asuras do not know. Sometimes they ask that "Why we have come to this material world? We are suffering, we can understand." Or sometimes they say, "God is unjust, unkind, that they have created this material world and we have been put into it," so on, so on. But actually this pravṛtti, this intention or this purpose of enjoying this material world, is not given to you by God. We have created. God's desire is that you become a devotee. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That is God's desire. But you don't want it.

We don't want to stop the tendency of material enjoyment. No nivṛtti. The human life is meant for nivṛtti. The cats' and dogs' life is for pravṛtti. The sex desire, they cannot stop it. It is not possible. If you teach some dogs that "You forget the sex life," it is impossible. That is not possible. So they cannot stop this desire of sex life. But if a human being can be induced… Therefore there is brahmacarya system, there is Vedic education, there is Bhagavad-gītā, so many other things. If people take advantage of these books they can stop this pravṛtti, this intense desire for enjoying this material world. But the asuras, they do not know that what we should accept and what we should not accept. Pravṛtti means to accept something, and nivṛtti means to deny something. So they do not know. This is the first symptom of the asuras. Pravṛttiṁ ca nivṛttiṁ ca na viduḥ. Pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ, āsurāḥ janāḥ [Bg. 16.7], those who are demons, asuras, they do not know it.

Then next symptom? Na śaucam: They are very unclean. These things you will find nowadays everywhere, all over the world. They are not clean. The cleanliness is next to godliness. To rise early in the morning and cleanse yourself, evacuate, then take bath, cleanse your teeth, cleanse your hands, legs, and be refreshed, that is required. Śaucam. Śuci. This is the brāhmaṇa's business. Just like brāhmaṇa's another name is śuci. And one who does not observe the cleanliness process, he is called muci, means cobbler. So this is the symptom, that the asuras, they do not know which way is their goal of life. Na śaucam: "They are very unclean." Na śaucam.

Nāpi ca ācāraḥ: "They do not know etiquette." Ācāra. Ācāra means one should learn how to behave. That makes a gentleman and a rough person. Nāpi cācāraḥ. Ācāraḥ means… Ācāryavān puruṣo veda. Ācāraḥ, this is… Ācāraḥ means he learns from the śāstra how we should live, that, preliminary, that you must take bath, you must wash your hands after eating or you must take bath after evacuating. So many things are there. Nitya-karma-vidhi. In the Vedic literature you find all these directions, but now they have given up. Especially Vedic culture was there long, long ago all over the world. But now that is finished. Now in India, also, where little Vedic principles were still glowing, that is now being finished also. Nāpi ca ācāraḥ. They are learning from the Westerns how to remain unclean, how to eat meat, how to drink wine, and so on, so on, so many things.

Nāpi cācāro na satyaṁ teṣu vidyate. And they do not know what is truth or what is truthfulness. Or, in other words, everyone is liar. I have seen many big, big gentlemen that for nothing they will speak lies, for nothing, without any profit. They will speak so many lies. Na satyaṁ teṣu vidyate. To become truthful is one of the brahminical qualifications. Satyam. That is required. But the asuras, they don't care for. They will go on, telling lies, volumes of lies. They don't mind for it. These are the symptoms. Na śaucaṁ nāpi cācāro na satyaṁ teṣu. And their life is aimless, not actual life. Real life means with aim. The asuras, they have no aim. They do not know what is the aim, neither they follow. Then? Other symptom?

asatyam apratiṣṭhaṁ te

jagad āhur anīśvaram

aparaspara-sambhūtaṁ

kim anyat kāma-haitukam

[Bg. 16.8]

Their other philosophy is that there is no God. Jagad āhur anīśvaram [Bg. 16.8]. As soon as you say that "God has created the cosmic material world, the sky. God has created," they will laugh at you "Ha, God has created. Why you bring God?" Someone was telling me that in some scientific conference they first of all warn that "Don't bring God in any of your statements." What is that? Do you know? So these asuras, their first business is how to convince people that everything has taken place by accident or by combination of matter. There is no question of accepted God, the creator. That's all. What is that?

Devotee: This one I'm offering to you. (?)

Prabhupāda: So asatyam apratiṣṭham. And the so-called sannyāsī, because they are atheist, they say that asatyam: "This material world is māyā. It has no truth. What you are seeing, it is illusion." Asatyam. But we do not say like that. We say as we learn from Bhagavad-gītā, we say that Kṛṣṇa says, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca bhinnā me prakṛtir aṣṭadhā [Bg. 7.4]. Kṛṣṇa says, "They are My prakṛti, My energy." Bhūmir āpaḥ analaḥ. So because it is Kṛṣṇa's prakṛti…

Just like I am a person. I can create something very good, and I can create something not very good. But I can create something not very good… Just like another practical example. I cook something and some of the preparation, people say, "Oh, it is very good," and some of the preparation, they say, "It is not so good, but it is nice." But you cannot say any of the things as mithyā. That you cannot say. You are practically eating, and somebody has prepared it, so how you can say it is mithyā, it is false? No. That is not our version. You can say… That is also according to taste. You like some sour things; another likes some sweet things. So the person who likes sour things, he says, "Oh, it is very nice." And one who likes sweet things, he may say, "No, it is not so good. This is very nice, the sweet." But either the sour or the sweet thing is prepared by the same cook. You cannot say it is false. It is the energy of the same cook, so you cannot say it is false.

So it is a false… When the Māyāvādī sannyāsīs say that jagan mithyā, Jagad āhur anīśvaram [Bg. 16.8], "There is no God…" The Bauddha philosophers, they say that "This jagat, this world, has come into existence by combination of matter." The modern scientists also say. They say that "Chemical evolution, by combination of chemicals, everything has come out, but there is no creator." They will deny this. This is the symptom of the asura. So from this instruction you can understand who is a rascal and asura. As soon as they say that "There is no God. The world is created by chance. By chance…" Aparaspara-bhūtam. Aparaspara: "One thing mixed with another thing…"

How the example? The example is kim anyat kāma-haitukam. Just like a man and woman, by chance they become lusty and have sex, and the woman becomes pregnant, and the child is coming, just like this is a creation, accidentally, accident. The man or woman becomes lusty accidentally, and there is sex and therefore the creation of the child. This is their theory, not that "This child is a living entity, and he is coming from his last birth, and he's taking particular type of body according to his last birth," no conclusion like that. "God is the judge what kind of body he should get." Daiva-netreṇa.

Karmaṇā daiva-netreṇa [SB 3.31.1]. There are so many things behind this child's birth. Why this child is coming to a poor father or rich father if it is accident? Why one child is suffering, one is not, is very comfortable position? So there is behind so many things, but they do not know. Because they are asura, they think, "It is accident" or "there is no life. Kill it. If you feel botheration then kill it. Finish this business." These are the asuric conclusion. Jagad āhur… asatyam apratiṣṭham. This is false. They say that jagan mithyā, "So we have nothing to do." Brahma satyam and… Brahman is satya, that's fact, but we say, we Vaiṣṇavas say, that "The jagat is created by Brahman. How it is false? How the satya can create asatya?" This logic they cannot understand. If the man who has created, who has cooked so many nice things, so if he is a fact, then the cooking is also a fact. How you can say the cooking is false? That is not knowledge.

Therefore sometimes we find that although they say it is mithyā, jagan mithyā, and take sannyāsa and for some days they remain meditation or aloof from any worldly affairs, but later on, when they do not find Brahman, they come again to this māyā to open hospitals, schools, as sannyāsī. Just like in our country there are many. The beginning we see that… Vivekananda Swami, he took sannyāsa and meditation. Later on, after his touring in the Western countries, he came to India to open hospitals, schools, like that. But if the world is false, then why you are coming to open school and hospitals? Because they could not get… And some other sannyāsī also, he is now taking part in politics. If jagat is mithyā, why you are taking part in politics? These question are there.

Actually they do not know what is what, what is the adjustment. But our philosophy, Vaiṣṇava philosophy, we don't say that "There is no God" or "This world is created by accident or combination of matter." We don't say that. We say that God is the creator. Not we say, but the Vedānta says. The essence of Vedic knowledge, Vedānta philosophy, Vyāsadeva, he says that janmādy asya yataḥ: [SB 1.1.1] "The source of janma or creation, the maintenance and annihilation, the source…" Where it is? Yato vā imāni bhūtāni jāyante. This is Vedic information. That is Brahman, wherefrom everything is coming. The same thing is said in the Vedānta-sūtra. Janmādy asya yataḥ [SB 1.1.1]. Athāto brahma jijñāsā.

So janmādy asya yataḥ, that is explained in the Śrīmad-Bhāgavatam. What is that janmādy asya yataḥ, the original source of everything? What is that? It is a matter or a living being? But the two things, we have got experience. We see that everything is coming… Suppose this microphone, it has come from matter and… Actually it has not come from matter, it has come from the living being who has manufactured it. But we foolishly concluding that it is a combination of matter. Who has combined this matter to make it usable? So this is less knowledge, that this is combination of several parts of material things and it is working. But who has manufactured those different parts of the electronics and other things? It has not come out all of a sudden from the sky. It has been manufactured by some living entity. So this is knowledge.

So janmādy asya yataḥ [SB 1.1.1], the atheist class, the so-called scientists, asuras, they say it is a chemical combination, by accident. We don't say like that. We say the janmādy asya, the original source of everything, is a person. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ [SB 1.1.1]. Just like this microphone, if I say accidentally all the material things, electronics parts, mixed together and became a micro… No, we don't say that. We say, "This is manufactured by somebody who is very expert in dealing with these parts." That is our knowledge. Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ. The person who has mixed together these different parts is very expert, abhijñaḥ. That is right conclusion. And if you, as a rascal, if you say that "All of a sudden the material parts-there are many parts-they became assembled; just like one lusty man becomes accidentally lusty desire and the woman also becomes, they unite," it is not like that. It is not accident. There is brain. So every creation has got a brain behind it. Therefore it is said, abhijñaḥ. Janmādy asya yataḥ anvayād itarataś cārtheṣu abhijñaḥ [SB 1.1.1]. That abhijñaḥ is God, Kṛṣṇa, one who knows things, how to do it. So in this way, if we study that the asuras, their symptoms are described… So asuras are condemned. They cannot have any happiness. They'll simply go on theorizing. There is no solution, so one has to become deva. Viṣṇu-bhakto bhaved devaḥ. If we remain asuras, rascals, then our life is spoiled. Thank you very much. [break]

Devotee (1): These qualities that you were talking about, śaucam, do they develop naturally?

Prabhupāda: If you practice as they are described in the śāstra, then gradually you become released from the asura stage and come to the deva stage. Then you understand everything rightly. And if you keep yourself as asuras, then you will never be happy.

Puṣṭa Kṛṣṇa: The statement here is that the material world is founded on lust. This is the asuric conception. So everything…

Prabhupāda: The Sāṅkhya philosophy is also like that.

Puṣṭa Kṛṣṇa: Yes. So this lust… The godly qualities, they come from Kṛṣṇa.

Prabhupāda: Everything comes from Kṛṣṇa.

Puṣṭa Kṛṣṇa: Even the demoniac qualities?

Prabhupāda: Oh, yes. Kṛṣṇa is the origin of everything. Ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. When Kṛṣṇa says, "I am the origin of everything," so the demonic quality is also coming from Kṛṣṇa. Ye yathā māṁ prapadyante [Bg. 4.11]. If you want to become a demon, Kṛṣṇa will supply the quality. You become first-class demon. Without Kṛṣṇa's help you cannot become even demon. It is said, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: [Bg. 15.15] "I am situated in everyone's heart." Sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. (aside:) What did you get by, while I speaking, taking photograph? I repeatedly ask you. You are obstinate.

Bhārgava: Pardon?

Prabhupāda: What do you get, special feature, when I talk? You take photograph?

Bhārgava: I asked the other day if I could take during…

Prabhupāda: Not during while I am talking. You don't take. That disturbs me. My attention goes to your photograph. It is very much disturbing.

So Kṛṣṇa is the origin of everything. So in the śāstra it is described just like my front portion and my back portion. So the back portion is also my bodily part, and the front portion is also my bodily part. So asuric propensities and irreligious things, they are just like Kṛṣṇa's back portion, darkness, that this darkness, material energy, is called mama māyā. The material energy is keeping everyone in darkness. But Kṛṣṇa says, daivī hy eṣā guṇamayī mama māyā [Bg. 7.14]. So this… The darkness is another side of the light. Because there is light there is darkness. Darkness there is no independently. You can understand darkness because there is light. So light and darkness, they are simultaneously there, and everything is janmādy asya yataḥ; [SB 1.1.1] everything's source is Kṛṣṇa.

So, but Kṛṣṇa… The darkness cannot act on Kṛṣṇa. It acts on you. That is the difference. Just like we have discussed this verse, apaśyat puruṣaṁ pūrṇaṁ māyāṁ ca tad-apāśrayam. The sunlight… You just stand before the sun, facing the sun. Immediately there is darkness behind me. So darkness is there. But when you keep sun in your front there is no darkness. So darkness is also another creation of the light. But we are put into the darkness, the sun is not put into the darkness. The darkness behind me is captivating for me, not to the sun. So those who are devotees, those who are facing the sun, Kṛṣṇa, for them there is no darkness. But those who are asuras, they are put into the darkness. So darkness is temporary, and it is dependent on light. Therefore it is creation of Kṛṣṇa. That is the conclusion.

Puṣṭa Kṛṣṇa: When Kṛṣṇa steals or does anything, we glorify it because He is absolute. So the Māyāvādīs, they say that the living entities are also absolute. Is that correct?

Prabhupāda: No. That is a wrong theory. If Māyāvādī is absolute…, jīva is absolute, then why they have become conditioned? Why? What is the answer?

Puṣṭa Kṛṣṇa: They are dependent on some higher absolute.

Prabhupāda: Yes.

Devotee (2): Śrīla Prabhupāda, is it possible for one person to be part demon and part devotee in the same person?

Prabhupāda: If he's a devotee, he's not demon at all, if he's devotee.

Devotee (2): But he may have some demoniac qualities?

Prabhupāda: Yes. That, if he is seriously devotee, that demonic qualities will disappear very soon. Kṣipraṁ bhavati dharmātmā. Api cet su-durācāro bhajate mām ananya-bhāk sādhur eva sa mantavyaḥ [Bg. 9.30], kṣipraṁ bhavati dharmātmā. Just like electric fan is moving, and you make the switch off. Still you will find, it is moving. But that movement will stop very soon because switch is off. Similarly, a devotee, if it is sometimes found that he is demonic, that demonic, if he is sincerely a devotee, that demonic qualities will go very soon.

kṣipraṁ bhavati dharmātmā

śaśvac-chāntiṁ nigacchati

kaunteya pratijānīhi

na me bhaktaḥ praṇaśyati

[Bg. 9.31]

So if one is strongly a devotee, then, gradually-it may take little time-all good qualities will be manifest in his body. So, any other question?

Devotee (3): Śrīla Prabhupāda, does Kṛṣṇa know that He's sitting in everyone's heart?

Prabhupāda: Huh?

Devotee (3): Does he know when… "The Supreme Lord sits in anyone's heart, O Arjuna, and He's directing the wandering of all living entities." Does He know when the living entities are going to surrender unto Him?

Prabhupāda: So?

Puṣṭa Kṛṣṇa: The question is: if Kṛṣṇa is sitting in everyone's heart and He knows the wanderings of all living entities-He's directing the wandering of all living entities-then does Kṛṣṇa know the time, or does He direct the living entity at some certain time to surrender or is this the will of the living entity?

Prabhupāda: He knows. Yes, He knows. What is your…? Is there any doubt?

Devotee (3): No, it wasn't a doubt, but…

Prabhupāda: So what is the time He knows, do you know that? He knows that he will surrender, but when he will surrender… Then? That question must be there. That is explained in the Bhagavad-gītā. Mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. He knows that "He'll be happy provided he surrenders unto Me, otherwise not." That He knows also. Is it all right? He knows that "As soon as he is surrendered unto Me he'll be free from the clutches of māyā," and He knows it also, "If he does not know do so, then he'll never be free from māyā." Both things He knows. Is it clear or not?

Puṣṭa Kṛṣṇa: But it's the living entity's choice to surrender.

Prabhupāda: Yes. He knows everything.

Puṣṭa Kṛṣṇa: But then they give the argument, "If He knows, then how does the living entity have choice?"

Prabhupāda: Yes, that is given to him. He knows that "I have given him the independence," so you can use your choice. That He knows also. Yathecchasi tathā kuru [Bg. 18.63]. He knows.

Puṣṭa Kṛṣṇa: This is understanding things in proper light.

Prabhupāda: Yes.

Devotee (3): See, the argument could come that "If He is directing the wanderings of all living entities then I don't have to worry about surrendering. He will direct me to it."

Prabhupāda: Yes. But ye yathā māṁ prapadyante [Bg. 4.11]. Why don't you see other verse? He is directing according to your desire-unless you surrender. There are two kinds of direction. One kind of direction is when you do not surrender, and one kind of direction, when you have surrendered, because these things are there. My position is either surrender or not surrender. So the not surrender will get one kind of direction and the surrender will get another kind of direction. Both ways, there is direction. Without His direction he cannot act. Is it clear or not? He gives direction to both of them, but this both, one who is surrendered is a different person from the person who is surrendered. So they, both of them, get different direction in different position, but without His direction he cannot act, either the surrendered or not the surrendered. He has to give direction. So if you think, "My Lord, send me to the hell. I will be very much satisfied," "All right, you go to hell in this way. This is the path." And if you say "My lord, kindly take me to Your shelter," then He will give you direction, "You come in this way."

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

[Bg. 10.10]

He says, teṣāṁ satata-yuktānām. Anyone who is twenty-four hours engaged in serving the Lord, bhajatām… This is called bhajana, always engaged in Kṛṣṇa's service, bhajana-prīti…, with love and faith. To such person, He gives a direction. What is that direction? Buddhi-yogaṁ dadāmi tam: "I give him that buddhi-yoga." What for? Yena mām upayānti te. "By the process by which he is anxious to come to Me, I give intelligence, 'Yes, come this way. You come to Me.' " And those who are not devotee, they want to eat and sleep and sex life and defense in different types of bodies. The dog is also defending with his claws and teeth. The tiger is also defending. The man is also defending. And man is also have sex life, or the tiger has also sex life. The dog has also sex life. The dog is eating. The man is eating. In these affairs they offer, "Give me this facility, my Lord. I want to eat without everything with any dis…" "All right. You take the body of a hog and you eat stool." This direction. Ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11]. So as you want…

So these different types of want is different type of people. A demon's want is different and a demigod's want is different. But Kṛṣṇa in both cases is the director. If he wants to prosper in this line, "All right, take My direction. Do it. You become a first-class demon like Hiraṇyakaśipu, Rāvaṇa, and become very powerful and create a situation by which both you and your whole family will be killed." That direction is there. And to a demigod, devotee, His direction he has. He he goes back to home. He plays with Kṛṣṇa as cowherds boy. He dances with Kṛṣṇa as gopī. He becomes Kṛṣṇa's father, Kṛṣṇa's mother. Clear it. Is it clear or not?

Puṣṭa Kṛṣṇa: Yes.

Devotee (3): Yes.

Prabhupāda: Kṛṣṇa gives direction according to the person, he wants. If he wants like a demon, Kṛṣṇa will give him very good direction how he can become a first-class demon. And if he wants to become an associate of Kṛṣṇa, devotee, then He will give you first-class direction how you can become. [break] Without His direction you cannot go even a step forward. You are dependent in both the cases. You are not independent. You are dependent in both the cases. Now, as you want, whether you want to become a demon or whether you want to make a devotee and make progress in that line, that is your decision. Is that clear? Yes.

Devotee (3): Yes.

Girl: Śrīla Prabhupāda, even if… All living entities are part and parcel of Kṛṣṇa. Even if we don't surrender to Kṛṣṇa in this lifetime, eventually we'll surrender to Him, each and every one of us.

Puṣṭa Kṛṣṇa: Everyone… Even if we don't surrender to Kṛṣṇa in this life, will everyone surrender to Kṛṣṇa? Will everyone go back to Godhead eventually?

Prabhupāda: Hm? So you have got doubt? Rest assured not everyone will do that. So you have no worries. It is not that everyone will do that. Therefore Caitanya Mahāprabhu says, ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva [Cc. Madhya 19.151]. Unless one is bhāgyavān, very fortunate, he'll not go back to home, back to Godhead. He will rot here. So this Kṛṣṇa consciousness movement means we are trying to make people bhāgyavān. If he wants, he can become bhāgyavān. That is our attempt. We are creating so many centers. We are teaching how to become bhāgyavān, fortunate, how to go back to home, how he can be happy. Now, if one is fortunate, they will take this instruction and turn his life. Therefore this is mission. But without becoming bhāgyavān, nobody can go. Fortunate. So we are giving them chance to become fortunate. This is our mission. The most unfortunate is getting the chance of becoming fortunate. Any one of us can consider this, how from unfortunate life they are coming to fortunate. This is Kṛṣṇa consciousness movement, that we are giving chance to the unfortunate. Everyone is unfortunate, everyone is a rascal. We are giving chance how to become intelligent and fortunate. This is Kṛṣṇa consciousness. If the people are not so unfortunate and rascal, then what is the meaning of preaching? Preaching means that you have to turn the rascals and unfortunate to become intelligent and fortunate. That is preaching. But unless you are fortunate and intelligent, you cannot take to Kṛṣṇa consciousness. That is a fact.

Puṣṭa Kṛṣṇa: Can intelligence be created in an unintelligent person?

Prabhupāda: Everyone is intelligent. That I have already explained. Everyone has got brain and intelligence, but he has to use it properly. That is wanted. That is education. You cannot teach a stone how to manufacture this microphone. That is not possible because he has no intelligence. But even one is dull brained, you can teach him by education how to manufacture this microphone. So intelligence is there, every living entity. Now, to train them how to utilize his intelligence… So one who is fortunate, he becomes trained up in intelligence how to go home, back to home, back to Godhead. And one who is not fortunate, his intelligence is used how to go to hell. That's all. That is duṣkṛtina. To become a member of the hellish condition of life, that also requires intelligence. How to become first-class thief, how to become first-class cheater, first-class drunkard, first-class smuggler-does it not require intelligence? It requires intelligence. But their intelligence is being used for going to hell. Another intelligence is being used to going back to home, back to Godhead. Intelligence is there in both the cases. Now, it is the technique, how to use it. That's all. That requires.

So duṣkṛtina: "Those who are simply engaged in sinful activities and utilizing intelligence in that way," na māṁ prapadyante, "they cannot surrender to Me." So the intelligence is there. Everything is there. Senses are there. They have to be purified. Tat-paratvena nirmalam [Cc. Madhya 19.170]. The Kṛṣṇa consciousness movement is to purify intelligence, not that intelligence is external, pushed in, within him, no, intelligence there, but at the present moment he is polluted. His intelligence is covered with so many dirty things. That has to be cleansed. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. That is Kṛṣṇa consciousness movement. His intelligence has to be cleansed. Other… Intelligence is there. Without intelligence, how one can be living being? Then he is stone. The Buddha philosophy, they mean to say that "Kill your intelligence. Then no more suffering from pain or pleasure. Just like stone. It has no feeling or suffering or pleasure." So that is not possible for the living entity to become as dull as the stone. That is not possible. (end)

761213BG.HYD

Bhagavad-gītā 16.6

Hyderabad, December 13, 1976

Prabhupāda:

dvau bhūta-sargau loke 'smin

daiva āsura eva ca

daivo vistaraśaḥ prokta

āsuraṁ pārtha me śṛṇu

[Bg. 16.6]

There are two classes of men within this world, daiva āsura eva ca. One class of men is called daiva, devatā, or the demigod, and the other class āsura. Sura means civilized, and āsura means not civilized. Kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ [SB 2.4.18]. These are amongst the noncivilized men.

Formerly the kings of Bhāratavarṣa, India, they used to kill these uncivilized men. Bad example. They did not follow the Vedic civilization, so the king's order was that they should be killed. If they are too much prominent… Just like they are hunting in the forest. So these… There is history among, about King Bharata, King Bharata, under whose name this planet is called Bhāratavarṣa. No, not that Bharata. There are three Bharatas. One Bharata is the son of Ṛṣabhadeva. Another Bharata is the son of Mahārāja Duṣyanta. Another Bharata is the younger brother of Lord Rāmacandra. Out of these three Bharatas, the son of Ṛṣabhadeva is the person after whose name this planet is called Bhāratavarṣa. So another Bharata was the son of Mahārāja Duṣyanta. He was very powerful, supposed to be or partial incarnation of God. So in his life he would not allow the uncivilized men to exist. He was king. He used to kill them. Why uncivilized men? Even the kṣatriyas, if they are not ruling properly according to the kṣatriyas… Kṣatriyas are supposed to be the ruler of the world. But if they are deviating from their duties, Paraśurāma, the brāhmaṇa, would kill them. On the whole, in the Vedic civilization everyone should be in order. That was the set-up.

Nobody can act independently, killing the human civilization. That was not possible. Mahārāja Pṛthu was personally checking whether people were following the varṇāśrama-dharma. A brāhmaṇa must follow the brahminical rules and regulation. Otherwise he would not be allowed to call himself a brāhmaṇa. Similarly, kṣatriyas, vaiśyas, śūdras. This is called secular state. Secular state does not mean everyone is irresponsible. You must be responsible for your particular type of duty, and the government has to see it, that everyone is doing that. That is secular state. Lord Rāmacandra, when He returned from the forest… In His absence Bharata was ruling, and when Bharata requested Lord Rāmacandra to take charge of the kingdom, Lord Rāmacandra was ready but He first of all examined whether the citizens were following the varṇāśrama-dharma. When He was satisfied that the citizens were following the varṇāśrama-dharma, then He took charge of the kingdom and began to maintain them just like father.

This is the relationship between the government and the citizens. The citizens must be law-abiding, and the government must rule over them just like father. Father is not unaffectionate. Father is affectionate, and even the father chastises the son, that is not out of affection; that is also affection. So that was the relationship. So the asuras, they do not know this. Only the devatās, they know. There are two kinds of men. Dvau bhūta-sargau loke asmin daiva āsuraḥ [Bg. 16.6]. So Kṛṣṇa says, daivo vistaraśaḥ proktaḥ. Kṛṣṇa has already explained in the beginning which are the qualification of the devatā, and what are the qualification of the asuras… So qualification of the devatās,

abhayaṁ sattva-saṁśuddhir

jñāna-yoga-vyavasthitiḥ

dānaṁ damaś ca yajñaś ca

svādhyāyas tapa ārjavam

ahiṁsā satyam akrodhas

tyāgaḥ śāntir apaiśunam

dayā bhūteṣv aloluptvaṁ

mārdavaṁ hrīr acāpalam

tejaḥ kṣamā dhṛtiḥ śaucam

adroho nātimānitā

bhavanti sampadaṁ daivīm

abhijātasya bhārata

These are the qualification, daiva-sampada. Abhayam. One should be fearless. Who can become fearless? One of the qualification of conditioned soul is fearfulness. Only a person who is advanced in Kṛṣṇa consciousness, he can become fearless. And sattva-saṁśuddhi. Sattva-saṁśuddhi. Our, this sattva, existentional position is impure, diseased. Therefore we die, again take birth. Asunti(?). So sattva-saṁśuddhi. One should try to purify his existence. For that purpose there is necessity of tapasya. Tapo divyaṁ putrakā yena śuddhyet sattvam [SB 5.5.1]. Tapasya means austerity. If you want to cure your disease, then you must follow some austerities, rules and regulation. One man is suffering from diarrhea. If he is allowed to eat whatever he likes, then he will never be cured. He must observe fasting for few days; then it will be cured. So this is sattva-saṁśuddhi.

So we are put into this cycle of birth and death. If we don't correct it… Correct means we shall be less attached to the material enjoyment. So long we are attached to material enjoyment, we have to transmigrate from one type of body to another. So daivī-sampada means those who are devatās, their first business is how to rectify this diseased condition of life, repetition of birth and death. Everything is there. Sattva-saṁśuddhir jñāna. This requires jñāna, knowledge. Unless I know what is my position, why I am dying, what is death… This requires jñāna. Jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. That means you have to become a brāhmaṇa. Then you will have complete knowledge. Abhayaṁ sattva-saṁśuddhir jñāna, yoga, jñāna-yoga. Vyavasthitiḥ, dānam. Those who are kṣatriyas, vaiśyas, they should give in charity. That is also one of the sattva-saṁśuddhiḥ. Damaś ca. To control over the mind and the senses. Yajñaś ca: perform the yajña, hari-saṅkīrtana in this age. Yajñaś ca svādhyāyaḥ. Must read Vedic literature. Tapa ārjavam. Tapasya, austerity, ārjavam, very frank and no duplicity, ārjavam. Dānam ahiṁsā, not unnecessarily, not to become envious. (end)

750127BG.TOK

Bhagavad-gītā 16.7

Tokyo, January 27, 1975

Nitāi: "Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them."

Prabhupāda: So the human being…

pravṛttiṁ ca nivṛttiṁ ca

janā na vidur āsurāḥ

na śaucaṁ nāpi cācāro

na satyaṁ teṣu vidyate

[Bg. 16.7]

In the human form of life there are two classes of men. First of all living being. Amongst the living being there are some living being which can move or can walk from one place to another. And there are certain other living beings which cannot move, just like the trees, plants. They are also living being, but they are standing in one place for many thousands of years. They have no independence to move. Now, in the moving living beings there are so many. The flies, the insects, the reptiles, the birds, the beast. In this way, by evolutionary process, one after another, one comes to the form of human being. This human being is therefore very, very rare. After going through 8,400,000 species of life, one comes to this human form of life.

So here is the chance of getting freedom from this evolutionary process. Bahūnāṁ janmanām ante [Bg. 7.19]. After many, many births, we have got. Why? Now, to become civilized. What is civilization? Civilization… The Aryans are called civilized. Why? Aryan means going forward. And what is the destination of going forward? The destination is to understand the original cause of creation, God. Janmādy asya yataḥ [SB 1.1.1]. That is the Vedānta philosophy. Janmādy asya yataḥ. The original cause from where everything is coming into being, by whose management everything is maintained, and after annihilation everything will enter into Him-that is the original person. So human form of life is meant for understanding the original cause of all causes. That is human form of life. Inquisitiveness. And others, less than human being, just like lower animals, cats and dogs, not to speak of the trees and plants… They are standing in one place, and other living beings, even the insects, birds, beasts, they haven't got sufficient intelligence. (aside:) No, this water, drinking. Sufficient intelligence to understand "What I am? Why I am suffering?" Everyone is suffering. That's a fact. The whole struggle for existence is going on.

Just like just now two big directors of this Dai Nippon Company came to see me. We have got business with them. So they are meeting so many problems for printing work. They are maintaining about 200,000 people to carry on their business, huge establishment, huge responsibility. But there are problems also. So this material world is full of problem. One who understands, he is called sura, or civilized man. And one who does not understand, he is called asura. Asura, not sura. Aryan, non-Aryan. So amongst the suras, those who can understand the problems of life, there is a system which is called religion. And what is the purpose of religion? Religion is to understand what is God. That is religion. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19].

So all over the world the civilized man has got some religion. It may be professing the Vedic religion, somebody the Buddhic scriptures. Just in your country, most of you, you are Buddhists. There are similarly Mohammedan scriptures, Christian scriptures. But in each and every scripture there is rules and regulation to follow to become more and more aware of the topmost principle, the original cause of all causes. That is, means, religion. So one who does not care to understand this philosophy, they are called asura. And one who understands this philosophy of life, they are called sura or devatā, god, demigods, they are called.

Dvau bhūta-sargau loke daiva āsura eva ca [Bg. 16.6]. There are two kinds of men throughout the whole universe. There are men in other planets also, they are very highly elevated. They are therefore called devas, or demigods. The moon planet, the sun planet… There are many other heavenly planets. There is sun-god. In the Bhagavad-gītā you will find the name of the sun-god, or the predominating deity of the sun planet, Vivasvān. His name is Vivasvān. Everything you will find in the śāstra. So there are two divisions: asura and sura, or asura or deva. Devāsura. Deva means those who are conscious of the responsibility of life. They are called deva. So for the devas, Kṛṣṇa has explained so many things. Now He is explaining about the asuras. What are the symptoms of asura? He says first of all, pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ. Pravṛttiṁ nivṛttim [Bg. 16.7].

Now, as soon as we have got this human form of life, we have got different desires or we accept something as very nice. We reject something as not very good. This discriminating power is there. Even in animals there is this discriminating power. Just like a pig. A pig, if you give him halavā and if you give him stool, he would like to eat stool than the halavā. You will find it, natural. He has got natural inclination to eat stool. And a human being will be naturally inclined to take halavā. So this is called pravṛtti and nivṛtti. So the member of the Kṛṣṇa consciousness society, if you offer him tea, he will not take it. And others, if you offer tea, he will very gladly accept it. This is called pravṛtti and nivṛtti. So the pravṛtti and nivṛtti… Why a person is not accepting tea or smoking or something else, and why other person accepting the same thing? Amongst the animal also, you give something to animal. He will reject and another thing he will accept. These two things are there in every living being: accepting something and rejecting something. This is called pravṛtti and nivṛtti. So far the human form of life is concerned, there must be some pravṛtti and nivṛtti. There is that inclination, pravṛtti and nivṛtti, but they should be synchronized, systematized, what things we should accept and what things we should reject. That we must learn. Therefore we have got so many books, literature, education, what things we should accept and which things we should reject. But what is the basic principle? Why I shall accept something and reject something?

The basic principle is to go forward in our spiritual understanding. That is the basic principle. We are suffering in this material world. We may say that "We have no suffering. It is very pleasing," but actually, in every step we are suffering. Just like this is winter season. To take bath in the winter season is suffering. And in the summer season, to take bath in the summer season, it is very pleasing. So either we are suffering or we are enjoying according to different season and circumstances, but actually we are suffering. Because… Take this winter season. We do not want chilly cold. Therefore we are covering. The cause is we are suffering. Therefore we are covering. And after covering, we are feeling some pleasure. This pleasure is, for the time being, absence of suffering. That's all. Actually, we are suffering, but by some arrangement, when we stop that suffering for the time being and feel, enjoying, that is material enjoyment. Actually there is no enjoyment. Because in the winter season by covering the body we are feeling pleased but in the summer season by covering the body we feel not pleased. So this is going on. So rejecting and… Why the same dress, warm dress, does not give us pleasure in the summer season? And the same dress, in the winter season it gives us pleasure. So we do not know whether dress is pleasing or suffering. Means sometimes it is pleasing and sometime it is displeasing.

Similarly water. We do not know whether water is pleasing or displeasing. Sometimes it is pleasing; sometimes it is not pleasing. Everything. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ [Bg. 2.14]. So in this material world, actually we are suffering either in summer season or winter season, or any other season, with dress or without dress, with water, not water. The cause is going on, suffering only, but we are trying to cover this cause of suffering, and by temporary stopping the cause of suffering, we are thinking that we are enjoying. But actually there is no enjoying in this material world because you will find in the Bhagavad-gītā this material world has been described as duḥkhālayam aśāśvatam [Bg. 8.15]. It is for suffering. Even if you do not take very seriously about this winter season or summer season, suffering or enjoying, at the end, either you accept these temporary sufferings and enjoying… Ultimately we are suffering. Ultimately we are suffering. How? Because we will have to die. Who wants death? Does anyone want death voluntarily? No. As soon as there is any cause of death, immediate death, we become very much sorry. Suppose you are sitting in a airplane and you understand, "Now it is going to be crashed," are you…, will you be happy? No. Why? Because you are going to die.

Suppose you are on the sea and it is going to sink in the water. Will you be happy? No. That time we chant Hare Kṛṣṇa. Sukhe… Duḥkhe saba hari bhaje, sukhe bhaje kaya.(?) When we are in danger… In Japan you have got many times the experience of earthquake, earthquake. What do you do at that time? Huh? You all Japanese boys and girls, what do you do? Have you experienced earthquake? You have? What do you do at that time? (pauses waiting for an answer) When there is earthquake, what do you do? Hmm? But I have seen in America. They all, everyone, they scream. (laughter) And perhaps they remember about God. Naturally they will remember, "God save us. God save us." What is your…? That means that we do not wish to die. That's a fact. You cannot say that death is very good thing. Nobody will say. Death… But we have to die. There is no excuse, that "I shall not die." Death is "as sure as death," they say. But you don't want death. This is suffering.

Not only death, even in lifetime… Just like we are old man. Who wants to become old man? Everyone wants to remain youthful. This is undesirable. This is suffering, actually suffering, because we are old man. We suffering so many diseases, so many inconveniences. If I am not helped by three, four men, then I cannot move even. So this is suffering. Old age is suffering. And diseased condition. Apart from death and old age, the diseased condition. Suppose you are suffering from some disease, some fever. So this is inevitable. You cannot avoid disease, you cannot avoid old age, you cannot avoid death, and you cannot avoid birth. So suffering… The whole material world is full of suffering. Duḥkhālayam aśāśvatam [Bg. 8.15]. And even if you make it… Suppose at any place you are living it is not very comfortable, but if you are assured that you will not die, you will not be diseased, you will not become old, you will not take birth again-if there is no death, there is no question of birth-so even if you are assured of…it is called? Immunity from these sufferings, still, there are many other sufferings.

Suppose you are not thinking very well. Today my mind is very disturbed. That is called adhyātmika. I have got some pain in my body. That is also adhyātmika. Some friend or some animal has done some mischief to me. That is also suffering, adhibhautika. And adhidaivika. The earthquake. Nobody wants earthquake, but there is earthquake. This is adhidaivika. There is famine. There is pestilence. There is so many thing. So even if we are assured that we are not going to die, still, there are other sufferings. And, of course, there is no question of not dying. Everyone will have to die. Even you accept this place of suffering and if you are assured that you will live here permanently, still, you become happy, "All right, I will not die." But that is also not possible. Therefore aśāśvatam. Even if you make your arrangement very nicely that you will not suffer, but you will not be allowed to stay. Now just like in Tokyo city we are making very big, big buildings, everywhere, all over the world, to live very comfortably. But that comfortable life is also not assured because you will have to die. You will have to die. Therefore it is called aśāśvatam, not permanent. Even if you are under the impression that "I am very happy," that happiness also will not be allowed you for eternal time, it will be finished.

So there is no question of happy life within this material world. This is to be understood first. Very pessimistic. Those who are intelligent, they are very pessimistic. Even materially they are pessimistic. They are living some standard of life. "This is not good." There are many houses very low and cottage, so people think that "This is not very good life. Let us have very nice building." So this struggle is going on. That is human nature, that unless, until he approaches the final post or platform of happiness, he is not happy. That is called struggle for existence and survival of the fittest. So sura and devatā means those who are trying to reach the ultimate goal of life where happiness is guaranteed, one who is trying for that, he is called sura, devatā. And one who is satisfied with this temporary so-called happiness, he is called asura. That is the difference.

Now, if you want to reach to the ultimate goal of life, where only blissful life, sac-cid-ānanda-vigrahaḥ [Bs. 5.1], eternal body of knowledge and bliss, then you have to become sura. It is not that the asuras will remain asura. It doesn't matter. Even born in the asura family one can become sura. Just like Prahlāda Mahārāja. His father was asura, but he was perfect sura. That is possible. It is not prohibited to anyone. If he wants to become sura… Just like in ordinary life also. If you are determined to become medical man, you can become. There is no impediment. If you are persistent, you can become medical man, engineer, or anything. People are trying, education. Similarly, if you want to become sura, there is no impediment, and there is no obstacle. You can become. Simply you have to know what sort of life we should accept, pravṛtti-this is called pravṛtti-and what sort of life we should reject. This is required. This is the distinction between sura and asura.

Just like these European, American, boys. before coming to my shelter, they were doing everything. We prohibit illicit sex. We prohibit intoxication. We prohibit meat-eating. We prohibit gambling. So these boys and girls were accustomed to all these habits, pravṛtti. But they have now changed their pravṛtti because they want to become sura. They want to achieve the ultimate goal of life. One may not know what mode of life we should accept. One may not know what mode of life we should reject, but in the śāstra, in the teachings of great men, learned scholars, things are there. We have to accept. We may not know, but we should accept. The Kṛṣṇa consciousness movement is for this purpose, to change the pravṛtti nivṛtti. Just like there is pravṛtti for meat-eating. We are advising, "Please do not eat meat." This is nivṛtti. Before that, they do not know what is the difference between meat-eating and not meat-eating. But now they are understanding. Therefore they are becoming sura. One who adopts the methods… And why one should eat meat at all?

Just like in our… You have taken. Some of you might have taken prasādam here. So how nicely they have made. Our Bhānu is expert in making nice prasādam. These boys, these American boys and European boys and some Japanese boys, they have adopted this means. They are happy. So everyone can become sura. There is no… Kṛṣṇa says… It is not it is hackneyed. If somebody says, "Oh, he is born in the asura family. He shall remain as asura," no, no, that is not shastric injunction. He can be improved. He can become a sura. That is stated in the Bhagavad-gītā, You will find. Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ. Pāpa-yonayaḥ. The asuras are called pāpa-yoni. Pāpa-yoni means born in low-grade family. But Kṛṣṇa says,

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

[Bg. 9.32]

So there is no question of pāpa-yoni or asura. If one wants to become asura and devatā he can become. Otherwise, why Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ? They…

In India they sometimes come to fight with me that I am making these pāpa-yoni, namely, the Europeans and Americans… They are considered by the rigid Hindus as a pāpa-yoni. "They cannot become." But why Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ? Te 'pi yānti parāṁ gatim. So everyone has got the chance. Even he is born in a pāpa-yoni, everyone… Otherwise, why Kṛṣṇa will say, te 'pi yānti parāṁ gatim? Simply the condition is: māṁ hi pārtha vyapāśritya: [Bg. 9.32] "One should take to Kṛṣṇa consciousness fully. Never mind wherever he is born. He can be also transferred to the spiritual world."

So this is our movement, Kṛṣṇa consciousness movement is like that. It doesn't matter whether one is sura or asura. Sura… Kṛṣṇa also says,

kiṁ punar brāhmaṇāḥ puṇyā

bhaktā rājarṣayas tathā

(anityam) asukhaṁ lokam

imaṁ prāpya bhajasva mām

[Bg. 9.33]

Simply if we take to Kṛṣṇa consciousness, it does not matter whether we are born in pāpa-yoni or puṇya-yoni. Puṇya-yoni, those who are born in puṇya-yoni, in nice family, for them it is very easy and natural. But even those who are born in asura family… Just like Prahlāda Mahārāja became a great devotee. He is one of the authorities of devotees. But his father was asura. Asura does not mean one community is simply asura, and other community is simply sura. No, that is not. Any community, any person, if he follows the principle of sura, he becomes sura. If he follow the principles of asura, even if he was born in sura family, then he is asura. These are the injunction of the śāstra.

People do not know it. So we Kṛṣṇa consciousness movement, we are simply trying to make the asuras as sura. This is our movement. Anyone who is not devotee, he is asura. It doesn't matter whether he is born in some country or some family. It doesn't matter. If he is not a devotee of Kṛṣṇa, then he is asura. When we speak of Kṛṣṇa, Kṛṣṇa means God. Anyone who is nondevotee of God, who is not God conscious, he is asura. That is the injunction. Viṣṇu-bhakto bhaved daiva asuras tad-viparyayaḥ. This is the distinction. Devatā means viṣṇu-bhakta, great devotee of the Supreme Lord. Viṣṇu means the Supreme Lord, all-pervading. Viṣṇu-bhakto bhaved daiva asuras tad… And those who are not devotees, Godless, without any God consciousness, they are all asuras. So this movement is to make asuras as suras.

Then what is the advantage of becoming sura and asura? If you become a sura, then you become fit for entering into the kingdom of God, back to home, back to Godhead. But if you remain asura, then you have to remain in this material world, which is duḥkhālayam aśāśvatam [Bg. 8.15], full of miseries and temporary. So we don't say anyone asura and sura, but, we understand from the śāstra anyone who takes to Kṛṣṇa consciousness, whatever he may be, he becomes a sura. Even if he is born in asura family, it doesn't matter. Just like Prahlāda Mahārāja. His father was a asura, but still, he became the first-class sura. Similarly, everyone can become first-class sura. They have to be trained. The asuras, they… Therefore it is said that pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ [Bg. 16.7]. Asuras, the fault is, asuras, they do not know how to live a very happy and clean life. They do not know. Ācāra. Na śaucaṁ nāpi cācāraḥ. They have not cleanliness and good behavior.

So therefore we are teaching cleanliness. "You rise early in the morning. Take your bath." He must be clean immediately. He rises early in the morning, evacuating. He takes his bath. Immediately becomes cleansed, śaucam. Sattvaṁ śaucaṁ śamo damas titikṣā. These are the qualification of brāhmaṇa or the suras. But they do not know it. Therefore we are training, "Rise early in the morning. Chant Hare Kṛṣṇa. Have maṅgala-ārati." This is ācāra. This is ācāra. By practicing this, you can see the distinction between ordinary men or our men. Anyone, practically you will see. In America they are surprised. Although they are Americans, they inquire, "Are you Americans?" Because there, in America, there is no such thing. Any inquisitive person inquires. The priest said that "These boys, they are our boys, and they never came to church to inquire about what is God. Now they are mad after God. What is this?" Because they have become suras by training. By training. So asuras can be turned into suras. There is no difficulty. Provided they abide by the rules and regulation, orders of the spiritual master, they can be suras. Because they do not know… Na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate. They do not know what is satyam. Satyaṁ paraṁ dhīmahi [SB 1.1.1]. Therefore we are teaching them Śrīmad-Bhāgavatam, satyaṁ paraṁ dhīmahi, the ultimate truth. They do not know what is satyam. This is the movement, to give them education to understand what is the Absolute Truth, satyaṁ paraṁ dhīmahi, to teach them how to behave in life, how to become purified in life. This is very scientific movement. If anyone wants actually to become sura, the perfect man, they must join this Kṛṣṇa consciousness movement. Then his life will be successful. Thank you very much. (end)

750203BG.HAW

Bhagavad-gītā 16.7

Hawaii, February 3, 1975

Nitāi: "Those who are demoniac do not know what is to be done and what is not to be done. Neither cleanliness nor proper behavior nor truth is found in them."

Prabhupāda:

pravṛttiṁ ca nivṛttiṁ ca

janā na vidur āsurāḥ

na śaucaṁ nāpi cācāro

na satyaṁ teṣu vidyate

[Bg. 16.7]

So these are the symptoms of asura. We have already discussed the characteristic of divine nature and the characteristic of demonic nature. In the Viṣṇu Purāṇa this is also confirmed. Dvau bhūta-sargau loke daiva āsura eva ca [Bg. 16.6]. There are two kinds of people all over the universe. There is asuraloka and devaloka, planet. So devāsura fight. That is going on perpetually, daiva and āsura, demonic nature and divine nature.

There are many people; they do not like us because we are preaching God consciousness. This is our fault. Even in our country, in India, the government do not like us because nowadays, everywhere practically, the demonic people being very much increased, the government is also demonic. So they do not like people in divine nature. They will tolerate all kinds of noise, barking of the dogs, the motor car passing, the aeroplane on overhead. But as soon as there is kīrtana, they're disturbed. They'll tolerate so many different types of noise, but they'll not tolerate kīrtana. That is from the very beginning.

In New York, when we started this movement, so in the morning, at seven o'clock, we used to hold our class, and there was little sound. Immediately the tenants from upwards, they'll come down and complain. Sometimes they will call for police. And on the street, Second Avenue, there is always big, big trucks and motor cars going on, heavy sound. Then in your country the garbage carrier sound, the digging sound. So many sound they'll tolerate. And as soon, "Hare Kṛṣṇa," "Oh, it is intolerable." (laughter) This is demonic, the demonic. They'll not hear. Because that will do good to them by hearing, they'll not accept it.

It is practically experienced. I know that the ghost, if you go in a house ghostly haunted, if you chant Hare Kṛṣṇa mantra, they'll go away. They cannot tolerate. In my life there was several incidences like that. In my household life, I was doing business in Lucknow. So there was one house, very big house, worth thousands of rupees' rent, but it was ghostly haunted. So nobody would take that house. I took it at two hundred rupees, (laughter) and very big house. And I was… All the servants, they complained, "Sir, there is ghost." So I was chanting. He was living in several spots, especially on the gate side. So I could understand, but I would chant Hare Kṛṣṇa, and I was saved. Everyone was saved. There was… And, say, in 1969 I was guest in the house of John Lennon in London. So there was a ghost in… It was a big plot. There was a guest house. So they complained, "Sir, here is ghost." So I advised them to chant Hare Kṛṣṇa, and the ghost went away. Yes. This is fact. When there is Hare Kṛṣṇa chanting, these ghostly, demonic living entities, they'll not be able to stay there. They'll go away.

So two classes of men, demonic and divine. So divine nature has been explained in various ways from the very beginning. Now Kṛṣṇa is explaining about the demonic nature. The first characteristic of demonic nature is they do not know what should be the pravṛtti and what should be nivṛtti, proper and improper action. Improper action is mentioned here, beginning, that na śaucaṁ nāpi cācāraḥ [Bg. 16.7], not cleanliness. Cleanliness is essential. "Cleanliness is next to Godliness."

In India, especially in the villages, you'll find cleanliness. He has got one cloth, poverty-stricken, one cloth, not very white. Due to dirt, it is black. But that one cloth should be washed daily, still, one cloth. They'll take one napkin and wash the cloth and India, tropical climate, here also, and spread it on the floor. Within five minutes it will be dry, and then change clothes. And early in the morning, even in chilly cold, they will take bath, taking water from the well. And nature's arrangement is, if you take well water, it is hot early in the morning. Early in the morning it is very, not very hot, but is warm. You can take very easily your bath. They, do that. This is called naimitti. Nitya, naimitti. Nitya, this is daily affair, taking bath and go early in the morning to evacuate, then wash your hand. Not required, soap. You can take the dirt from the earth and wash your hand nicely. Then take your bath and change your cloth, wash cloth. Then go to some temple.

Still this system is current. And see ārati, maṅgala-ārati. Chant Hare Kṛṣṇa mantra. Ring the bells. In every temple such arrangement is there. Then come at home and do your duty, the businessman. In the shop also, they'll cleanse everything very nicely. Even the scale, weighing scale, they will wash every day. This is required, śaucam. Satyaṁ śaucaṁ śamo damas titikṣā ārjavam āstikyam, jñānaṁ vijñānaṁ brahma-karma svabhāva-jam.

One should be truthful. Truthful means that you should be so much truthful that even his enemy asks him, "Where is your money," he'll say, "Here is my money." He'll not, I mean to say, hide anything. That is truthfulness. Of course, in this age it is very difficult, but these are the items, to become truthful, controlling the mind, controlling the senses, śamo damas titikṣā, tolerance, ārjavam, simplicity, then āstikyam, firm faith in the śāstra, scripture.

Just like Bhagavad-gītā is scripture. So firm faith… Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: [Bg. 18.65] "You simply always think of Me, Hare Kṛṣṇa." Not difficult. Bhava Kṛṣṇa has given you the tongue. Every one of you can chant Hare Kṛṣṇa. Where is the… You have no expenditure but great gain. You become highly elevated gradually by chanting Hare Kṛṣṇa. Now, Kṛṣṇa says personally man-manāḥ: "Always think of Me." Not only that, anyone who is thinking of Kṛṣṇa always, twenty-four hours, Kṛṣṇa gives him the certificate-the topmost yogi.

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

So Kṛṣṇa says… This is called theism, believing in the śāstra. Any śāstra. It doesn't mean that simply… All śāstras, according to time, circumstances, people, there're different śāstras. The Bible is also śāstra. Koran is also śāstra as much as… They are spoken according to the time, according to the circumstances.

Just like in the Bible, the first injunction is "Thou shall not kill." This means the people were, in those days, at least people who were all around Christ, they were very much expert in killing. Otherwise why he says first, "Thou shall not kill"? So this injunction must be followed. Unfortunately they first of all killed Jesus Christ: "You are speaking 'Thou shall not kill'? I shall kill you." Just see. This is the position. "So what is my fault? You want to kill me?" "Because you are speaking of God, therefore we shall kill you." And actually it actually happened. This is demonic.

So there are many other instances. Prahlāda Mahārāja, five years old boy, he was chanting Hare Kṛṣṇa. His father did not like. "Why you are chanting Hare Kṛṣṇa?" "Because Kṛṣṇa is the Supreme Lord." "Kṛṣṇa is Supreme Lord? I am Supreme Lord. You do not do this." So the boy would not give up. So the father was even prepared to kill a five year old boy. The fault was that he was chanting Hare Kṛṣṇa. He was given poison. He was thrown into the fire. He was pulled from the hill. He was very powerful king, and whatever he ordered his servant carried out, but he was saved in all circumstances by Kṛṣṇa.

So this is demonic nature. They will simply try to suppress Kṛṣṇa consciousness movement because these symptoms are there, na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate. There is no truthfulness. They do not know what is ultimate truth. Satyaṁ paraṁ dhīmahi. In the Śrīmad-Bhāgavatam the beginning is satyaṁ paraṁ dhīmahi. Janmādy asya yataḥ: [SB 1.1.1] "The absolute truth… I am meditating upon the supreme truth, Absolute Truth." What is absolute truth? Janmādy asya yataḥ: "From whom everything has come into existence, that is Absolute."

So what is the nature of that Absolute Truth? Is it a dead body or a living body? There are two things, something dead and something living. So what is the nature of the absolute truth? So that is replied, janmādy asya yataḥ anvayād itarataś cārtheṣv abhijñaḥ [SB 1.1.1]. Abhijñaḥ means cognizant, living. The Absolute Truth is not dead; it is living. We are pushing forward this theory.

The modern scientists, they are of opinion that life comes from matter. We say, "No, life comes from life. Matter comes from life." This is satyam. I do not know how they get Nobel Prize, putting forward a false theory that life comes from matter. The matter… So why don't you produce life in the laboratory? Matter is there. Chemicals are there. You mix them and produce a life. When some such chemist is inquired, "Whether you can produce life if I give you the chemicals?" they will immediately say, "That I cannot say." Then why do you speak like that? So this is asuric. If they accept that everything comes from the living being, then they will have to accept God. So they want to avoid this: "Everything matter." But that is not the fact. Origin is life. That is explained in the Bhagavad-gītā. Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. Aham. Kṛṣṇa is life. He's not dead matter. So…

Now, what to speak of Kṛṣṇa, you can, if you think of yourself… This material body, how it has developed, such big body? Because the living spark is there. The gigantic material thing grows on the basis of spirit soul. We can understand that. The spirit soul is the basis. Our body, very small particle, spiritual particle, takes shelter in the womb of the mother, and gradually the living spark develops this body. That is our practical experience. And if, some way or other, the living spark is gone… Suppose a dead child is born. It will not grow. It will not change. So this is very simple thing, that on this living being the matter grows, not from matter living being comes in. So we have written a small pamphlet, and in German language it is already published. People are very gladly accepting, reading this book. What is the name you have given?

Haṁsadūta: Life Comes From Life.

Prabhupāda: No, German name?

Haṁsadūta: Leben Komt von Leben.

Prabhupāda: So, na satyaṁ teṣu vidyate. The demonic people, they do not have the truth. Only on false theory, the Darwin's theory… We have commented upon Darwin's theory also in our book, Scientific Basis of Kṛṣṇa Consciousness. Dr. Svarūpa Dāmodara Brahmacārī, he has written a small booklet. He has criticized Darwin very strongly, that he is a speculator. A speculator cannot give you truth. That is not possible. By speculation you cannot say, "Two plus two equal to five." That is not science. "Two plus two equal to four," that is everywhere. And if you speculate, "No, two plus two equal to five," or "two plus two equal to three," that is not science. So scientific basis means it should be fact, not speculation, mano-dharma. Mano-dharma means speculation.

Therefore śāstra says, harāv abhaktasya kuto mahad-guṇā mano-rathenāsati dhāvato bahiḥ [SB 5.18.12]. Harāv abhaktasya, one who is not a divine nature or devotee of the Lord, he has no qualification. "Oh, he's MA, PhD." No, he has no qualification. "Why?" Now, mano-rathena, he is simply speculating. He has no truth. How by speculation…? Every one of us, we are imperfect. We are very much proud of our eyes: "Can you show me?" What qualification your eyes have got that you can see? He does not think that, that "I have no qualification; still, I want to see." These eyes, oh, they are dependent on so many condition. Now there is electricity, you can see. As soon as there is electricity off, you cannot see. Then what is the value of your eyes? You cannot see what is going on beyond this wall.

So don't believe your so-called senses as the source of knowledge. No. The source of knowledge should be by hearing. That is called śruti. Therefore Vedas' name is śruti. Śruti-pramāṇa, śruti-pramāṇa. Just like a child or a boy wants to know who is his father. So what is the evidence? That evidence is śruti, hearing from the mother. Mother says, "He is your father." So he hears; he does not see how he became his father. Because before his body was constructed the father was there, how could he see? So by seeing, you cannot ascertain who is your father. You have to hear from the authority. The mother is the authority. Therefore śruti-pramāṇa: the evidence is hearing, not by seeing. Seeing… Our imperfect eyes… There are so many obstacles. So similarly, by direct perception, you cannot have the truth.

Direct perception is speculation. Dr. Frog. Dr. Frog is speculating what is Atlantic Ocean. He is in the well, three feet well, and some friend inform him, "Oh, I have seen vast water." "What is that vast water?" "Atlantic Ocean." "How big it is?" "Very, very big." So the Dr. Frog is thinking, "Maybe four feet. This well is three feet. It may be four feet. All right, five feet. Come on, ten feet." So in this way, speculating, how the frog, Dr. Frog, will understand Atlantic Ocean or Pacific Ocean? Can you estimate the length and breadth of the Atlantic, Pacific Ocean, by speculation? So by speculation, you cannot have. They are speculating so many years about this universe, how many stars are there, what is the length and breadth, where is the… Nobody knows anything even of the material world, and what to speak of the spiritual world? That is beyond, far beyond.

Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ [Bg. 8.20]. You'll find in the Bhagavad-gītā. There is another nature. This nature, what you see, the sky, a round dome, that, above that, there are layers of five elements again. This is the covering. Just like you have seen the coconut. There is hard covering, and within the covering there is water. Similarly, within this covering… And outside the covering there are five layers, thousand times bigger than the one another: Water layer, air layer, fire layer. So you have to penetrate all these layers. Then you will get the spiritual world. All these universes, unlimited number, koṭi. Yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Jagad-aṇḍa means the universe. Koṭi, many millions clustered together, that is material world. And beyond that material world there is spiritual world, another sky. That is also sky. That is called paravyoma. So by your sense perception you cannot estimate even what is there in the moon planet or sun planet, this planet, within this universe. How you can understand the spiritual world by speculation? This is foolishness.

Therefore śāstra says, acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. Acintya, which is inconceivable, beyond your sense perception, don't try to argue and understand it and speculate. This is foolishness. It is not possible. Therefore we have to go to the guru. Tad-vijñānārthaṁ sa gurum evābhigacchet, samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham [MU 1.2.12]. This is the process. But the demons, they do not know, this process. They speculate; they manufacture. Simply by jugglery of words they manufacture their truth. No. Satyaṁ paraṁ dhīmahi. That is in the big Bhāgavatam. You'll find. And what is satyam? Janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ tene brahma hṛdā… [SB 1.1.1]. Everything is there.

So don't remain in the ignorant stage of life. That is called śūdra. Try to become brāhmaṇa. That is the meaning. It is not prohibited that one cannot become brāhmaṇa. No, one can become brāhmaṇa. If he gets association of a brāhmaṇa, if he agrees to be trained up by a brāhmaṇa, he can become brāhmaṇa. And brāhmaṇa means brahma jānāti iti brāhmaṇa, not by birth. Anyone who has full knowledge of the Supreme, he is brāhmaṇa. Janmanā jāyate śūdraḥ. By birth everyone is śūdra. Even if he's born in a brāhmaṇa family he is śūdra. Janmanā jāyate śūdraḥ saṁskārād bhaved dvijaḥ. The saṁskāra means purification. That is satyaṁ śaucam. But the asuras, they do not want to be purified. They want to remain in the degraded stage of life. That is the difficulty.

Otherwise it doesn't matter what he is, which family he's born. It doesn't matter. Kṛṣṇa says, you'll find, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ [Bg. 9.32]. Pāpa-yoni. To take birth low-grade family, or animal family, these are called pāpa-yoni. Kṛṣṇa says that it doesn't matter if one is born in the pāpa-yoni, low-grade family. It doesn't matter. Māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ. In the human society, striyaḥ śūdrās tathā vaiśyāḥ, even woman and śūdra and vaiśya, they are also taken in the category of pāpa-yoni. Pāpa-yoni means their intelligence is not very sharp. That is called pāpa-yoni. And a brāhmaṇa means to become very, very highly intellectual. That is called brāhmaṇa. Because he'll understand Brahman.

To understand Brahman is not the business of tiny brain. Alpha-medhasam. There are two Sanskrit words, alpa-medhasa and su-medhasa. Alpa-medhasa means having little brain substance. Physiologically, within the brain there are brain substance. It is found that the brain substance in man is found up to 64 ounce. They are very highly intellectual persons. And in woman the brain substance is not found more than 34 ounce. You'll find, therefore, that there is no very great scientist, mathematician, philosopher, among women. You'll never find because their brain substance cannot go. Artificially do not try to become equal with men. That is not allowed in the Vedic śāstra. Na striyaṁ svatantratām arhati. That is called śāstra.

You have to understand that woman is never given to be independence. Independence means just like child has to be taken care, similarly, woman has to be taken care. You cannot let your child go in the street alone. There will be danger. Similarly, according to Vedic civilization, Manu-saṁhitā, woman should be given protection. In this way, ācāra, this is called ācāra. So the demons, they do not know. The demons, they do not know what is what, how one thing should be treated, how… They do not know. In the Western countries there is no such distinction between man and woman, but there is. We have to accept it and construct this social institution in that way. Then it will be perfect.

So everything should be learned from the standard Vedic literature, and society and other things, economic development, everything… So that is here in the Bhagavad-gītā. All problems, whatever you want, you consult Bhagavad-gītā-you'll have perfect answer. That is called Vedic literature. Perfect without any flaw you'll get. But to understand Vedic literature one has to become a brāhmaṇa or a kṣatriya. Even in vaiśya stage or śūdra stage no possible, not possible. Vaiśya stage, little, but in brāhmaṇa stage and kṣatriya stage people are intelligent. Therefore Bhagavad-gītā is said, Kṛṣṇa begins in the Fourth Chapter, imaṁ rājarṣayo viduḥ [Bg. 4.2]. Rājarṣayaḥ means king, kṣatriya, with qualification of brāhmaṇa. He has got… Although he is king, he is not brāhmaṇa, but he has got the qualification of brāhmaṇa. So that qualification of brāhmaṇa can be fully attained if one becomes Vaiṣṇava.

Vaiṣṇava is transcendental even to the brāhmaṇa. Sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]. He becomes transcendental to the stage of all the three modes of material nature. There are three modes of material nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. Sattva-guṇa is the stage of brāhmaṇa, rajo-guṇa is the stage of kṣatriya, and tamo-guṇa is the stage of śūdra, and mixed together is the stage of vaiśya. Vaiśya has mixed quality and pure sattva-guṇa, brāhmaṇa; pure rajo-guṇa, kṣatriya.

So Kṛṣṇa says… Kṛṣṇa did not say Bhagavad-gītā to the loafer class. Kṛṣṇa said rājarṣi. Arjuna was a rājarṣi. So there are… Because king would take responsibility. If the head man is taught very nicely everything about society, economic development and religion, if he is taught very nicely, then he can, I mean to say, introduce the ideas in the country. Therefore there was monarchy. The king would learn from the brāhmaṇas how to rule over the citizens. That was perfect. Imaṁ rājarṣayo viduḥ. Rāja and ṛṣi. Or rāja means king and ṛṣi means saintly person. So either the ṛṣis did know or the kings did know. Or a king who is not less than a ṛṣi, he could know and he could rule over. That is the Vedic injunction. Imaṁ rājarṣayo viduḥ. But without being rājarṣi, without being highly qualified, nobody can understand.

Therefore our Kṛṣṇa consciousness movement is trying to purify the people in general to the brāhmaṇa stage. Then they'll be… you'll be able to understand. Otherwise, na śaucaṁ nāpi cācāraḥ [Bg. 16.7]. If he's not clean, if he has…, he does not know how to behave, it is difficult. But Caitanya Mahāprabhu is still more kind that "Never mind whatever you are. Chant Hare Kṛṣṇa and you become purified." This is Caitanya Mahāprabhu's movement. It doesn't matter whether what you are. Chant Hare Kṛṣṇa and you'll be purified. Then you'll understand everything, what is God, what you are, what is your relation. This is Kṛṣṇa consciousness movement. Thank you very much. (end)

751226BG.SAN

Bhagavad-gītā 16.7

Sanand, December 26, 1975

(with translator)

Prabhupāda:

pravṛttiṁ ca nivṛttiṁ ca

janā na vidur āsurāḥ

na śaucaṁ nāpi cācāro

na satyaṁ teṣu vidyate

[Bg. 16.7]

Indian man: There's something in between.

Prabhupāda: That's all right.

Indian man: It's not connecting.

Prabhupāda: Now here is the description of the asuras as stated by Kṛṣṇa. There are two classes of men, asura and deva. Daiva and āsura. Viṣṇu-bhakto bhaved deva asuras tad-viparyayaḥ. The devas, devatāloka… (aside) Don't talk.

Indian man: (indistinct)

Prabhupāda: No… And whatever it may be, why you are interpreting? You stop. In the upper planetary system, beginning from the sun, there are Sūryaloka, Candraloka, Maṅgala, Bhūr, Bṛhaspati, up to Saturn, there are different lokas. So the upper planetary system, beginning from Sūrya, they are called devaloka. They are all devotees of the Lord; therefore they are called devatā. They are not pure devotees, but they are not disobedient to the orders of the Supreme Lord. Śuddha-bhakta means they do not come to the material world. Anyābhilāṣitā-śūnyam [Brs. 1.1.11], the śuddha-bhaktas, nitya, nitya-siddha, they do not come to this material world. They are everlastingly liberated soul, engaged in the service of Nārāyaṇa. This material creation is exhibition of one-fourth energy of the Supreme Personality of Godhead. The three-fourth creation is in the spiritual world, Vaikuṇṭhaloka.

So in this material world they have come… All of us, beginning from Brahmā down to the insignificant ant, we have come here for material enjoyment. And in this material world, according to different desires and karma, they are getting different types of bodies. Karmaṇā daiva-netreṇa jantur deha upapatti [SB 3.31.1]. Karmaṇā, by our work, and by the supervision of the supreme power we are getting different types of body. So there are two kinds of living entities. One kind of living entities, they are trying to go back to home, back to Godhead. They are called devatās. And the asuras, they are not aware of the spiritual world; neither they are endeavoring to go back to home, back to Godhead. So Kṛṣṇa has described about the devotees in so many ways. Now He is discriminating who are the demons. So for the asuras there is no knowledge what is the aim of life. So they are described in the Śrīmad-Bhāgavatam also,

na te viduḥ svārtha-gatiṁ hi viṣṇuṁ

durāśayā ye bahir-artha-māninaḥ

andhā yathāndhair upanīyamānās

te 'pīśa-tantryām uru-dāmni baddhāḥ

[SB 7.5.31]

These asuras, or the persons who are in ignorance, in material enjoyment, they do not know what is the goal of life. Everyone is in the bodily concept of life, and they are trying to improve the condition of bodily comforts. The more we are interested in the bodily comforts of life the more we are asuras. So these asuras, they are not very cleansed, na śaucam. Na śaucaṁ nāpi ca ācāraḥ: "They have no good behavior, neither they are very clean." Therefore, according to varṇāśrama-dharma, the brāhmaṇas are called śuci, means pure. But this śuci… The opposite word is muci. So there is a Bengali Vaiṣṇava poet. He says that

śuci haya muci haya yadi kṛṣṇa tyaje

muci haya śuci haya yadi kṛṣṇa bhaje

The purport is that if somebody takes to Kṛṣṇa consciousness, even he is born in the family of muci, then he becomes śuci. And if a person born in the brāhmaṇa family or kṣatriya family but he does not take to Kṛṣṇa consciousness, then he becomes a muci. This is also confirmed in the Bhagavad-gītā, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ [Bg. 9.32]. Pāpa-yoni means muci, less than the śūdras. If he takes to Kṛṣṇa consciousness, te 'pi yānti parāṁ gatim, they are also eligible to go back to home, back to Godhead. So even a muci or a pāpa-yoni born in the low grade family, if he takes to Kṛṣṇa consciousness, he becomes a devatā. This is also confirmed in the Śrīmad-Bhāgavatam by Śukadeva Gosvāmī,

kirāta-hūṇāndhra-pulinda-pulkaśā

ābhīra-śumbhā yavanāḥ khasādayaḥ

ye 'nye ca pāpā yad-apāśrayāśrayāḥ

śudhyanti tasmai prabhaviṣṇave namaḥ

[SB 2.4.18]

So it doesn't matter where we are born. If we take to Kṛṣṇa consciousness, then he becomes a śuddha, śuci, purified, and he is eligible to go back to home, to back to Godhead. So to take the shelter of a pure devotee means he knows what is pravṛtti and what is nivṛtti. All our Vedic literature is meant for nivṛtti. Pravṛttir eṣā bhūtānāṁ nivṛttis tu mahā-phalā. These, all living creatures, who are struggling for existence in this material world, that is their pravṛtti, to enjoy this material world. But when one becomes inclined to nivṛtti, he becomes devatā. So this Kṛṣṇa consciousness movement which was inaugurated by Śrī Kṛṣṇa Caitanya Mahāprabhu is for nivṛtti-mārga. Nivṛtti-mārga means "No more material enjoyment. Let me make progress towards Kṛṣṇa consciousness." Therefore this devotional service or bhakti-yoga, it is called nivṛtti-mārga. This is confirmed in the Śrīmad-Bhāgavatam,

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

Bhakti-yoga… And Sarvabhauma Bhaṭṭācārya, he was a impersonalist, followers of the Śaṅkara philosophy. When he became convinced about the Vaiṣṇava philosophy, he wrote one hundred ślokas, prayers to Caitanya Mahāprabhu. Amongst that śloka, one of the prominent śloka is

vairāgya-vidyā-nija-bhakti-yoga-

śikṣārtham ekaḥ puruṣaḥ purāṇaḥ

śrī-kṛṣṇa-caitanya-śarīra-dhārī

kṛpāmbudhir yas tam ahaṁ prapadye

[Cc. Madhya 6.254]

He said that "This Caitanya Mahāprabhu is the same Kṛṣṇa. He has come to teach vairāgya-vidyā-nija-bhakti-yoga [Cc. Madhya 6.254]." Bhakti-yoga means vairāgya-vidyā, no more this material enjoyment-that is vairāgya. Jñānaṁ ca yad ahaitukam [SB 1.2.7]. The result of jñāna is vairāgya. Vairāgya-vidyā. Bhakti-yoga is vairāgya-vidyā means that bhaktiḥ pareśānubhavo viraktir anyatra syāt [SB 11.2.42]. Bhakti means one is making progress towards Kṛṣṇa consciousness, and automatically he becomes detestful to the material world. Śrīla Rūpa Gosvāmī has given the example: just like hungry man. If he is given food, he takes it, but as he takes it, he becomes satisfied. And when he is fully satisfied, he does not require any more food. There is another śloka given by Yāmunācārya. He says,

yad-avadhi mama cetaḥ kṛṣṇa-padāravinde

nava-nava-rasa-dhāmany udyataṁ rantum āsīt

tad-avadhi bata nārī-saṅgame smaryamāne

bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca

He says that "Since I have been engaged in the service of the Lord," yad-avadhi mama cetaḥ kṛṣṇa-padāravinde, "since I have begun my life to serve Kṛṣṇa, since that time, whenever I think of sex life I spite (spit) on it." So therefore, when we stop our desires for material enjoyment… Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Brs. 1.1.11]. Karma means to desire to be elevated in the higher planetary system, Svargaloka. [break] …jñāna. The jñānīs, they are trying to elevate themselves to the impersonal Brahman. So these are not pure devotional service. [break] Anyābhilāṣitā-śūnyam [Cc. Madhya 19.167], no desire for material conception of life. So jñāna is also another desire, negative desire, to become free from this material world. That is desire. Śrī Kṛṣṇa Caitanya Mahāprabhu has said,

bhukti-mukti-siddhi-kāmī sakali aśānta

kṛṣṇa-bhakta niṣkāma ataeva śānta

[Cc. Madhya 19.149]

He said that bhukti-kāmī, the material persons who are desiring improvement in this world, in this life, and going to the heavenly planet next life… That is called bhukti. And mukti… Desiring liberation, that is called mukti, and… Or become one with the Supreme Brahman, that is mukti. And siddhi, yogis, they are trying to achieve some success in aṣṭa-siddhi, aṇimā, laghimā. So everyone is desiring. So therefore Kṛṣṇa Caitanya Mahāprabhu says, kṛṣṇa-bhakta niṣkāma: "A devotee of Kṛṣṇa is not desirous of anything, either bhukti, mukti, or siddhi." The purport is, so long you desire something, you'll never get peace of mind. And a bhakta does not desire anything. He is satisfied with any position, whatever is offered to him by Kṛṣṇa.

nārāyaṇa-parāḥ sarve

na kutaścana bibhyati

svargāpavarga-narakeṣv

api tulyārtha-darśinaḥ

[SB 6.17.28]

Anyone who is nārāyaṇa-parāyaṇa, he does not fear whether he is going to hell or heaven. Because wherever he goes he is with Nārāyaṇa, he is safe. It doesn't matter whether it is hell or heaven. That is offered by Śrī Caitanya Mahāprabhu in His prayer,

na dhanaṁ na janaṁ na sundarīṁ

kavitāṁ vā jagadīśa kāmaye

mama janmani janmanīśvare

bhavatād bhaktir ahaitukī tvayi

[Cc. Antya 20.29, Śikṣāṣṭaka 4]

The idea is that a bhakta does not require any material happiness or distress. He does not require any monistic proposition to merge into the existence of the Supreme. And neither he desires any jugglery of aṣṭa-siddhi yoga. So in order to become devatā, not to become asura… Asuras are always against Kṛṣṇa. There are many examples like Rāvaṇa, and Hiraṇyakaśipu, Kaṁsa. There are many. So we should remember that devatā means who is fully surrendered to the lotus feet of Kṛṣṇa. So there are many symptoms of the asuras. They are all described in the Sixteenth Chapter. It requires a long time to discuss. It is not possible to discuss all the symptoms. But one of the most important symptom of the asura is here described, asatyam apratiṣṭhaṁ te jagad āhur anīśvaram [Bg. 16.8]. Their main proposal is that there is no creator God.

The modern scientists, philosophers, Western people, they don't accept that God is the creator of everything. And their theory of creation is the chemical composition. One gentleman has written one book, "Chemical Evolution." They think that chemical combination is the cause of life. So the asuras' theory of creation is aparaspara-sambhūtaṁ kim anyat kāma-haitukam. It is a chance theory, but we don't accept. We are preaching against them, writing books against them. We are challenging this atheistic theory of creation. So this asuric… The Kṛṣṇa consciousness movement is against the asuras. Every time, always, Kṛṣṇa also comes down to kill the asuras. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]. [break] Asuras cannot flourish by their atheistic theory. Unless one comes to Kṛṣṇa consciousness, he has to be put into the different types of asuric yoni to suffer in this material world. And if we continue this Godless civilization, Kṛṣṇa says here,

tān ahaṁ dviṣataḥ krūrān

saṁsāreṣu narādhamān

kṣipāmy ajasram aśubhān

āsurīṣv eva yoniṣu

[Bg. 16.19]

He keeps them always put into this asuric yoni, everlastingly forgetting the Supreme Personality of Godhead, and suffer in this material world. So so long we remain in the asuric tendency, then we cannot understand Kṛṣṇa. That is also described by Kṛṣṇa in the Seventh Chapter,

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

So we should generally conclude that anyone who does not take to Kṛṣṇa consciousness, they fall in the groups of duṣkṛtinaḥ, mūḍhāḥ, narādhamāḥ, māyayāpaḥṛta-jñānāḥ. So in the beginning we discussed nāpy ācāraḥ, sadācāra. So even one is short of sadācāra, Kṛṣṇa says, api cet su-durācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ [Bg. 9.30]. Even one is not fully in sadācāra but if he has taken Kṛṣṇa consciousness fully, he is a sādhu. So to take to this Kṛṣṇa consciousness is made very easy during this Kali-yuga.

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

Kalau, in this age, if you take to Kṛṣṇa consciousness, simply chant Hare Kṛṣṇa, Hare Kṛṣṇa mantra, then you become devatā. This is our program. So our only request is to you, that in whatever position you are-it doesn't require to be changed-simply take to Kṛṣṇa consciousness. Chant Hare Kṛṣṇa mahā-mantra, and gradually you'll become devatā. That is the recommendation of Śrī Caitanya Mahāprabhu. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. Remain in your place but be Kṛṣṇa conscious. It is not difficult at all. Thank you very much. Hare Kṛṣṇa. (end)

761214BG.HYD

Bhagavad-gītā 16.7

Hyderabad, December 14, 1976

Prabhupāda: So, we were discussing yesterday about the demons or nondevotees. Demons means nondevotee. That I have explained. Devatā means demigods, and demons… So demons, they do not know which way they have to live their life. That they do not know.

pravṛttiṁ ca nivṛttiṁ ca

janā na vidur āsurāḥ

na śaucaṁ nāpi cācāro

na satyaṁ teṣu vidyate

[Bg. 16.7]

These are the first qualification of the demons, that they do not know which way one has to make progress. That they do not know. This is the defect of the modern civilization. They have universities, educational institution and advancement of knowledge, so on, so on. But ask them what is the aim of life, why education is being imparted, what is the purpose. These are… They do not know. Do they know?

Haṁsadūta: No.

Prabhupāda: They simply know how to eat, how to sleep, how to have sex, and how to defend. For this purpose they are giving education. That is… Does it require any education, how to eat? Everyone, even a child, he knows. You give him something eatable. Immediately takes and he knows it is to be put here, not there, not there. Natural. You don't require any education for these things, primary, I mean to say, wants of the body, eating, sleeping, sex. It doesn't require any high education, how to enjoy sex life. Everyone knows. Even the cats and dogs, they know. Similarly eating, everyone knows. Sleeping, it doesn't require that "You have to sleep in this way." Whenever you feel tired, there is sleep. But the asura-jana, they do not know what is the purpose of education. That they do not know.

This is… This is beginning of asuras' life, pravṛtti and nivṛtti. Pravṛtti means the, what is called, incentive which makes… There is a grain of sugar, and the ant knows there is a grain of sugar. He is running after it. That is pravṛtti. And nivṛtti means I have passed my life in this way, but it is not actually my progress of life. I should stop this way of life. I should go to the spiritual realization. That is nivṛtti-mārga. There are two ways, pravṛtti and nivṛtti. Pravṛtti means we are going to the dark, darkest region. Adānta-gobhir viśatāṁ tamisram [SB 7.5.30]. Because we cannot control our senses, adānta… Adānta means uncontrolled, and go, go means senses. Adānta-gobhir viśatāṁ tamisram. Just like we see varieties of life, so there is life also in the hell, tamisra. So either you go to the hellish condition of life or you go to the path of liberation, both ways are open to you. So if you go to the hellish condition of life, that is called pravṛtti-mārga, and if you go towards the path of liberation, that is nivṛtti-mārga.

Our, this Kṛṣṇa consciousness movement is training of nivṛtti-mārga, the basic principles, so many no's. No means nivṛtti. No illicit sex, no meat-eating, no gambling, no intoxication. So this is the no. "No" path. So that they do not know. When we say so many no's they think it is brainwash. Not brainwash. It is actual. If you want to develop your spiritual life, then you have to stop so many nuisance. That is nivṛtti-mārga. The asuras, they do not know. Because they do not know, when nivṛtti-mārga, "no," the path of "no" is recommended, they become angry. They become angry.

upadeṣo hi mūrkhāṇāṁ

prakopāya na śāntaye

payaḥ-pānaṁ bhujaṅgānāṁ

kevalaṁ viṣa-vardhanam

Those who are rascals, fools, if you speak something valuable for his life he'll not hear you. He'll become angry. The example is given, payaḥ-pānaṁ bhujaṅgānāṁ kevalaṁ viṣa-vardhanam. Just like if a snake, if you ask the snake that "I shall give you daily a cup of milk. Do not commit this harmful life, biting unnecessarily others. You come here, take a cup of milk and live peacefully," that he will not be able. He… By drinking, drinking that cup of milk, his poison will increase, and as soon as the poison is increased-it is also another itching sensation-he wants to bite. He'll bite. So the result will be payaḥ-pānaṁ bhujaṅgānāṁ kevalaṁ viṣa-vardhanam. The more they starve, that is good for them because the poison will not increase.

The nature's law is there. And as soon as one sees a snake, immediately everyone becomes alert to kill the snake. And by nature's law… It is said, "Even a great saintly person, he does not lament when a snake is killed." Modeta sādhur api sarpa, vṛścika-sarpa-hatyā. Prahlāda Mahārāja said. When his father was killed and Nṛsiṁhadeva was still angry, so he pacified Lord Nṛsiṁha, "Sir, now you can give up your anger because nobody is unhappy on account of my father being killed," means "I am also not unhappy. I am also happy because my father was just like a snake and a scorpion. So even a great saintly person is happy when a scorpion or a snake is killed." They are not happy if somebody is killed. Even an ant is killed, a saintly person is unhappy. But a saintly person, when he sees that a snake is killed, he is happy. He is happy.

So we should not follow the life of a snake, pravṛtti-mārga. Human life is meant for nivṛtti-mārga. We have got so many bad habits. To give up these bad habits, that is human life. If we cannot do that, then we are not making any spiritual progress of life. Spiritual progress… So long you will have a little desire for committing sinful life for your sense gratification, you will have to accept a next body. And as soon as you accept a material body, then you will suffer. Yena.

It is said that nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. These rascals, they are mad. They are committing sinful life simply for sense gratification. There is no need of committing sinful life but for sense gratification they are doing that. So Ṛṣabhadeva says, "It is not good because for sense gratification you have got already this body, and you know, experiencing, that you are suffering threefold miseries, and again you are committing something which will oblige you to accept another body. This is not good. No, this is not good." We should do in such a way that we may not accept again this material body. That will save us from all suffering.

Material body means it is given to you for your suffering. But that they do not know. They think, "I am enjoying." Eating, sleeping, mating-in any body you will have these facilities. Viṣayaḥ khalu sarvataḥ syāt. Even you become a dog or you become a hog or you become a man or you become a demigod, these four facilities you will get everywhere, eating facility, sleeping facility, sex facilities and defense facility. You will get. Viṣayaḥ khalu sarvataḥ syāt. And the human form of life, these facilities should be minimized, denied. Not only minimized, no meat-eating, no illicit sex. That is nivṛtti-mārga. But the asuras, they do not know. Pravṛttiṁ ca nivṛttim. That this life is meant for nivṛtti-mārga, they do not know. When you say, "Don't do this," they think otherwise.

Payaḥ-pānaṁ bhujaṅgānāṁ kevalaṁ viṣa-vardhanam. Na śaucaṁ nāpi cācāraḥ. And why they become addicted to sense gratification? Because they are not clean, śaucam. Śauca is the qualification of brāhmaṇa. We are getting sacred thread but we are neglecting how to become, how to remain śaucam, śuci. Śucīnāṁ śrīmatāṁ gehe yoga-bhraṣṭo 'bhijāyate [Bg. 6.41]. Śuci means first-class brāhmaṇa. So we are accepting sacred thread to become first-class brāhmaṇa, śuci, but we do not know, after eating, we have to wash our hand. We are taking the handkerchief and finished. So this kind of brāhmaṇa, what they will do? That is not even a civilized man. So you should be very, very careful how to follow the rules and regulation. That is nivṛtti-mārga. If we still remain in pravṛtti-mārga, then we will not be able to make any advance in spiritual life. And if we do not make advance in spiritual life, then again and again, śarīra. Tathā dehāntara-prāptir dhīras tatra na muhyati [Bg. 2.13]. Everyone is suffering on account of this body, and this human body is meant for ending this suffering. That should be the aim of life. But those who are asuras, they do not know how to end this life of suffering and accept the life of ānandamayo 'bhyāsāt, (Vedānta-sūtra 1.1.12) simply ānanda in Vaikuṇṭha, in Goloka Vṛndāvana. Kṛṣṇa, to live with Him as His associate, you have no information. We are demons, and therefore we take pleasure in so-called material activities. And that means we are doomed. We should stop this nonsense and take to the principles of nivṛtti-mārga. Then our life will be success. Thank you very much. (end)

761215BG.HYD

Bhagavad-gītā 16.7

Hyderabad, December 15, 1976

Prabhupāda:

pravṛttiṁ ca nivṛttiṁ ca

janā na vidur āsurāḥ

na śaucaṁ nāpi cācāro

na satyaṁ teṣu vidyate

[Bg. 16.7]

So this asuric public, they do not know which way their destination is. They say it is self-interest but these rascals they do not know what is the self-interest because their very beginning of life is mistaken. They are thinking this body is the self. So how they will know self-interest? The basic principle is mistaken. Dehātma-buddhi. The dogs, cats, they think that "I am this body." So same interest, asura. They do not know, neither they try to understand. Dehino 'smin yathā dehe [Bg. 2.13]. Within this body the spirit soul is there. They cannot understand. Therefore their self-interest is mistaken. Real self-interest is that "I am spirit soul, I am son of God, my father is very, very rich, opulent. I have given up my father's association and therefore I am suffering." Otherwise there is no question of suffering. We have got experience. A very rich man's son, why he should suffer? So here Kṛṣṇa says that ahaṁ bīja-pradaḥ pitā: [Bg. 14.4] "I am the seed-giving father of all living entities." Then… God means ṣaḍ-aiśvarya-pūrṇaḥ, six kinds of opulences. He is complete. He is the proprietor of everything, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. So if I am the son of a person who is the proprietor of everything, where is the question of my suffering?

So therefore the basic principle of self-interest is lost. So this Kṛṣṇa consciousness movement is to revive their consciousness that "You are not this body. You are spirit soul. You are part and parcel of God. Why you should suffer? So cultivate Kṛṣṇa consciousness, and simply by cultivating Kṛṣṇa consciousness you will go back home, back to Godhead, and then you'll be happy." Kṛṣṇa confirms this. Duḥkhālayam aśāśvatam, nāpnuvanti mahātmānaḥ saṁsiddhiṁ paramāṁ gatāḥ, mām upetya: [Bg. 8.15] "If somebody comes to Me," mām upetya, "then he does not come back again in this material world, who is duḥkhālayam aśāśvatam [Bg. 8.15]." This place is place for suffering. Because they do not know self-interest, the place of suffering they are accepting place of enjoyment. But actually it is place of suffering.

Why you are covering this body? The body is the cause of suffering and in contact with the atmosphere I feel cold. Therefore I have to cover. It is a means of mitigating the suffering. The position is suffering, but somehow or other we are trying to mitigate the suffering. Similarly, in summer season also, the suffering is there. At that time we don't want this covering; we want electric fan. So always there is suffering. Either in the summer season or winter season, suffering must be there. That we do not come to understand. This is due to our asuric svabhāva. So we do not question. In the summer season and the winter season… The summer season, we like something cool and in the winter season we want something which is warm. So two things are there. So sometimes the warmth is suffering; sometimes this cool is also suffering. So where is enjoyment? We simply hanker that "At this time, if there were warm…" But warm is also suffering. Therefore Kṛṣṇa says that "Don't bother about the suffering." It will continue. You are thinking in summer season something as very pleasing. The same thing in winter season will not be pleasing. So they will come and go. Don't bother about this so-called suffering and enjoyment. Do your duty, Kṛṣṇa consciousness.

mātrā-sparśās tu kaunteya

śītoṣṇa-sukha-duḥkha-dāḥ

āgamāpāyino 'nityās

tāṁs titikṣasva bhārata

[Bg. 2.14]

We are busy in solving our temporary problems. Sometimes we want warm; sometimes we want coolness. This is not actually our self-interest. Our self-interest is to understand that "I am son of God. My father is complete in everything. So why shall I suffer?" Does a rich man's son suffer? No. But a rich man's son, if he goes out of home and voluntarily accepts suffering, loitering in the street… Just like we see amongst the hippies. Unnecessarily they have accepted suffering. Similarly, unnecessarily we have accepted sufferings of this material world. If our real consciousness, means Kṛṣṇa consciousness, is awakened, then we become aware of our position, constitutional position. Then we are saved from this repetition of birth and death and go back home, back to Godhead.

But these asuras, they do not know it. Pravṛttiṁ ca nivṛttiṁ ca [Bg. 16.7]. They do not know. Where we shall stop our activities and where we shall continue our activities, that they do not know. They are increasing their activities on the platform where they will continually suffer. That has to be changed, and then our life will be successful. So na śaucaṁ nāpi cācāraḥ. Ācāra. Ācāra and vicāra, there are two things. Vicāra means consideration. That is vicāra. Just like vicāra prati. The high-court judge is called vicāra prati. Two opposite party presenting their grievances and he will consider and give his judgment. So vicāra-paṇḍita. Unless one is very learned, he cannot consider things. But ācāra. Ācāra everyone can do. Ācāra means just like to rise early in the morning, to take bath, chant Hare Kṛṣṇa, have tilaka, observe maṅgala-ārati. This is called ācāra. Then there is hygienic. And vicāra means consideration. So in the asuras, both things are lacking. Neither there is ācāra nor vicāra. Therefore it is said, na śaucaṁ nāpi ca ācāraḥ. Ācārya, you have heard the name ācārya. Ācārya means he teaches by personal behavior. Just like I teach you, "no intoxication." So if I am addicted to intoxication and if I say that "You don't take any intoxication," then who will care for me? This is therefore ācāra. Ācārati. Practically you have to behave; then you can preach. Otherwise you cannot become ācārya. Ācārya means one who practices the ācāra and then teaches. He is ācārya. So ācāra. Na śaucaṁ nāpi cācāro na satyam. Satyam means truthfulness. He is preaching something and doing something. That is not truthfulness. Truthfulness means what you preach, you must do. So these things are lacking in the asuric life, so we have to be careful that we must be very neat and clean. We must behave according to injunction of the śāstra and guru. Then we can get out of the jurisdiction of asuras. Then we can come to the platform of sura, or devatā. Then we can make advance in spiritual life. If you keep yourself in the asuric platform there is no possibility of making advancement in Kṛṣṇa consciousness. That is warning here. Na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate. Asatyam apratiṣṭhaṁ te jagad āhur anīśvaram [Bg. 16.8]. Because we are rascals, not cleansed, inward, outward… Externally one has to be cleansed.

apavitraḥ pavitro vā

sarvāvasthāṁ gato 'pi vā

yaḥ smaret puṇḍarīkākṣaṁ

sa bāhyābhyantara-śuciḥ

There are two kinds of cleanliness. Outside, externally, we take bath by soap or by soda, by oil. We cleanse external body and internally by cleansing the intestine, the heart, the mind, the consciousness. That is internally cleansing. And external. Both cleansed one must be. Bāhya abhyantara-śuciḥ. Yaḥ smaret puṇḍarīkākṣaṁ sa bāhya abhyantara-śuciḥ. Because they are not śuci… Śuci means brāhmaṇas, always cleansed, hygienic. That is śuci. And muci. Muci means cobbler. There is a class in India, cobbler. Their business is to take away the dead animals, especially cows. Other animals, they do not care. They are taken by the vultures and others. But when a cow is dead, that is very important. Cow is alive important and dead also important. It is so important. When the cow is dead the skin is valuable, the hoof is valuable, the horn is valuable, the bones are valuable. Everything is valuable. Just like elephant. Dead or alive, it is one lakh of rupees. The price is the same. That is the… Because elephant is very costly, everyone knows. You cannot… One lakh of rupees. Unless one is king or a big zamindar he cannot purchase elephant, neither he can keep. And if the elephant is dead, that is also one lakh of rupees because it contains the ivory bones, very, very costly. So there are animals; either dead or alive, the price is the same. Similarly, cow, dead or alive, the price is the same.

So this cobbler… Just like we are protecting cows. We cannot kill for the skin, but these asuras, they are killing thousands and thousands of cows for getting the skin, only for the skin. So if you are interested in the skin, if you are interested in the flesh, so at least wait for the time the animal will die. There is no doubt about it. So at least let him, let her die natural death. Why you should kill? You can take at that time the skin, the bone, the hoof. Whatever you like, you can take, the flesh. So in India there is a class. They are called cāmāra. They are called opposite, muci. Śuci and muci. The first class is śuci, brāhmaṇa, and the last class is the muci. The last class men, muci, they… As soon as your animal is dead you give them information. They will come. They'll take the animal. They will get the skin for nothing. So they'll tan it and make shoes for selling. So they will get the raw materials free of charges, so they can make shoes. Tanning with oil and keeping it in the sunshine, the skin becomes soft and durable, and then you can prepare shoes. A class of men, muci. So there was no problem. And the bones you gather together and keep in a place. In due course of time it will become very good fertilization. And they can eat the flesh also. Only the cobbler class, the muci class, they eat this cow's flesh after taking the dead animal. So after killing, everyone eats, so why not wait for the natural death and eat it?

But because they are asuras, rākṣasas, they do not wait for that. They want the fresh. What is that "fresh"? Unless you kill the animal, you cannot eat. So where is freshness? You have to kill him. You have to make it dead, so why not make it natural dead? And they have imagined something, this, that, vitamins, and so on, so on. This is asuras. So these asuras, they do not know that killing of an animal is sinful. You cannot… Just like we are sitting here, and if somebody comes and disturbs us and makes us obliged to leave this place, that is criminal. That is criminal. Similarly, a living entity has been ordained by the nature's law that he has to live in such and such body for a certain period. Living entity never dies. Na hanyate hanyamāne śarīre [Bg. 2.20]. So killing the body, he does not die, but because you disturb him, his duration of period to live in that body, you become sinful. You cannot disturb him.

Sometimes these rascals put the argument that living entity does not die. Na hanyate hanyamāne śarīre [Bg. 2.20]. Big, big sannyāsī rascals, they give this argument that "What is the wrong if it is killed?" No. He does not die. But because… Just like if somebody disturbs, we have to go out from this place. But that is criminal. You cannot disturb me. That is criminal, unlawful disturbance. So similarly, the living entity will not die after being killed or the body being annihilated. But because one disturbs him, therefore he is punishable. He becomes criminal. But because they do not know, asuras, the rules and regulation, God's law…

That is dharma. Dharma means to know the rules and regulation given by God. That is dharma. Dharmaṁ tu… Just like you must know the government's laws, similarly, you must know what is God's law. God's law is this, that everyone is evolving through different forms of body to come to the platform of human body. That is nature's law. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi [Bg. 3.27]. So they do not know. Nāpi cācāraḥ. All so low grade persons at the present moment, civilization, that… Mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ [SB 1.1.10]. Oh, this is a civilization of all bad men, manda, manda, with ideas, nonsense ideas, sumanda-matayaḥ, and all unfortunate, unfortunate in this sense, that this human body was given by nature in due course of time, but he remained an animal without becoming a human being. Therefore unfortunate. And still disturbed. This is the position.

So you have come to Kṛṣṇa consciousness movement. Be very careful. Do not waste your time. Do not fall down again. Mām aprāpya nivartante mṛtyu-saṁsāra-vartmani. If in this life you neglect to achieve Kṛṣṇa consciousness, then you have to return back again to the lower grade of life according to your karma. You can become next life a dog, a cat, a tree, according to your karma. So don't degrade yourself again because nature's law you cannot avoid. Daivī hy… You may be very proud so long this body is there, that "I don't care for anything." My dear sir, you don't say that. You are not independent. You have to care. You will be obliged to take care, but because you are a fool, you are rascal, unnecessarily you are proud and you are thinking that you are independent. Don't do like that. Thank you very much. (end)

750128BG.TOK

Bhagavad-gītā 16.8

Tokyo, January 28, 1975

Nitāi: "They say that this world is unreal, that there is no foundation and that there is no God in control. It is produced of sex desire, and has no cause other than lust."

Prabhupāda:

asatyam apratiṣṭhaṁ te

jagad āhur anīśvaram

aparaspara-sambhūtaṁ

kim anyat kāma-haitukam

[Bg. 16.8]

This is the atheistic theory, asatyam. They say that this material world is false. Brahma satyaṁ jagan mithyā. Jagat, jagat means this cosmic manifestation which is gacchati, going. In the material world, everything is going. Just like in your city you see the cars, motor cars. They are going here and there, gacchati, very busy. Every man is going here and there. Similarly, the whole planetary system also, beginning from its birth up to the annihilation it is going, moving, orbit. It is going. Everything is going, moving. Even the sun, it has got its orbit. Yac-cakṣur eṣa savitā sakala-grahāṇāṁ rājā samasta…, aśeṣa-tejāḥ, yasyājñayā bhramati sambhṛta-kāla-cakraḥ. The… Just like the earth has its orbit-it is rotating-similarly, every planet is rotating. The sun is also rotating. And so far I calculate, it is sixteen thousand miles per minute or second. I calculated once. The sun is rotating sixteen thousand miles either per minute or per second. I forget now.

So this is called jagat. Everything is going on. But it is going in such a way… Just like these cars are moving with high speed, but they are very careful to pass within the lane. Otherwise there will be collision. Similarly, all these planets, they have got their own speed for rotating, and there are hundreds and thousands and millions. They are rotating, but there is no collision. Now, how it is made? Who has made this lane? A car is moving in sixty miles, seventy miles speed, but they are ordered just to remain within the lane, the marking line. Who has made it? The police department, the government. So how can you say there is no control? We have to… This is called upamā, analogy, the points of similarity. Analogy means the points of similarity. Then you can conclude some idea.

Now, as we see in the street that the cars are moving in high speed but they are within the orbit, within the line, demarcation of line, white line or yellow line, so there is some brain, there is some management, everything is there, Similarly, all these planets, they are rotating with high speed. Just like this planet. It is rotating 25,000 miles in twelve hours. Is it not? The circumference of this earth is 25,000 miles and… Yes, day and night, twenty-four hours. Almost one thousand miles per hour it is… Now the car is moving seventy miles per hours. It appears very with good speed running. But the earth is running at one thousand miles per hour, but we cannot understand. The arrangement is so nice. The perfection that it is… We cannot understand it. It is practical. We see the morning, day, coming. That means earth is moving. When the aeroplane moves also, there are so many jerking, those sound. They're all imperfect. But here you see that such perfect arrangement, it is moving one thousand miles per hour, and there is no jerking. There is nothing of the sort. We are thinking, "We are sitting in the same place." And there is no brain? Here it requires so much brain to move the car orderly on the street. So many police has made, so many government, scientist, this, that, so many, and this not only one planet, but many millions: yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40].

First of all there are many millions of universes, jagad-aṇḍa-koṭi. Koṭi means unlimited. Or 100,000 times 100,000. So yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣu [Bs. 5.40]. And each universe… Koṭiṣu aśeṣa-vasudhādi. Vasudhā means planet. Just like this is one planet. Aśeṣa. Aśeṣa means you cannot count, so many. That's a fact. You are seeing every day. Aśeṣa-vasudhādi-vibhūti. And each planet has got different climate, different varieties, not that every planet is of the same. Now they are studying that the moon planet is also planet, but it is differently situated. Differently situated, as they are studying, that is different from the śāstras, but there is difference from this planet to that planet. These modern scientists, they say that there is no life, and there cannot be any living entity, considering the atmosphere. But from the śāstra we know in the moon planet… That is one of the heavenly planets, and there are living entities. They are living for ten thousand years, and it is very cold there. Therefore they drink soma-rasa. And some of the scientists, they say that the temperature in the moon planet is 200 degrees below zero. So similarly, you will find every planet is different from the atmospheric condition of the other planet. Just like sun planet. It is so fiery. It is full of fire, agni. The temperature is so high that ninety thousand or twenty millions miles?

Trivikrama: 93,000,000.

Prabhupāda: 93,000,000 miles away from the sunshine, still, we are feeling too much hot, scorching heat. So this planet is… The temperature is very, very great. But still, there are life. Otherwise how Kṛṣṇa says, imaṁ vivasvate yogaṁ proktavān aham avyayam: [Bg. 4.1] "I went there and I spoke to the sun-god." The sun-god… As there is president here, there is also president. He is called sun-god. His name is Vivasvān. Everything is there, and Kṛṣṇa went there and talked with him. But this is a fiery planet. Similarly, the moon is very cold. So every planet has different atmospheric…, and they are moving in their orbit, their duration of their life-everything, there is good arrangement.

So all these arrangements, there is no good brain behind it? How is that? But the rākṣasas, the demons, they will say, asatyam apratiṣṭhaṁ te jagad āhur anīśvaram: [Bg. 16.8] "There is no controller and it is all false." False? So minute rules and regulation are being followed. The sun is rotating on the orbit in a such a perfect way that if the sun is inclined to this side or that side, there will be, whole world will be frozen or in blazing fire. This is the scientific opinion. It must rotate according to the diagram given by some controller. That is stated in Bhāgavatam, "By the order of the Supreme." Yasyājñayā. Here also, in the Brahma-saṁhitā, yasyājñayā bhramati sambhṛta-kāla-cakraḥ. The sun is rotating, yasya ājñayā. Ājñayā means by order.

So when the question of order is there, then there must be one order-giver, and there must be one order-carrier. Otherwise, what is the meaning, order? Yasya ājñayā, by whose order. Whose means this whose, somebody bigger who is giving order, and the sun planet is carrying out the order. Yasyājñayā bhramati sambhṛta-kāla-cakraḥ. So there is order-giver. There is controller, the Supreme Lord, and there is order-carrier, the sun-god. Otherwise who is carrying the order? If it is only a lump of matter, then who will carry out the order? Now, this Tokyo city if it is a lump of matter only, then how the systematic order of traffic rules and regulation is… It is not only lump of matter, but there is somebody, the government or the king or the president, who is maintaining the order. This is conclusion. This is analogy. Then how you say that there is no controller? Where is your logic? Can anybody give any logic that there is no…

These rākṣasas, they say there is no God, there is no controller, but where is the logic? How you can say so? What is your analogy? What is your logic, that you say there is no God? Let us discuss. Can anybody say here? What is the idea? If things are going on systematically, the planets are moving in the orbit systematically, everything is going on… Just like same example. Always remember. I may be foreigner, but because I see that on the street the cars are moving in order, the police is standing, there must be government. That is… I may know or not, but this is common sense affair. There must be government, and there is government. Similarly, when I see that the cosmic order is working so nicely, systematically and reasonably, then how I can say there is no controller? Where is my logic? Tell me, anyone. Can you say, anyone, why they say there is no controller? Jagad āhur anīśvaram [Bg. 16.8]. What is their logic? You tell. You are sometimes on their side. (laughter) What is their logic?

Nitāi: Well, that no controller is ever seen.

Prabhupāda: But you have not seen who is Japanese government, president. How do you conclude there is government? You have not seen the president or the supreme head. So how do you say there is government? We have not seen who is the president, who is the prime minister. Then how do we conclude that "There must be government. Otherwise how it is going on so nicely." You may see, you may not see, so many things, but does it mean… That is not a good logic, that "I have not seen." I have not seen, but the sound is coming. The car is there. There must be somebody there. Even if we do not see, you have to conclude like that. Just like there is sound. The sound is of car, and the car, there must be one driver. You have not seen. So how do you conclude there is a driver? How do you conclude? And why do you give stress on your seeing power? What is the power of your seeing? You cannot see. Now you cannot see the car. It is beyond your seeing range or beyond the wall. Then how you conclude that there is a car? And if there is a car, there is a driver. If there is driver, there are passengers. So how do you conclude all this? Why do you give this… This is childish reason, "I cannot see." You cannot see; therefore there is no existence. That is not good logic.

Trivikrama: They say that it all happened by chance,

Prabhupāda: Then that is another foolishness, "chance."

Trivikrama: If given enough time, then everything would work out like this.

Prabhupāda: No, they are working already. There is no question of giving time. They are already working.

Trivikrama: No, but you say that because the earth isn't too hot or too cold. But they say that just by chance it came into this order.

Prabhupāda: No, no, "by chance." This is childish reason, "by chance." It is not very good reason. A child will say, "(By) chance, it has come." That is childish. You must give solid reason. Chance, you can say anything as chance. Everybody can say like that. That is not reason. When you bring in chance, that is not logic. That is not knowledge. If somebody says, "By chance, I have come in this world," that is not logic. I must have my father. I must have my mother. And on account of father-mother being united, I am… This is scientific. "By chance I have dropped from the sky here," (laughter) this is not logic. This kind of logic is vague only. That is no… It has no value. Do you give any value to this logic, nonsensical logic? No sane man will accept, "by chance." When you are caught and you are convicted, then if you say, "By chance, I became convicted"? By chance? No. You committed theft, you were arrested, there were due judgment, and the judge has given you punishment. You must suffer. It is not a chance. And if you say, "By chance, I am now convicted," that is not chance. There is no question of chance. This is a false logic, chance. Nothing takes place by chance. That is sound reasoning. Chance means ignorant. One who does not know, he says chance. That is ignorance. That is not knowledge. Knowledge is different thing. So they are rascals, you can say. This kind of logic, "I have not seen. It has come by chance. There was a chunk," these are all nonsensical proposition. There is īśvara. This is sound knowledge. As you conclude by seeing the arrangement in the Tokyo city there is government, similarly, if you are intelligent enough, then you can understand there must be a controller. That is theism. That is knowledge.

Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. Therefore this foolish class of men who are simply studying, they want time to find out, but actually if he is wise, if he is searching out regularly by wise conclusion, then, at some time, he will come to the conclusion, as it is stated in the Bhagavad-gītā, bahūnāṁ janmanām ante: after many births of research work, he will come to this conclusion that there is God, Vāsudeva. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. Then he is the first-class mahātmā. But that is very rare. Everyone is durātmā, anīśvaram: "There is no īśvara. This is a false manifestation." That is not false. You study everything. You study even one plant. You can see so many arrangement, so many fibers. Fine fibers are coming out, and from one fiber to another. Even a small herb and vegetable, you will find there is craftsmanship. You cannot say it is chance. You cannot do it. So there is brain. That is right conclusion, "There is brain behind it," and that is theism. And that brain, what is the brain behind this, who has this brain behind this, behind this, behind this, behind this, if you come… Bahūnāṁ janmanām ante [Bg. 7.19], after searching out for many, many births, then one comes to the conclusion that vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. You come to the conclusion, "Kṛṣṇa is the cause of everything." That is already concluded. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]: "Īśvaraḥ, the supreme controller is Kṛṣṇa." Īśvaraḥ paramaḥ… There are so many controllers. Just like this city is being controlled by the police commissioner or somebody else. So above him, above him, above him, there is controller. And the… Above all, the supreme controller is Kṛṣṇa. That is the conclusion.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

He is the cause of… He is… Alone, He is working. He has expanded alone. He is not alone. Kṛṣṇa means He has got so many energies. Just like a teeny person like me, Bhaktisiddhānta…, Bhaktivedanta Swami… So this movement-I am not alone. I have got so many assistants, so many, all over the world. So as soon as you take up Kṛṣṇa consciousness movement and its originator, founder, so he is not alone. Similarly, as I have expanded with my disciples in so many ways and so many places, so if I can expand-I am a common man-then how Kṛṣṇa can expand, just imagine. He is the Supreme Lord. Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. Ananta-rūpam. He can expand Himself, ananta-rūpam. But He is the only person. He is doing everything.

Just like I am replying dozens of letters from all over the world and trying to manage, similarly, He is also managing alone, ananta-rūpam, by unlimited assistants. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. We have to understand like that. Although He is alone, He has… Advaitam acyutam anādim ananta-rūpam, ananta-rūpam [Bs. 5.33]. He has got ananta-rūpam. Just like He is giving direction everyone. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61].

There are millions and millions and trillions of living entities, and each heart, He is sitting there. Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. He is managing like that. So if we think that He is a controller like us, that is our misconception. He is controller. There is controller. With unlimited knowledge and unlimited assistants, with unlimited potencies, He is managing. These impersonalists, they cannot think of that a person can be so unlimitedly powerful. Therefore they become impersonalist. They cannot think of. The impersonalists, they cannot imagine… They imagine, "When one is person, he is a person like me. I cannot do this. Therefore He cannot do." Therefore they are mūḍha. Avajānanti māṁ mūḍhāḥ [Bg. 9.11]. They are comparing Kṛṣṇa with themself. As he is a person, similarly, Kṛṣṇa is a person. He does not know. The Vedas inform that "Although He is person, He is maintaining all unlimited persons." That they do not know. Eko yo bahūnāṁ vidadhāti kāmān. That one singular person, He is maintaining many millions, many millions, trillions of persons. We are each, every one, we are person. I am person. You are person. The ant is person. The cat is person. Dog is person, and the insect is person. The trees are person. Everyone is person. Everyone is person. And there is another person. That is God, Kṛṣṇa. That one person is maintaining all these varieties of millions and trillions of persons. This is the Vedic in… Eko yo bahūnāṁ vidadhāti kāmān, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). This is the information.

So Kṛṣṇa also says in the Bhagavad-gītā,

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Therefore a devotee, when he understands thoroughly that "Here is one Supreme Person, who is the leader, who is the controller, who is the maintainer of everything," then he surrenders unto Him and becomes His devotee. You see? We, Kṛṣṇa's devotee, we are not fools and rascals. We have got our reason. We have got our philosophy. When we know that Kṛṣṇa is actually the supreme controller, the Supreme Person, the supreme maintainer, then we surrender. Then we become Kṛṣṇa devotee. It is not blind. It is not blind. We are strongly convinced that that one person is the Supreme Person. Therefore we surrender. We are not blind followers. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravar…, iti matvā budhā bhāva-samanvitāḥ [Bg. 10.8].

Budhāḥ. Budha means one who has understood thoroughly. So therefore he can become… One who has understood thoroughly Kṛṣṇa as the supreme controller, he is guru. He is guru. Otherwise one cannot be guru. Yei kṛṣṇa-tattva-vettā sei guru haya [Cc. Madhya 8.128]. Who can (be) guru? Guru is not artificial thing, "Guru Mahārāja," "this Mahārāja…," no. One who has firmly understood that Kṛṣṇa is the original cause of everything, He is the Supreme Person-nobody can remove him from that firm convictional position-then he is guru. Otherwise he is not guru. Guru is not so easy thing. Budhā bhāva-samanvitāḥ [Bg. 10.8]. One who has understood Kṛṣṇa as the Supreme Personality of Godhead, the supreme controller, the supreme maintainer, the Supreme Person, everything, only one, vāsudevaḥ sarvam iti [Bg. 7.19]-that is guru. But otherwise, he is not guru, one who has not understood Kṛṣṇa. Therefore Caitanya Mahāprabhu confirms, yei kṛṣṇa-tattva-vettā sei guru haya [Cc. Madhya 8.128]. One who has understood Kṛṣṇa as the supreme controller, the Supreme Person, the supreme maintainer, and everything, the supreme, ultimate, then he can become guru.

Otherwise don't try to become guru. Impersonalists, half-understood, partially understood, he cannot become guru. This is the Caitanya Mahāprabhu's formula. Therefore first of all try to understand Kṛṣṇa. You will understand in such a way that you can refute all others' argument, all others' opposition. There are so many opposing elements. Then you are guru. Otherwise you cannot become a guru. Guru is not so teeny thing or trifle thing that everyone becomes Guru Mahārāja, no. That is not guru. Sa mahātmā… Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19].

So their theory, this atheistic theory, is aparaspara-sambhūtam. It has taken by mechanical arrangement. Kim anyat kāma-haitukam. Kāma. Just like kāma-a man, a woman becomes lusty, and there is sex, and there is production. So they say like that. The production is like that. There is no other plan. But there is a big plan. That they do not know. The plan is: yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham [Bg. 4.7]. That is plan. But these rascal, this atheist class, they say, kim anyat kāma-haitukam: "Only lusty desires, that is the only reason. That is the only cause." The atheist class think like that, that "This birth is taking place due to our lusty desires, but we do not want to take responsibility. Then kill him. What is that?" Therefore they are making this abortion, killing of the child, as legal. The kāma… "We had some lusty desires, and we got it, but we don't want it. Kill it." That's all. This is going on. This is atheism. But it is not that. That child has come. It is a living entity. It desired a certain thing, and therefore he has given chance to take birth as human being or as cat, as dog. Kāma-haitukam.

Then why one is born as a cat, one is born as a dog, one is born as a rich man's son, one who is born as…, so many varieties? Why? If kāma-haitukam, then why not one variety? Where is the question of varieties? What is the answer? Why there are so many varieties? Everyone wants to take birth in rich family, in high family. Why one is born as a street dog and there is no food and crying, barking, and somebody is capturing and eating and no protection? Why? Why kāma-haitukam, the dog is also born by the lusty desires of the male dog and the female dog, but why he is dog, and why he is such a rich man's son? Why? What is the answer? If kāma-haitukam, lusty desire is the only cause for birth, production, then why there is one production, street dog, cat or pig or a worm in the stool, and why one is born as demigod, as Indra or Candra, Varuṇa? Why? A Brahmā? Who makes this arrangement? Why one is put into such exalted position, and why one is put into that abominable position? What is the answer? Kāma-haitukam.

Trivikrama: Past activities.

Prabhupāda: Yes. You cannot say it's by chance. And who is making this chance arrangement, that one is born so exalted, one is born so low? Then again we have to accept somebody is. So these are all foolish theories, "By chance, by kāma-haitukam." No, there is great arrangement. As the same… Just like the traffic control. There is a very big, great arrangement behind this. It is not by chance. By chance there has been not line, and they pass the car in certain line. No, it is not chance. How you can say, "chance"? So these theories are made by the demons. Read the purport.

Nitāi: "The demoniac conclude that the world is a phantasmagoria. There is no cause, no effect, no controller, no purpose: everything is unreal. They say that this cosmic manifestation arises due to chance material actions and reactions. They do not think that the world was created by God for a certain purpose. They have their own theory: that the world has come about in its own way and that there is no reason to believe that there is a God behind it. For them there is no difference between spirit and matter, and they do not accept the Supreme Spirit. Everything is matter only, and the whole cosmos is supposed to be a mass of ignorance."

Prabhupāda: Therefore they say chemical evolution. They cannot think of spirit. Go on.

Nitāi: "According to them, everything is void, and whatever manifestation exists is due to our ignorance in perception. They take it for granted that all manifestation of diversity is a display of ignorance. Just as in a dream we may create so many things which actually have no existence, so when we are awake we shall see that everything is simply a dream. But factually, although the demons say that life is a dream, they are very expert in enjoying this dream. And so, instead of acquiring knowledge, they become more and more implicated in their dreamland. They conclude that as a child is simply the result of sexual intercourse between man and woman, this world is born without any soul. For them it is only a combination of matter that has produced the living entities, and there is no question of the existence of the soul. As many living creatures come out from the perspiration and from a dead body without any cause, similarly, the whole living world has come out from the material combinations of the cosmic manifestation. Therefore material nature is the cause of this manifestation, and there is no other cause. They do not believe in the words of Kṛṣṇa in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram: [Bg. 9.10] 'Under My direction the whole material world is moving.' In other words, amongst the demons there is no perfect knowledge of the creation of this world; every one of them has a particular theory of his own. According to them, one interpretation of the scriptures is as good as another, for they do not believe in a standard understanding of the scriptural injunctions."

Prabhupāda: This is demonic. Now any question? (pause) This demonic conclusion will not help us. Then we shall remain in ignorance; there is no knowledge. Any question? Can you put any question on behalf of the demons? (laughter)

Trivikrama: Well, I am very expert at the demon mentality, but I'm afraid you've destroyed all arguments that I might put forth.

Prabhupāda: Any of our friends, Japanese friends here?

Japanese man: Yes, I have one question. You mentioned that we can hear a car from outside, but we cannot see car. But…

Prabhupāda: No, we can see car. But just like here we are sitting. We do not see the car, but the sound is there, but you conclude that there is a car. So therefore seeing is not always the sound reasoning. Even without seeing, we can conclude there is car. That is my point.

Japanese man: And what is the example of sound of God in this world?

Prabhupāda: Hmm?

Japanese man: Just like your example of God and God's sound in this world.

Prabhupāda: Sound is the original ingredient of creation.

Trivikrama: He's asking how can we see God in this world. Although we can't see Him, how can we…?

Japanese man: Can hear His sound.

Prabhupāda: You can see. You can hear the sound Kṛṣṇa. Are you not hearing Hare Kṛṣṇa? So that is a question of realization. You go on hearing, hearing. The child cannot understand what is the sound. The sound is the same. The car is going on. But his father can understand that with this sound this car is going on. But child cannot understand. So you begin hearing. Then gradually your ignorance will be cleansed, and then you understand that the sound is for car. Therefore you have to begin to hear the sound. Everyone is hearing, but those who are not experienced they cannot understand that this sound is of the car. But the… One understands or not understands, that doesn't matter. But the sound is of the car. That's a fact. So those who are experienced, they are understanding; those who are not experienced, they do not understand. That is the difference. It is the difference of experience. But the sound is of the car-that is a fact. Similarly, the Hare Kṛṣṇa sound is God. Those who are advanced, they can understand. And those who are not yet advanced, by hearing, hearing, they will understand. You want to see God. That is your idea?

Japanese man: No. I don't know if I ever see God or not.

Prabhupāda: No, you have not seen, but what is your desire? You want to see?

Japanese man: I want to at least hear God in this world, and I was wondering what is…

Prabhupāda: So God is speaking Bhagavad-gītā. Just like reading, Kṛṣṇa is speaking. So hear it, God speaking, the sound. The devotees are chanting Hare Kṛṣṇa, that is God, that sound is God, śabda-brahma. This is the way. And if you want to see God, you can see also. That is prescribed here. Just like Kṛṣṇa says, prabhāsmi śaśi-sūryayoḥ: "I am the sunlight and moonlight." So you see the sunlight, moonlight, and you see God. Kṛṣṇa says, "I am the sunlight. I am this moonlight." Then if you want to see Kṛṣṇa, you see the… Sunlight you can see very easily. Is it very difficult for you? Then Kṛṣṇa says, He personally says, that "I am the sunlight." You see the sunlight. You go on sunlight, seeing the sunlight, and you just take the words of Bhagavad-gītā, "Now here is Kṛṣṇa." Then you will understand, "Here is God." And factually you will see. If you think of only the sunlight, moonlight as instructed in the Bhagavad-gītā-Kṛṣṇa says, "I am sun…,"-then one day very soon you will understand. You will see Kṛṣṇa in sunlight. It is not bogus thing, that Kṛṣṇa says, "I am the sunlight." He is. And He asks you to see. You see minutely, and you'll see Kṛṣṇa. So where is the difficulty? You want to see Kṛṣṇa. You see Kṛṣṇa as Kṛṣṇa advises. Kṛṣṇa says, raso 'ham apsu kaunteya: [Bg. 7.8] "I am the taste of the water or any liquid substance. The taste I am." Now, whenever you drink water or drink any liquid thing or milk, the taste… There is… Everything has got a different taste. And if you think, as Kṛṣṇa advises you, that "This taste is Kṛṣṇa," then on that taste you will find Kṛṣṇa. You begin as Kṛṣṇa says. Then you will see Kṛṣṇa. There is no difficulty. There are so many examples given by Kṛṣṇa in the Bhagavad-gītā. Find out that chapter.

raso 'ham apsu kaunteya

prabhāsmi śaśi-sūryayoḥ

praṇavaḥ sarva-vedeṣu

śabdaḥ khe paurusaṁ nṛṣu

[Bg. 7.8]

Trivikrama: He says that "Of purifiers, I am the wind."

Prabhupāda: So many. Any one of them you take and meditate upon this, that "Here is Kṛṣṇa." You will find Kṛṣṇa. But Kṛṣṇa is everywhere, as it is available. Read it.

Nitāi:

raso 'ham apsu kaunteya

prabhāsmi śaśi-sūryayoḥ

praṇavaḥ sarva-vedeṣu

śabdaḥ khe pauruṣaṁ nṛṣu

[Bg. 7.8]

Prabhupāda: Śabdaḥ khe pauruṣaṁ nṛṣu. Śabdaḥ khe… [break] You try to see Kṛṣṇa as advised by Him. Don't try to see Kṛṣṇa in your own way. Then you will never find, You try to see Kṛṣṇa… Why they say that "We have not seen God"? The God is represented in so many ways. You take God's advice and try to see Him as He advises. Then you will see God. That's a fact. I do not… Why do they say that "We have not seen God"? You are seeing always God. You are seeing the sunlight. You are seeing the moonlight. You are smelling the good flavor of flower. You are reading, if you are scholar, you are reading Vedas. Oṁ tad viṣṇoḥ… He says, "This om," praṇavaḥ sarva-vedeṣu, "in the Vedic mantra, the oṁkāra is I am." Then, pauruṣaṁ nṛṣu. Any wonderful work, if somebody has done, that is Kṛṣṇa. So you have to see Kṛṣṇa in this way, as Kṛṣṇa advises. Then very soon you will see Kṛṣṇa. There is no question of not seeing Him. You will see in every moment. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva [Bs. 5.38], twenty-four hours. Those who are actually Kṛṣṇa devotees, they are seeing Kṛṣṇa. They are seeing nothing but Kṛṣṇa. There is no question of not seeing Him, but you have to adopt the method how to see Him. And that is given there. You adopt it, and you will see Kṛṣṇa. Where is the difficulty? Any other question? This Bhagavad-gītā, if you study minutely-this is the science of God-you will see God, you will see Kṛṣṇa, and you will understand everything. Therefore we are present…

But if you misinterpret, if you pollute it by your own interpretation, then you will not see. These rascals, they are simply polluting. Because they are not coming in paramparā system, everyone is trying to become a very learned scholar, very learned leader, but they are rascals. Actually they are rascals because they cannot see. Recently, what was the Gandhi's statement? That "I do not believe that there was Kṛṣṇa ever lived." That's it, "ever lived. Kṛṣṇa is of my imagination." He said like that. This is going on. All the ācāryas, they accepted. Arjuna accepted Kṛṣṇa as the Supreme Person. Sarvam etad ṛtaṁ manye yad vadasi keśava: [Bg. 10.14] "Your personality, nobody can understand." There is person before him, and he is such a big man. He says that "It is imagination." This is going on. If… Science should be as other such study. Two plus two, mathematic calculation, that is four. You cannot say it is five or three by interpretation or by imagination. Two plus two is equal to four. You accept or not accept; that is a different thing. So it is a science. You have to accept according to the direction given. Then you will have this real thing. So any other question? Study by questioning. Paripraśnena, tad viddhi paripraśnena, paripraśnena sevayā, praṇipātena.

Japanese man: I always want to ask whether if you met demigods or Indra or Brahmā or…

Paramahaṁsa: He wants to know if you met any of the demigods, Brahmā, Indra…

Prabhupāda: Then what benefit will be for you? Suppose if I met, now what benefit you will derive out of it? If I say, "Yes, I have met," that what benefit you will get? Why you are asking this question? That you do not know. Then why you are asking?

Japanese man: Maybe sense gratification. (laughter)

Prabhupāda: What is that, maybe…?

Trivikrama: Maybe sense gratification.

Prabhupāda: Yes, it is sense gratification.

Japanese man: But actually, other devotees sometimes tell me that you met Indra or…

Prabhupāda: Yes, I have met Indra or I have not met Indra. So if I met Indra, what benefit you get? And if I did not meet Indra, what is your loss? That is my question. Then why do you ask this question? You have no profit, no loss. Any other question? Put some intelligent questions. Then we can understand that you are studying really. [break]

Trivikrama: If Indra met you, then there would be some benefit for him. [break]

Prabhupāda: Our proposition is that suppose if you know the president of Japan… Who is the president? A king or president here?

Japanese man: King, emperor.

Prabhupāda: If you know the emperor, you can… Then what is the use of knowing the constable?

Trivikrama: You understand? If you know the prime minister or the head man, then the less important man is not necessary to know. So because Śrīla Prabhupāda knows Kṛṣṇa, it is not important…

Prabhupāda: So what is the use of meeting others? That is stated in the Bhagavad-gītā. Kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ [Bg. 7.20]. They go to other demigods, to meet, for some benefit, their knowledge being lost, hṛta-jñānāḥ. Just like if I want some benefit in your Japanese state and if I know the emperor, I can ask him, "I want it." Why shall I go to some departmental manager? What is the use? Let them become very big man in their department, but if I want to take some benefit, then I can… If I am known to the emperor, I can ask him that "I want this." He will immediately give me. Why shall I go to the departmental manager? They are subordinate. Therefore it is said, kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ [Bg. 7.20]. Antava t tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām. We do not disrespect anyone in the government service, but if I know the supreme person in the government, why shall I go and beg from the lower grade officer? If I want something, I can ask the supreme. Is it all right or not? What is the use? They may come to see me, "Oh, he is known to the emperor." They may come to see me. I cannot go to see them. And we have no want. Why shall I see the demigods? We have no want. Kṛṣṇa knows. What is our business? Our business is to spread glories of Kṛṣṇa. We are directly in service of Kṛṣṇa, so whatever is wanted, He will supply. Why shall I go to somebody? It is His business. So for a devotee there is no need of meeting. We have all respect for them, but there is no need of meeting any demigod. They are all servants of Kṛṣṇa. Ekale īśvara kṛṣṇa āra saba bhṛtya [Cc. Ādi 5.142]. Īśvaraḥ paramaḥ… He is the supreme controller. So why should we go to the subordinate controller? Why should we go? Is there any necessity? You do not follow me, what I say?

Trivikrama: Is there any necessity to go? Do we need to go to Indra?

Japanese man: No.

Prabhupāda: Then? There is no need. Why should I bother my head for meeting the demigods? We have no business. We know the supreme, and the supreme knows what I want. So I haven't got to ask even the supreme that "This thing I want." No, there is no need. He knows. He will supply because I am engaged in His business. What is our business? Why we are bothering so much in this old age? The only business is that people may know Kṛṣṇa, the supreme controller. That is our business. We have no other business. We don't want anything, either from Kṛṣṇa or from demigod or anyone. Our only business is as advised by Caitanya Mahā…, yāre dekha, tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. This is our business. We are carrying this Bhagavad-gītā as it is, and we are trying to educate people that "Here is real knowledge. Take it." This is our business. That means Kṛṣṇa is the supreme. Īśvaraḥ param… That is our only business. That is our only business, that people may know that Kṛṣṇa the Supreme Lord, that's all. We have no other business.

So for that purpose Kṛṣṇa wants. Therefore He comes. He teaches Bhagavad-gītā, that He is the supreme. Mattaḥ parataraṁ nānyat kiñcid asti dhan… [Bg. 7.7]. He wants to… Ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. He wants to spread this knowledge. We are spreading the same knowledge. We are helping Kṛṣṇa. Not helping, we are serving Kṛṣṇa. Caitanya Mahāprabhu comes for this mission. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. He preaches. What is Kṛṣṇa and Caitanya Mahāprabhu's mission? He simply preached Kṛṣṇa, "Chant Hare Kṛṣṇa. Understand Kṛṣṇa." So our only business is to spread that Kṛṣṇa is the Supreme Lord. So Kṛṣṇa is very, very pleased that "What I want to do-I go there, incarnate and spread-that he is doing." Therefore we are already in the direct service of the Lord, so we have nothing to ask from anybody else. If we ask anything from anybody, that is for his benefit, not for our benefit.

Therefore they are accusing us of frauding, cheating, but they do not understand. Even if we take some money from others by so-called fraud or cheat, but it goes to Kṛṣṇa… Just like Gurukṛpā Mahārāja. If you say if he's taking by this way or that way, but what he is doing? He is not smoking with that money. He is not drinking. He is sending to Kṛṣṇa. Therefore he is giving the best service. So people may say, "Nonsense people. They're doing this, doing that." But he is giving the best service to Kṛṣṇa because he is not accepting a farthing out of this. And these so-called worldly, honest men, they may be very honest, moral, but they are taking everything for their sense gratification. They are dishonest. They are the greatest fraud. Kṛṣṇa's money they are taking for their own satisfaction. The greatest fraud. Stena eva sa ucyate [Bg. 3.12]. What is that? Ye pacanty ātma-kāraṇāt [Bg. 3.13]. Bhuñjate te aghaṁ pāpāḥ. Stena eva sa ucyate. What is that? Everyone is thief. Everyone is taking Kṛṣṇa's money for his sense gratification, and they are advertising they are very moral. What is that?

Nitāi:

iṣṭān bhogān hi vo devā

dāsyante yajña-bhāvitāḥ

tair dattān apradāyaibhyo

yo bhuṅkte stena eva saḥ

[Bg. 3.12]

Prabhupāda: Sa ucyate. No? No. Saḥ. Stena eva saḥ.

Nitāi: Stena eva saḥ.

Prabhupāda: What is the…?

Nitāi: "In charge of the various necessities of life, the demigods, being satisfied by the performance of yajña, sacrifice, supply all necessities to man. But one who enjoys these gifts, without offering them to the demigods in return, is certainly a thief."

Prabhupāda: So anyone who is simply exploiting the resources of nature, the so-called industrialist, others, they are taking all goods from Kṛṣṇa. Now, suppose you are making some machine. In making machine, you want the iron. But have you produced the iron? Wherefrom you have got the iron?

Trivikrama: From the nature.

Prabhupāda: From the mine. So who has created mine? Your father has created this mine, that you are taking this iron? That means you are thief. You are thief. The iron is not your property. The iron is there already. If it is already there, you must conclude it is somebody's property. So you are taking it away without asking the proprietor. Then are you not thief? What is the meaning of stealing? If you take something without asking the proprietor, that is stealing. So the iron is there, you are taking from the mine iron. You may convert into various things. That is another thing. But the original iron, to whom it belongs? Kṛṣṇa declares in the Bhagavad-gītā, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram: [Bg. 5.29] "I am the proprietor." So He is the proprietor. Sarva-loka, all planets. So in this planet, when you find this iron, then whose property it is? When you find it, you must know it belongs to somebody. And who is that person? Without asking that person, without taking permission of that person, if you take away, are you not thief?

The so-called civilization, they are all set of thieves, rogues. And they are formulating rules and regulation for others' fraud, those who are devotees. They are themselves fraud. Everything belongs… Suppose you have got this iron, stealing from the mine Kṛṣṇa's property. Then if by some way or other, I take your iron and give it back to Kṛṣṇa, so I am fraud or you are fraud? You do not possess anything. But you are claiming that you are proprietor of this thing, that thing, which you have taken by stealing. And if your stolen property, I take it from you and return it to Kṛṣṇa, then who is fraud? You are fraud or I am fraud? Who is fraud? But they have made their own laws. They will steal, they will plunder, and still, they are honest gentlemen.

Just like the income tax department. They will take away all your hard-earned money, and they will enjoy themselves, and they are government officer, that's all. And if you keep money, "Oh, you have kept property without knowledge of government. Take it away." This is going on. So in this Kali-yuga it will happen so. The some rogues and frauds, they will combine together, and make a government, and take others' property, and they will remain honest, and he is fraud. This is Kali-yuga. The combined company of frauds, they will remain honest, and those who are servant of Kṛṣṇa, they are frauds. Bultaka jivi rama.(?) Just the opposite. What can be done? This is the Kali-yuga.

Anardhena nyāya-rahitam.(?) In this Kali-yuga, if you have no money, then you will never get justice because you have to bribe up to the high-court judge. That is going on. At least in India it is going on. You bribe, and you take favorable judgment. Is it not? Yes. And that is stated in the Śrīmad-Bhāgavatam. Anardhena nyāya-rahitam. Everywhere you have to bribe. That means you require money. So unless you pay money, you will never get justice. This is Kali-yuga. Therefore a poor man cannot get justice. He cannot bribe. The other party will… If he has has got money, he will bribe. He will get justice, and he will suffer.

Just like Gandhi refused to take justice from the British court. That was his one of the items. He said that "There is no justice. So we shall deny to take any judgement from the British Court." That was his, one of the items. He never… When he was prosecuted, he never defended. He said, "Why shall I defend? There is no justice here. Why shall I spend my money for defending? No, you can do whatever you like. You are in power." Gandhi did always like that. "Here is no justice, so why shall I plead for justice?" That was Gandhi's philosophy, noncooperation. Whenever he was arrested, he will simply stand. That's all. Of course, he was given a seat. Such a big man, the court would offer him a seat. But he will never plead yes or no. "No, whatever you like, you can do. I don't expect justice from you." That was Gandhi's… He'll never plead. And all his followers did that. Therefore they were all sent jail. And by going to jail they got svarāja. And he declared, jail svarāja ke mandira hai: "If you want to get svarāja, independence, you must be prepared to go to jail."

Therefore, at the present moment, all the government men, their first qualification is whether he went to jail during this movement. Yes. The more one suffered imprisonment, he is given more exalted post. Not only jail, in the jail they were beaten very severely. Some of them were given poison. So many big, big leaders, they died just coming out of jail. They were given slow poison. C. R. Dasa, Jyotindra Mohan, Sen Gupta. And the Gandhi, therefore, he would not take any food from the jail. He would carry his one goat, and take the milk of the goat and some cāpāṭis made, two cāpāṭis and a little peanuts. That's all. He would not accept anything from the jail. Because he knew that "These men can give me poison." Actually they gave so many people slow poison, and they died. Just after coming back from the jail they died.

This is the world. It is going on. It is simply full of suffering. Simply we are after this phantasmagoria, that our running after something which is actually not fact. It is illusion. So this is the life in the material world. So this Kṛṣṇa consciousness movement is to save the person from this illusory life of material existence. Let them come to Kṛṣṇa and go back to home, back to Kṛṣṇa. This is our movement. The greatest beneficial movement. We don't want to keep these people in ignorance. They are in illusion, ignorance. So our business is to enlighten him. Kota nidrā jāo māyā-piśācīra: "You are sleeping. Get up, take this opportunity and be Kṛṣṇa conscious. Go back to home. Give up this nonsense place, duḥkhālayam aśāśvatam [Bg. 8.15], full of miseries, cheating." This is our movement. The people do not understand. But our predecessor's order is that if you can save even one man, that is fulfillment of your mission. That we are trying. That's all. (end)

750204BG.HAW

Bhagavad-gītā 16.8

Hawaii, February 4, 1975

Nitāi: "They say that this world is unreal, that there is no foundation and that there is no God in control. It is produced of sex desire and has no cause other than lust."

Prabhupāda:

asatyam apratiṣṭhaṁ te

jagad āhur anīśvaram

aparaspara-sambhūtaṁ

kim anyat kāma-haitukam

[Bg. 16.8]

This is the verdict of the asuras. We have discussed the characteristics of asuras for the last two days. Now, gradually, Kṛṣṇa is explaining the demonic characteristic. He has explained the divine characteristic extensively before this. Now He is explaining what are the demonic characteristics. So, nāpi cācāraḥ. They even do not know how to live nicely. That verse we have already discussed last night.

pravṛttiṁ ca nivṛttiṁ ca

janā na vidur āsurāḥ

na śaucaṁ nāpi cācāro

na satyaṁ teṣu vidyate

[Bg. 16.7]

Pravṛtti and nivṛtti means which one, which path, we shall take and which path we shall reject. That they do not know. Na śaucam, not cleanliness. Even ordinary things, cleanliness, that is very hygienic. That also they do not know. Na śaucaṁ nāpi cācāraḥ. They do not know how to behave also. Na satyam. And no truthfulness is there. This verse we have already discussed.

Now, the next characteristic is asatyam: "This world is simply phenomenal; it has no foundation." The Māyāvādīs, they directly say, brahma satyaṁ jagan mithyā. So Māyāvādī, at least they say that "There is Brahman. He is truth, but this phenomenal world is not truth. Manifestation of material energy, that is not true." So, according to our philosophy, Vaiṣṇava philosophy, we don't say that this māyā, or the… Māyā means this temporary manifestation. This material world is fact, but it is temporary, not false. We cannot say it is false. Just like I am sitting on the seat or you are sitting on the floor. We are sitting on something. It is not false; it is fact. I am not sitting on the air. You are not sitting on the air. So how we can say it is false? No. Therefore our philosophy is… That is fact. One may consider. One who is philosophically inclined, he can judge the statement, of Śrīla Rūpa Gosvāmī. Rūpa Gosvāmī says,

prāpañcikatayā buddhyā

hari-sambandhi-vastunaḥ

mumukṣubhiḥ parityāgo

vairāgyaṁ phalgu kathyate

He says, "The material things…" Prapañcikā means material. So this house is material. It is made of wood, stone. So we are giving up all material connection. Then why shall we live in this house? This is material. So prapañcikā. Prapañcikā means considering something as material. Hari-sambandhi-vastunaḥ. Vastu means substance or thing which has connection with Hari. This stone, wood, air, fire, water-five gross elements-it has connection with Kṛṣṇa. Kṛṣṇa says in the Bhagavad-gītā, bhūmir āpo 'nalo vayuḥ khaṁ mano buddhir eva ca, bhinnā me prakṛtir aṣṭadhā [Bg. 7.4]. These eight kinds of material elements, five gross and three subtle, namely the earth, water, air fire, sky-these are gross elements-and the subtle elements, mind, intelligence, and ego… So these are subtle. Mind is also material, and intelligence is also material, and ego, the false ego that "I am this material body," that is also material. And above this, that is spiritual.

Above this, the soul, the spirit, that is spiritual. Apareyam itas tu viddhi me prakṛtiṁ parām. Kṛṣṇa says, "These gross and subtle elements, they are inferior energy. That is My energy, but that is inferior energy." Itas tu, apareyam itas tu viddhi me prakṛtiṁ parām: "There is another superior energy." What is that superior energy? Jīva-bhūta, the living entity. Jīva-bhūtāṁ yayedaṁ dhāryate jagat [Bg. 7.5]. That is superior because this superior energy, living entity, he is trying to utilize this inferior material energy for his sense gratification. Dhāryate jagat. Whole world is going on just like a motor car. It is combination of gross material-iron, steel, copper, glass, like that, and cotton, and fiber. The car is combination of some material things, but it is operated or it is manufactured by the man. He is controlling this; therefore he is superior. Both of them are energies. The superior energy, living entity, is managing how to collect this iron, copper, this, that, and make nice car. And he is riding on. And this material supply is given by the material energy. The intelligence is given by Kṛṣṇa.

Kṛṣṇa says, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: "I am sitting in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca: [Bg. 15.15] "From Me he's getting the intelligence." So if you analyze the whole thing, the manufacturer of the car and the car itself and the, ingredients of the car, the platform on which the car is running-everything belongs to Kṛṣṇa. That is the ultimate analysis. Therefore Rūpa Gosvāmī says that in everything there is relationship with Kṛṣṇa. Hari-sambandhi-vastunaḥ. So why shall I reject it? I am concerned with Hari, Kṛṣṇa; therefore anything belongs to Kṛṣṇa-I am also interested. Property of Kṛṣṇa, things of Kṛṣṇa…

We are taking care of this house. Why? Because it is temple. What is temple? Temple means Kṛṣṇa is there. Kṛṣṇa is everywhere, but because we have got now our limited knowledge-we are not advanced-therefore we take a spot, the temple, and always think of Kṛṣṇa that "This is Kṛṣṇa's place. This is Kṛṣṇa's temple. We must take care of it." Śrī-vigrahārādhana-nitya-nānā-śṛṅgāra-tan-mandira-mār janādau **. These are the process of devotional service, that we worship the Deity, śrī-vigraha, nicely dressed, nicely worshiped, first-class food offered. This is called śrī-vigrahārādhana, worshiping, arcanam. Arcanaṁ vandanaṁ dāsyam. Tan-mandira-mārjanādau, and again cleansing the temple very nicely everywhere. So this is our process, that we take everything in relationship with Kṛṣṇa.

We don't find that this material energy is false. We don't say. But the asuras. those who have no knowledge of Kṛṣṇa, they say, asatyam: "This is all false." Why it is false? If the source of energy is fact, brahma satyam, then the energy of the satya must be satya. If the cause is fact, then the effect is also fact. Just like cotton. If cotton is fact, then the thread is also fact. How you can say that thread is false and cotton is fact? That is not possible. If the cotton is fact, then the thread, effect of cotton, that is also fact. Therefore Rūpa Gosvāmī says that prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ. Anything which has got connection with Hari, Kṛṣṇa, prāpañcikatayā buddhyā hari-sambandhi…, mumukṣubhiḥ parityāgaḥ. Mumukṣu, those who are aspiring after liberation, mumuk… Mokṣa. The Māyāvādīs, they are aspiring after mukti. Mukti. A devotee does not care for mukti. Mukti's not very important thing for them because, actually, one who is pure devotee, he's already mukta, liberated. He doesn't care for mukti. That is stated in the Śrīmad Bhagavad-gītā that

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

[Bg. 14.26]

"Anyone who is engaged in My devotional service without any adulteration, pure…" Pure devotional service means anyābhilāṣitā-śūnyam: [Brs. 1.1.11] no other desire, no duplicity, pure-"I am servant of Kṛṣṇa, and it is my duty to serve Kṛṣṇa," not, "I am serving Kṛṣṇa with a motive. As soon as I get the opportunity, I shall utilize." That is not pure devotion. Pure devotion means without any motive: "Kṛṣṇa is my Lord. I am His eternal servant. It is my duty to serve"-no motive. That is pure devotion. So if one is on the platform of devotional service, māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate [Bg. 14.26]. Anyone who is serving Kṛṣṇa without any motive, without any alloy, pure devotional service, he's already liberated. Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate, sa guṇān samatītya etān [Bg. 14.26].

Liberation means not to be under the influence of the modes of material nature, not to be infected by the modes of material nature, especially passion and ignorance. That is mukti. Mukti is not very wonderful thing. It is difference of consciousness. Everyone is conscious materially: "I am this body," "I am American," "I am Indian," "I am this," "I am that." This is one consciousness, and when this consciousness is purified, tat-paratvena nirmalam… Nirmalam means completely cleanse. That is the bhakti platform. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. When one becomes purified completely from all this designation… The body is designation. So according to the body, we are placed in different designation: "I am human being," "I am cat," "I am dog," "I am demigod," "I am American," "I am Indian," "I am brāhmaṇa," "I am kṣatriya"-so many designations. So bhakti platform is sarvopādhi-vinirmuktam [Cc. Madhya 19.170], anyābhilāṣitā-śūnyam [Brs. 1.1.11].

Just like Caitanya Mahāprabhu says, "I am not a brāhmaṇa, I am not a kṣatriya. I am not a vaiśya. I am not a śūdra," because the material human society designation is the varṇāśrama according to Vedic civilization. Even those who are not on the varṇāśrama platform, they are animals. That is Vedic civilization. So to come to the platform of truth, one has to know what are the defects of material life, how it is taken by the asuras. That is being described by Kṛṣṇa, asatyam, asatyam apratiṣṭham, apratiṣṭhaṁ te. Te means these asuras. Jagad āhur anīśvaram [Bg. 16.8]. It is controlled by the Supreme.

In the material stage we think that it is being controlled by the laws of material nature. That is also fact, but behind the laws of material nature there is Kṛṣṇa. The material laws of material nature is not working blindly. That is a fact. Combination of material thing, a big, nice airship, is moving. It is combination of material things. There are iron, aluminium, wood, and petrol, so many other things, the combination of material things. But this combination of material things, if it is kept in one place, in many thousands of years it will not fly. It will not fly-the petrol is here; everything is there-unless the pilot is there. When the pilot comes he pushes the button. Then it becomes.

So these foolish, these atheistic persons, mūḍhas, they cannot see. There must be a spiritual touch. In spite of all electronic arrangement, unless there is a spiritual… The pilot is spiritual being. Unless he touches his finger, it is not moving. So how this gigantic material manifestation can work independently? They have no sense. Therefore they say, jagad āhur anīśvaram [Bg. 16.8]. Anīśvaram: "There is no pilot. It is moving automatically." This is asuric conclusion. How it can move? Where is your experience that simply combination of material thing can move the machine? Where is your experience? How do you say like that? It is very common sense. Therefore Kṛṣṇa said these rascals, these demons, they say, jagad āhur anīśvaram: [Bg. 16.8] "There is no controller." He's thinking. The scientist thinking. He's practically doing in the laboratory, that he is a spiritual soul. He is mixing the chemicals, hydrogen, oxygen, acid and alkaline. He's mixing, and there is reaction. Then something is coming out. He's doing that. Still, he says, "There is no God." What is this foolishness? Why do they say like that? Therefore they are asuras. They do not admit the existence. Big, big chemist…

Recently there is a book "Chemical Evolution." He wants to prove it, that by combination of chemicals the life has come in. That is not the fact. The fact is: life has come from life. You cannot manufacture life by combination of chemical. Chemical comes from life. In our book… What is that book? "Life Comes From Life." I have given this reason, that even though you think that chemical combination brings the living force, but the chemical is coming from life. Just like citric acid. The citric acid we see practically. There is a tree, lemon tree. This is life. The lemon tree is life. Jalajā nava-lakṣāṇi sthāvarāḥ. They are sthāvara life, non-moving life, but it is life. So from an insignificant lemon tree, tons of citric acid is coming. You have got experience. This lemon means citric acid. This chemical is coming from life. Without the tree, you cannot get this chemical, citric acid. From… Sometimes you have got experience. The perspiration is water, is coming from my body. The body is active so long I am there. So how you can say the chemical is coming from matter? No. Chemical is coming from life. Even if you accept that life is combination of chemicals, then chemical also coming from life.

So, therefore, life is the original source of everything, both matter and life. The body is coming from life, and the soul is coming from life, the supreme life, Kṛṣṇa. Kṛṣṇa says, mamaivāṁśo jīva-bhūtaḥ: [Bg. 15.7] "This living entity, they are part and parcel of Me." So Kṛṣṇa is the supreme life. Therefore He says, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. So Kṛṣṇa is the source of both life and matter. There are two energies. One is superior energy; another, it is inferior energy. The material elements, they are inferior energy, and the superior energy-jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]. So how you can say jagad āhur anīśvaram [Bg. 16.8]? How you can say that without the control of the Supreme Lord this material world has come into being? There is no sufficient reasoning.

They say because they are not very intelligent. Therefore Kṛṣṇa says, mūḍha. Mūḍha. That is stated in the Seventh Chapter. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Those who are duṣkṛtina… Duṣkṛtina means very intelligent, but the intelligence is being misused in mischief-mongering. They are called duṣkṛtina. Kṛti. Kṛti means very nice brain, but duṣkṛti-the brain is used for creating misgivings. They will explain like that. But we should be very much careful not to become their victim. So although the atheists say there is no God, jagad āhur anīśvaram [Bg. 16.8], but we are convinced that God is the origin-janmādy asya yataḥ [SB 1.1.1]-of both matter and spirit. So aparaspara-sambhūtam, they simply explain that it is the result of combination only.

Just like acid and alkaline combine together. Just like soap. Soap is combination of acid and alkaline. The caustic soda is alkaline, and the fat is acid. So you mix this acid and alkaline-there is another product. This is chemical science. So the acid and alkaline, they also come from the, I mean to say, life. Or if it does not come from the life, the product is made by another life. Acid and alkaline does not mix together. Unless the chemist or the soap-maker brings them together and mixes, the soap does not come. So how you can say that the chemical combination is the source of life? No, that is not possible. This is right conclusion.

But these rascals, they conclude like that. Aparaspara-sambhūtam: "By combination of two or more material things produces another third or fourth thing." Aparaspara-sambhūtam, kim anyat kāma-haitukam. They give example. This is the atheist Sāṅkhya philosophy, atheistic Sāṅkhya philosophy, combination, permutation. But the example is given, kim anyat kāma-haitukam. Kāma. Just like a man and woman becomes lusty and their combination brings forth a child, a third matter. They think like that. They are thinking everything is matter. No. There is good brain within the combination. That is explained in the Vedic literature. Karmaṇā daiva-netreṇa jantur dehopapattaye [SB 3.31.1]. This body is not coming accidentally by the sex intercourse. That is not the fact. The fact is karmaṇā daiva-netreṇa. Otherwise, why the same kind of body is not coming by material combination and permutation? Why there are different types of body? Why there is rich body? Why there is poor body? Why there is cat body? Why is dog body? Why there are varieties? That they cannot answer. If you say that "Simply by combination of matter the secretion of the man and woman emulsifies and takes another shape, and that secretion, discharge of matter, is due to lust," that is all right. But unless there is the living spark, soul, within that material combination, there is no pregnancy. The pregnancy will take place when there is actually living soul within this material creation, material combination, emulsification. That is the knowledge we get from Vedic sources. Karmaṇā daiva-netreṇa jantur deha upapatti: [SB 3.31.1] "Jantuḥ, the living entity, is getting a type of body by the karma." It is not simply lusty combination. Because the living entity has got his karma, therefore one is born and Mr. Ford and one is born something else. It is due to karma. Otherwise, why he's born one rich and poor? There must be some consideration.

So that they do not find. They do not… They have no eyes to see. They simply see the superfluous combination, permutation. No. That superintendence is explained in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ [Bg. 9.10]. The Bhāgavata also says, daiva-netreṇa. Daiva-netreṇa means "under the leadership of the Supreme." As soon as one dies, gives up this body… He does not die; he changes the body. Now, the next body… Here is a duration of changing body. Say for a hundred years the changing is going on. Then, after that, when he changes this body, then there is daiva-netreṇa, the judgement: "What kind of body should be awarded this living entity?" That is called daiva-netreṇa. And when it is decided that "He has done such and such thing; therefore he should be promoted," "He has done such and such thing; he should be degraded," "He has done such and such thing; therefore he should go back to home, back to Godhead"-all these judgements are taken-then he's offered.

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

There is the judgement, supreme judgement: "He has done like this. All right, let him be promoted in the heavenly planet." He goes there. Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. Ābrahma-loka. The highest planetary system, Brahmaloka, he can go. That is also required, superior judgement, what he has done for being promoted. Janmaiśvarya-śruta-śrībhiḥ [SB 1.8.26]. Janma, to take birth in high class family, to become very rich-they are not accidental. There is background, daiva-netreṇa, by the superior judgement. There are so many things to be learned. Simply to become blind without any knowledge and give some verdict, asatyam, that is nonsense. That is nonsense. Kṛṣṇa is guiding us. Don't be victims of these rascals. Asatyam apratiṣṭhaṁ te jagad āhur anīśvaram [Bg. 16.8]. There is God. There is supreme controller. And God says, mayādhyakṣeṇa: [Bg. 9.10] "Under My superintendence."

The material power is very gigantic, undoubtedly. That is described in the Brahma-saṁhitā, sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni vibharti durgā [Bs. 5.44]. This material energy is called Durgā. Durgā means… Duḥ means very difficult. When we are in this material world it is very, very difficult to get out of it. The sky is covering the whole material universe, and there are different layers. It is not so… You cannot go even to the nearest planet. Durgā, very difficult. You cannot… You are conditioned soul. You cannot go. You are thinking, "I have got now, discovered this." It is not discovered. The aeroplane was long, long ago. So you cannot go. That is our conditional life. They are trying to go to the moon planet, unsuccessful. They cannot go. Therefore we are conditioned. I am conditioned to live on this planet. I cannot go to other planet without permission. It is common sense. Just like India. One cannot come to America without proper visa. So how you can go to the other planet without proper visa. So they do not think. That is, therefore, asuras, demons. They are simply thinking that they are perfect, they can do everything. That is not possible. That is not possible.

Therefore a devotee knows how to do things. He knows not automatically, but he learns from the spiritual master, the representative of God. Then he becomes perfect. Otherwise asura. Na śaucaṁ nāpi cācāraḥ [Bg. 16.7]. The asuras, they do not know what is cleanliness, what is proper behavior. That is asuric quality. So we have explained. By asuric quality we remain conditioned with this material world. But daivī qual…, by divine quality, we can become free from this material bondage and go back to home, back to Godhead. So these things are very elaborately explained in this chapter, Sixteenth Chapter. So let us know who is demon and who is divine. Thank you very much. (end)

761216BG.HYD

Bhagavad-gītā 16.8

Hyderabad, December 16, 1976

Prabhupāda:

asatyam apratiṣṭhaṁ te

jagad āhur anīśvaram

aparaspara-sambhūtaṁ

kim anyat kāma-haitukam

[Bg. 16.8]

So we are discussing for the last few days about the asuras, demons. (aside:) Stop. So the beginning is, na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate. The asuras, they are aśuci, unclean. That is their misfortune, that they cannot understand what is the right way, what is the wrong way. So śuci, cleanliness, is the first qualification of the daiva-prakṛti or devatās. There are two classes of men. One class is devatā, and the other class asura. So asura class, they will have to suffer. They cannot get liberation from the material bondage. Mūḍhā janmani janmani mām aprāpya eva [Bg. 16.20]. Unless we achieve the shelter of the lotus feet of the Supreme Personality of Godhead, our sufferings in the material world will continue. It will not stop. We are trying to stop all kinds of suffering by adjustment of this material world. That is not possible. That is stated in the śāstra. Durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. Durāśayā, hopeless.

Big, big asuras like Rāvaṇa, he also wanted to be happy himself and others by material adjustment. He proposed that "There is no need of acting piously to go to the heavenly planet. I shall construct a staircase so anyone can go." Rāvaṇera svargeśvari. So that was failure. Just like we are now trying, the modern scientists. We are trying to go to the moon planet. It is failure. They will never be able to go there. I have discussed this point. We are conditioned. We cannot live one place to another without being proficient or without being eligible. Just like even in this planet you cannot go to the other country. Suppose from India if we want to go to America, it requires arrangement, not that all of a sudden you can go to America or the Americans come here. There is international arrangement, visa, passport, immigration, so many things. So many obstacles are there even in this planet, and what to speak of going to other planet. It is not possible. You must be efficient; then you can go. That we get information from the Bhagavad-gītā

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

So in this life you have to prepare yourself. Then you can go to the higher planetary system.

ūrdhvaṁ gacchanti sattva-sthā

madhye tiṣṭhanti rājasāḥ

jaghanya-guṇa-vṛtti-sthā

adho gacchanti tāmasāḥ

[Bg. 14.18]

You can go, sarva-ga. Every living entity can go wherever he likes but he must fulfill the condition because we are in the conditional state. The material world means we are conditioned. So in order to be eligible to go to the higher planetary system like moon planet and others, we must be efficient to prepare ourself. So that preparation means the more you become situated in the sattva-guṇa, śaucam. Satyaṁ śaucam, the brahminical qualification, ārjavam āstikyam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. Unless you acquire the qualities of sattva-guṇa, you cannot go even in the higher planetary system, what to speak of going beyond the universe. Beyond the universe, beyond this, there are Vaikuṇṭhaloka, or the Brahmaloka, brahmajyoti. Then topmost is the Goloka Vṛndāvana. But you can go there. Kṛṣṇa says, mad-yājino 'pi yānti mām [Bg. 9.25]. If you prepare in this life, then you can go there. There is no impediment. Simply you have to be purified. This bhakti-mārga is the process of purification.

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

If we want to go to Vaikuṇṭha planet or Goloka Vṛndāvana planet, beyond this material sky… That is… There is another sky. Paras tasmāt tu bhāvaḥ anyaḥ avyakto 'vyaktāt sanātanaḥ [Bg. 8.20]. These informations are there in the Bhagavad-gītā. There is another sky which is called paravyoma. That is spiritual sky. That spiritual sky is eternal. When everything is annihilated within this material sky, that remains eternally. That is called sanātana-dhāma. So sanātana-jīva, sanātana. Mamaivāṁśo jīva-loke sanātanaḥ [Bg. 15.7]. It is stated there. So jīva is sanātana. Na hanyate hanyamāne śarīre [Bg. 2.20]. And Kṛṣṇa is also sanātana. In the Eleventh Chapter Kṛṣṇa is addressed, sanātana. And here there is another sky which is called sanātana. Avyaktaḥ avyaktāt sanātanaḥ. So this sanātana-dhāma and sanātana association… Kṛṣṇa is sanātana, living entity is sanātana, and there is a sanātana-dhāma.

So the cultivation of knowledge how one can go back to that sanātana-dhāma and associate with the supreme sanātana and remain yourself sanātana, that is called sanātana-dharma. So we have to cultivate that sanātana-dharma, means we have to purify ourself from the material qualification or material designation. Here we have got material designation: "I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am brāhmaṇa," "I am this and that." So one has to become free. That is purification, when we understand that, as Caitanya Mahāprabhu introduced Himself, that "I am not a brāhmaṇa, I am not a kṣatriya, I am not a śūdra, I am not a sannyāsī, I am not a brahmacārī, but I am servant of the servant of Kṛṣṇa [Cc. Madhya 13.80]." Gopī-bhartuḥ pada-kamalayor dāsa-dāsa-dāsānudāsaḥ. If we come to this understanding, that is our purification.

Just like in our this Kṛṣṇa consciousness movement we have got people from all different countries, all different religious system, caste, creed, colors, but they have forgotten their material designation. If these American boys or English boys would have thought that they are Englishmen, then they could not mix with us Indian in such humble way because they have their prestigious position. And actually materially they are advanced and opulent. Why they should come with me, an Indian, poor Indian? No. Because they have forgotten. Their designation they have forgotten. Similarly, we have to forget this material designation due to this body. This is bodily conception of life.

So nowadays it is going on very strong, "nation." We do not have any such conception in the śāstra, national idea. The division is deva and asura. It doesn't matter where you are born. Even in India… Suppose you are born in a brāhmaṇa family. It does not mean that you cannot become an asura. And even if in Europe and America if you are born or in the mleccha and yavana family, it does not mean that you cannot become a brāhmaṇa. No. Kṛṣṇa says openly, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ [Bg. 9.32]. Pāpa-yoni, low-born. Pāpa-yoni. There are… They are mentioned in the śāstras, kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ [SB 2.4.18]. They are considered as caṇḍāla, less than the śūdras. Kirāta means Africans, the black. In our country also there are santals, very black. They live in the forest. Every country aborigines. They are called kirāta. So Huns… There are Huns on the northern side of Germany. Āndhra, kirāta-hūṇāndhra-pulinda-pulkaśā ābhīra-śumbhā yavanāḥ khasādayaḥ. Many. But Śukadeva Gosvāmī says that they can be purified, śudhyanti prabhaviṣṇave, if they become Vaiṣṇava. Prabhaviṣṇave namaḥ. If one becomes Vaiṣṇava, then he is transcendental to this material designation.

So this Kṛṣṇa consciousness movement is an endeavor to make everyone a pure Vaiṣṇava. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. Then he will be nirmala. In that nirmala stage, when he engages himself in the service of the Lord, that is called bhakti. Bhakti is not the activities of this material world. Bhakti is activity, sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]. To become identified with Brahman, that is not sufficient. Ahaṁ brahmāsmi. Brahma-bhūtaḥ prasannātmā. That is not sufficient. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. When you become free from this material designation, brahma-bhūtaḥ stage, ahaṁ brahmāsmi, that is a stage, neutral stage. Na śocati na kāṅkṣati. Means you become free from the material anxieties. Material life means śocati, kāṅkṣati. Always people want something, and whatever he has got, if he has lost, he laments for something. This is our material life. But when you come to the Brahman platform, na śocati na… This is the first qualification-no more lamentation, no more hankering. Samaḥ sarveṣu bhūteṣu. Paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. Then sarveṣu bhūteṣu, every living entity, he can… He knows that every living entity is the son of Kṛṣṇa. Ahaṁ bīja-pradaḥ pitā [Bg. 14.4], Kṛṣṇa says. So why shall I distinguish between this person to that person? Everyone is Vaiṣṇava. That is mahā-bhāgavata. Mahā-bhāgavata does not see any distinction. He sees everyone. Paṇḍitāḥ sama…

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama…

[Bg. 5.18]

When one has attained this stage, then he can execute devotional service. Mad-bhaktiṁ labhate parām [Bg. 18.54]. So to become a bhakta is the highest position, highest perfection of life, beyond this material existence. That is possible. Kṛṣṇa says

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

[Bg. 9.32]

Everyone is eligible to go back home, back to Godhead. So this movement is to execute this Kṛṣṇa's mission. He wants it. Why He says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ? Pāpa-yonayaḥ means suffering. Here in this material world either you are in pāpa-yoni or ucca-yoni, there is suffering. So Kṛṣṇa is… Kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā [Bg. 9.33]. Even the pāpa-yonis, they can be relieved, what to speak of those who are born in good family, brāhmaṇa, puṇya, rājarṣaya, brāhmaṇa, kṣatriya. Of course, in this age it is very difficult to find out the qualified brāhmaṇa, kṣatriya. Kalau śūdra-sambhavaḥ. Kali-yuga, everyone is almost śūdra. And still, striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim. They can be elevated. That is Caitanya Mahāprabhu's movement.

Caitanya Mahāprabhu's movement is para-upakāra, para-upakāra, because within this material world, with material designation and material envelopment, they are all suffering. Kṛṣṇa is more unhappy for our suffering because we are His sons. Suppose your son is suffering. You will suffer also, not that the son is suffering. Similarly, because we have come to this conditional state of life, bhūtvā bhūtvā pralīyate [Bg. 8.19]-we sometimes…, once we take birth and again we die-this is not very good proposal. But these rascals, they do not know how nature is working. Tathā dehāntara-prāptir dhīras tatra na muhyati [Bg. 2.13]. We are leaving one body and accepting another body. This is a great botheration. But the rascal so-called scientist, politician, they do not know this. I therefore say, "rascals." They are very much proud of their learning, advancement of science, but they cannot understand the simple truth spoken in the Bhagavad-gītā, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ [Bg. 2.13]. There is dehāntara-prāptiḥ. Dhīras tatra na muhyati.

So people are surprised. They do not believe that they are… But dhīras tatra na muhyati: Those who are dhīra, sober, intelligent, they understand, "Yes, there is dehāntara-prāp…" The example He's giving, dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā [Bg. 2.13]. Just like we are changing body, kaumāraṁ yauvanaṁ jarā, similarly, the old body, "old order changes to a new." Again we get another body. And this is very, very great botheration of life. They do not understand. But it can be stopped. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. It can be stopped. How? Simply by understanding Kṛṣṇa. Janma karma ca me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. You simply try to understand Kṛṣṇa. And Kṛṣṇa is explaining Himself. Where is the difficulty to understand Kṛṣṇa? You haven't got to speculate. You haven't got to manufacture ideas what kind of Kṛṣṇa He is. He is present, dvi-bhuja-muralīdhara-kṛṣṇa. Kṛṣṇa when He was present in the, upon this earth, everyone has seen. Kṛṣṇa has His temple, thousands and millions of temples, Kṛṣṇa. You can see His picture. Description is there, veṇuṁ kvaṇantam, in the Vedic literature.

veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ

barhāvataṁsam asitāmbuda-sundarāṅgam

kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.30]

Why? What is the difficulty to understand Kṛṣṇa? And simply if you understand Kṛṣṇa… Janma karma ca me divyam [Bg. 4.9]. They are not ordinary activities. Janma karma ca me divyam-transcendental. If you simply understand Kṛṣṇa, then we can save from this botheration of repetition of birth and death. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. He does not accept any more this material body. Then where does he go? Mām eti: "He comes to Me, back to home, back to Godhead." So this Kṛṣṇa consciousness movement is trying to introduce this movement in the human society. It is not meant for any particular class of men, a particular country or particular religious system. No. It is meant for everyone. That is Caitanya Mahāprabhu. Caitanya Mahāprabhu said that it is the duty of the Indians.

bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

First of all make yourself perfect. You can make yourself perfect because in the Bhāratavarṣa there are this Bhagavad-gītā, Śrīmad-Bhāgavatam, Vedic literature. Just study them. And therefore we are publishing so many books on the basis of Bhagavad-gītā and Śrīmad-Bhāgavatam and people are appreciating very much all over the world. So it is the duty of every Indian to make his life perfect by understanding Bhagavad-gītā at least, and spread the message. That is Caitanya Mahāprabhu's mission. Yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. Every one of you can become a guru. He says that. Āmāra ājñāya guru hañā tāra' ei deśa [Cc. Madhya 7.128]. Wherever you are, you can deliver the persons, surrounding persons in your neighborhood. "How can I become guru? I have no qualification." No. There is no need of qualification. Simply repeat. Yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. Very simple thing. Anyone you meet, "My dear friend, just hear little." "What is that?" "Now, Kṛṣṇa is the Supreme Personality of Godhead. You kindly think of Kṛṣṇa. Just offer your obeisances to Kṛṣṇa, just become a bhakta and chant His holy name." Bas. Your guru duty is finished. So it is not very difficult task. Anyone can do this. And then everyone will be benefited. And that is Kṛṣṇa consciousness movement. Thank you very much. (end)

750205BG.HAW

Bhagavad-gītā 16.9

Hawaii, February 5, 1975

Prabhupāda: Yes. Go on.

Nitāi: Etām… [break] "Following such conclusions, the demoniac, who are lost to themselves and who have no intelligence, engage in unbeneficial, horrible works meant to destroy the world."

Prabhupāda:

etāṁ dṛṣṭim avaṣṭabhya

naṣṭātmāno 'lpa-buddhayaḥ

prabhavanty ugra-karmāṇaḥ

kṣayāya jagato 'hitāḥ

[Bg. 16.9]

These demons, further description… Yesterday we discussed that "The world is untruth, this material world is untruth," asatyam apratiṣṭham, "and there is no background." This is the conclusion of the atheist demons. We have explained that this world is not untrue. That is our Vaiṣṇava philosophy. Untruth… If it is coming from the truth, it is true. How you can say untrue? The example: if cotton is truth, then thread is true. So if you say that thread is untruth, then cotton is also untruth, the cause. But they do not accept… (aside:) This child… Some sound is coming.

Haṁsadūta: Take the children outside.

Prabhupāda: So, on the basis of this vision, that "there is no God, there is no background of this material creation, this material creation is false…" There are so many other conclusions of the demonic people. Demon and atheist, the same thing. So Kṛṣṇa says, on this blind vision, etāṁ dṛṣṭim avaṣṭabhya. Accepting these are the basic principles of this material creation. Etāṁ dṛṣṭim avaṣṭabhya naṣṭa ātmānaḥ. Lost their spiritual consciousness. Naṣṭa means lost. Ātmānaḥ means the soul, the Supersoul. So ātmā, Paramātmā. The Supersoul is Paramātmā, and we are soul. So they have no knowledge. The defect of the modern civilization…

The demons and the rākṣasas, they're existing always. As I have told you, two classes of men are always there. But in this age the number of atheist class, or demons, are very much increased. Otherwise, material world means for the demons, atheistic class. Just like the prisonhouse. The prisonhouse means it is meant for the criminals. One may be a first-class prisoner, one may be a third-class prisoner, but it is prisonhouse. Similarly, anyone who is in this material world-never mind whether he is Lord Brahmā or the insignificant ant-they are more or less all criminals. Criminal means disobeying. Disobeying the Lord or His order, they are materially criminal.

Therefore Kṛṣṇa, the Supreme Lord, comes at times, at interval, when many, many millions of years have turned. He has got a schedule to come upon this planet. And when He comes, He comes there in Vṛndāvana, Mathurā-Vṛndāvana. That is His headquarter within this universe. Therefore Mathurā-Vṛndāvana is so important. (aside:) You can open this. Yes. (window opens) Dhāma. Just like the governor. Governor has got his own house, government house. At the same time, when he goes on tour he has got a particular place called the circuit house. He stays there. Similarly, the whole creation is Kṛṣṇa's property. Kṛṣṇa said,

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

We are missing that point. Kṛṣṇa said, God said, the clear idea, that "I am the enjoyer, bhoktā." Bhoktā means enjoyer. "I am the enjoyer." Bhoktāraṁ yajña-tapasām. Yajña. Yajña means satisfying the Lord. This is called yajña. Just like we are chanting this Hare Kṛṣṇa mantra. It is yajña, sacrifice. At least we are sacrificing little time. Kali-yuga, nobody is prepared to sacrifice. Especially when there is question of sacrificing for God, nobody's interested. So this, because they'll not sacrifice, they will enjoy themself, forgetting the supreme enjoyer. Just like a servant. If he cooks and enjoys himself without offering to the master, then what is his position? That is sinful position. Similarly, anyone, the demons, they have no sense of God. They do not like to offer. They want to eat anything nonsense, like hogs and dogs, and… That is demonic life.

Ye pacanty ātma-kāraṇāt. In the Bhagavad-gītā you'll find. Read Bhagavad-gītā very carefully. Bhuñjate te tv aghaṁ pāpā ye pacanty ātma-kāraṇāt: [Bg. 3.13] "Those who are eating and cooking for themselves, for satisfying the taste, such persons are eating the resultant action of sinful acts." They are all sinful. They are, who are cooking for themself without offering to the proprietor, to the master, they're all sinful. Therefore our program is to eat kṛṣṇa-prasādam, the foodstuff, remnants of foodstuff, left by Kṛṣṇa. Kṛṣṇa is very kind. If you offer something to Kṛṣṇa, He eats the offering. It is not that He's not eating. He is eating but at the same time keeping it for you as it was offered. He's not like us. If you give me something to eat, I'll finish the whole plate. Kṛṣṇa is not like that. (laughter) Kṛṣṇa… The atheist will say that He has not eaten. No, He has eaten. And that is Kṛṣṇa.

That is stated in the Vedas, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate [Īśo Invocation]. Kṛṣṇa, expanding Himself into millions, still, He remains a Kṛṣṇa, the same Kṛṣṇa. It is not that material thing. If you take a material thing, anything, if you divide it into millions portion, then original form is finished. There is no more. You take a piece of paper and cut it into pieces and throw it all over. Then the original paper is lost. There is no more. That is material. But Kṛṣṇa… Kṛṣṇa, He is expanded. Eko bahu syāt. The Lord said, "I shall become many." Many… Still, He is there. Is not because He has become many, therefore His original person is finished. No. That is the injunction in the Vedas, pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate [Īśo Invocation]. He remains still pūrṇa. One minus thousand times one is still one. That is absolute. Absolute Truth means the truth never diminishes or becomes relative or conditioned. That is Absolute Truth.

So in the absolute platform, in the spiritual world, Kṛṣṇa is the supreme whole spirit. Therefore He may expand Himself… Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. Ananta-rūpam, various kinds of forms… Everything is Kṛṣṇa's forms. Your form is also Kṛṣṇa's form, my form is also Kṛṣṇa's form. Therefore foolish rascals, they think, "Now I have become God." He has got the affinity that he is also God expansion. Therefore sometimes he thinks that "I am God." This is… We are also expansion of God, vibhinnāṁśa. There are two kinds of expansions: svāṁśa, vibhinnāṁśa. When Kṛṣṇa expands in fullness, that is called svāṁśa, viṣṇu-tattva. Just like Kṛṣṇa has expanded Himself as Viṣṇu, Nārāyaṇa, Vāsudeva, Saṅkarṣaṇa, Aniruddha, so many, millions. There is no limit. That is called svāṁśa. And Kṛṣṇa expands as His energy, this material energy, this material world, the spiritual world, spiritual energy, and we are also energy, marginal energy. Taṭastha. Taṭastha means, marginal means… You can have a conception of marginal in the sea beach. The same place, walking, is sometimes covered with water, and sometimes it is land. This is called marginal, between the water and the land. So we living entities, we are marginal. Sometimes we are under the protection of the spiritual energy, and sometimes we are under the protection of the material energy. We are under protection; we are not independent.

Therefore in the Bhagavad-gītā it is said, mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. So mahātmās… Mahātmās means those who have realized God, not this politician mahātmā, no. Mahātmās' description is there in the Bhagavad-gītā. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ: [Bg. 9.13] "They are under the spiritual energy." They are not under the material energy. They are not mahātmā. They are demons. So we are describing about the demons. Under the spiritual energy, one can understand his position, his relationship with God. Therefore it is said, mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. And what is the sign? Bhajanty ananya-manaso jñātvā mām, avyayam. Their business is bhajana. Bhajana means bhakti. Bhaj-dhātu. From bhajana, bhakti and bhajana, bhakti, bhaj-dhātu. Bhaja sevanam. Bhaj-dhātu means offering service, rendering service. So bhakti, bhajana, bhakta, bhāgavata-they are coming from the same root, bhaj-dhātu, Sanskrit. Those who know Sanskrit… So this is the sign of mahātmā. Bhajanty ananya-manasaḥ: "Without any deviation, without any other occupation, they are always engaged in devotional service." This is mahātmā. Sa mahātmā sudurlabhaḥ. There are many, so many bogus mahātmās, the swamis, yogis, and incarnation and so many rascals, all rākṣasas, atheist. Such kind are not mahātmās. Sa mahātmā sudurlabhaḥ. That mahātmā, who is actually mahātmā, means bhajanty ananya-manasaḥ, engaged fully in Kṛṣṇa consciousness. That is ma… Sa mahātmā sudurlabhaḥ. Sudurlabhaḥ means very, very rare to find out. The rascals posing themselves as mahātmā, that is another thing. That is not authorized.

You have to accept anything from the authorized source. So according to Vedic civilization, all knowledge is received from the Vedas, perfect authorized source. Śruti-pramāṇa, evidence from the śruti, from the Vedas, that is perfect. Therefore, according to Vedic civilization, if you want to establish something you have to quote the section or the injunction from the Vedas, Then it is perfect. In learned circle you cannot say anything hodge-podge. That will not be accepted. If you support your statement from the evidence of the Vedas, then you are accepted as authority. Therefore our principle is… Not only our, this is the Vedic principle. You'll find Caitanya Mahāprabhu giving instruction to Sanātana Gosvāmī, to Rūpa Gosvāmī, or He was talking with Rāmānanda Rāya-in Caitanya-caritāmṛta you'll find-and quoting support from the Vedas. Although Caitanya Mahāprabhu is God Himself, Kṛṣṇa, Kṛṣṇa-Caitanya, but He is not, what is called, autocratic or, what is called, dictator. No. You'll never find Him. Whatever He'll say, immediately He supported by Vedic evidence. He can say anything. He can manufacture anything. No, that He does not do. He does not violate the principle. In the Bhagavad-gītā also… Kṛṣṇa is the Supreme Personality of Godhead. He's also quoting from Vedas. He does not say, "I say." He says, but He says on the Vedic authority. He doesn't say anything superfluous, no. Brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ [Bg. 13.5]. He said,

yaḥ śāstra-vidhim utsṛjya

vartate kāma-kārataḥ

na sa siddhim avāpnoti

na sukhaṁ na parāṁ gatim

[Bg. 16.23]

He says, śāstra, evidence, Vedic evidence, must be accepted. The Vedic evidence is very chronologized in the Vedānta-sūtra. He especially mentioned, brahma-sūtra-padaiḥ. Brahma-sūtra means Vedānta-sūtra. Vedānta-sūtra means the summary of all Vedic knowledge. The Vedic knowledge is given in codes. That is called Brahma-sūtra. Sūtra means code, and Brahman means the Supreme Absolute Truth. Understanding of the absolute truth in code words, and the explanation… A code word requires explanation.

Just like in business circle there is Bentley's code. So for business facility, for saving expenditure, the telegraphic codes are there. So one who does not know what is this code, but he can refer to the book. The explanation is there: "This code means this wording." Similarly, Brahma-sūtra means the whole Vedic knowledge is given in codes. Brahma-sūtra-padaiś caiva hetumadbhiḥ. It is called nyāya-prasthāna. Nyāya means logic. Nyāya means… There are three kinds of authorities: śruti-prasthāna, smṛti-prasthāna, and nyāya-prasthāna. So the Brahma-sūtra is nyāya-prasthāna, very logically, very logically given.

Just like in the first code in the Brahma-sūtra is athāto brahma jijñāsā. Brahma-jijñāsā, to inquire about the Absolute… The jijñāsā means inquiry. In the cats' and dogs' life the inquiry is "Where is food? Where is shelter? Where is sex?" and "Where is defense?" only these four inquiries. The cats and dogs, they are busy, "Where is food? Find out some food." The pig is finding out: "Where is stool? Where is stool?" Here I do not know whether you have got experience. In our country, in the villages, there are so many pigs loitering. They are simply finding out where is stool. In the village the children, they pass stool here and there, and the men, they go to the field and pass, evacuate. So all these pigs are always loitering there. So they're seeking. The inquiry is for stool. They may take it as food, but after all, it is stool. So according to the body, the different foods are there. That is also described. Sāttvika-āhāra, rājasika-āhāra, tāmasika-āhāra. Everything is there in the Bhagavad-gītā.

So in the animal life they are, after seeking where is food. Then, as soon as the body is strong, then "Where is sex? Find out the opposite sex." You'll find in the hogs' life very prominent, all these things. For sex they have no discrimination whether it is mother or sister or anyone. You'll find that. These are… We have to take lessons from nature's study. The hog is sometimes trying to drink the milk from the breast of the mother and sometimes trying to have sex. You'll find it. This is hog life. This is dog life: no sex discrimination, no food discrimination, no shelter discrimination, no defense discrimination. But all these things-"Discrimination, the best part of valor"-that is in human civilization. Therefore the Vedānta-sūtra said, athāto brahma jijñāsā: "Now… In your previous lives as cats and dogs and hogs, you simply were busy for inquiring 'Where is stool?' 'Where is food?' 'Where is sex?' 'Where is this?' 'Where is that?' Now, because you have got human body, better consciousness, advanced consciousness, discrimination, now you inquire about Brahman."

This is Vedānta, beginning. So therefore human life is meant for understanding the absolute truth, God, the background of everything. Immediately answer is there: "The Brahman means janmādy asya yataḥ [SB 1.1.1], the origin of everything." That is Brahman, origin of everything. There must be something origin. That is consciousness. Not that asatyam: "There is no origin." What is the nonsense? This is not human consciousness. This is animal consciousness, "There is no origin." There must be origin. I am… Because my origin is the father, my father, cause… I am born by my father. Common sense. Then his father, then his father, his father, go on, go on, go on… Although you do not know, but this is a fact that father is born by his father, and his father is born by his father. How can you deny it? He may not know the grandfather, great grandfather or more than that, but there must have been some person. Similarly, we may be foolish-we do not know; we cannot understand who is the original father-but there must have been the original father. That is God. That is God. Where is the deficiency to understand this fact?

Therefore, accepted, God is accepted as the original father. The Christian, they go to the original father: "O Father, O God, give us our daily bread." So we also accept. That is the godly conception. That is the beginning of religious conception. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. What is dharma, religion? It is the codes given by God. That is dharma. Just like the state, the government, gives law: "You have to do like this. Keep to the right." You have to keep your car to the right. This is law. You cannot say, "Why not to the left?" You cannot say. Then you are criminal. Similarly, there are codes and description in the śāstra what God wants. Just like in the Bhagavad-gītā God said that bhoktāraṁ yajña-tapasām: [Bg. 5.29] "I am the enjoyer of all sacrifices, all tapasya." You are engaged in some research work, tapasya, for what purpose? Now, finding out some deadly bone. A very big scholar, very big research student… So that is called asura. He has got some scientific knowledge, but he's busy to find out a nuclear weapon, how to kill other enemies. This is the research work. No. That is demonic. The same knowledge can be utilized for finding out God. That is mahātmā. This is the difference.

You may have some particular knowledge. Suppose you are expert singer. Very good, but if you earn your money for fulfilling your sense desires, that is demonic. But you know the art, how to sing. If you very melodiously sing Hare Kṛṣṇa mantra, then you are demigod. The same thing can be utilized both ways. Anything. Therefore śāstra says, idaṁ hi puṁsas tapasaḥ śrutasya vā [SB 1.5.22]. People are advancing by research and by education. Śrutasya means education, and tapasaḥ… And to become very learned scholar, scientist, it requires tapasya, austerities, penance. It is not that all of a sudden one becomes very great scientist. After many, many research work. Therefore it is called tapasya. Idaṁ hi puṁsas tapasaḥ śrutasya vā sviṣṭasya sūktasya ca buddhi-dattayoḥ [SB 1.5.22]. People do very pious activities, charity, munificence. What is the purpose? What is the purpose of becoming educated, learned scholar, very charitable and all these pious activities? What is the end? Ask them. Somebody will say, those who believe next life-that is also fact-that "Next life also, I will get opulence, properly situated." That is also fact.

But we Vaiṣṇava philosopher, Krishnites, we do not think in that terms. Suppose in next life I become some demigod like Lord Brahmā or the Moon or the Sun. They are all demigods. Or Vāyu, Varuṇa. The Vaiṣṇava says, "No, we don't want this." Because either you become Rockefeller or Ford in this life and next life the king of Moon planet or Sun planet or in any way, up to the Brahmā planet, Brahmaloka, Lord Brahmā, Kṛṣṇa says, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna: [Bg. 8.16] "My dear Arjuna, by your endeavor, even you become promoted to the highest position of this material world, still, you have to die, and again-either come down or remain there-there will be change of body." Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. "So why should you be implicated in these material activities? Try to come to Me, back to home, back to Godhead. Then you'll haven't got to return again in this material world. That is the highest perfection." So this is called brahma-jijñāsā. By inquiring about Brahman one can understand that "Even if I go to the topmost planet of this material world, the four principles of miseries-birth, death, old age and disease-there is."

When Brahmā, Lord Brahmā, was asked by Hiraṇyakaśipu to make him immortal… He was undergoing severe penances to become immortal. So Lord Brahmā immediately said, "I am not immortal. How can I give you the benediction of immortality? That is not possible." Then, indirectly… He was very cunning. Then he… Indirectly he thought that "If I get benediction like this, I'll automatically become immortal." What is that? "Now, no man can kill me." "All right, that's all right." "No demigod can kill me." "That's all right." But he forgot God. Because he is godless, he did not say, "Even God cannot kill me." That he forgot. In this way he took benediction that "I shall not die on the land." "Yes." "I shall not die on the water." "Yes." "I shall not die in the air." "Yes." "I shall not be killed by any animal." "Yes." In this way, whatever intelligence he got, but he forgot one thing, that "God cannot also kill me." Because māyā is there, he forgot it. He took so many benediction, but he did not take this benediction, that "Even God cannot kill me." That he forgot. Therefore, ultimately, with all his intelligence, he failed to become immortal.

So these are all demoniac activities. The divine activities, they are different. So Kṛṣṇa is describing here that etāṁ dṛṣṭim avaṣṭabhya. They manufacture so many demonic ideas, but real idea they forget. Real idea is "God is great; I am small. Therefore I am eternal servant of God," Simple thing. "God is great." Everyone says, "God is great," but he is trying to be as great as God. How it is possible? If you are so powerful-you can become as great as God-then why you are trying to become God if you are actually as great as God? That answer they cannot give. Why you have fallen into this material world as a very, very small, insignificant? God is not insignificant. That is demonic idea. Therefore it is called etāṁ dṛṣṭim avaṣṭabhya. Their vision is not very correct. Etāṁ dṛṣṭim avaṣṭabhya naṣṭa ātmānaḥ. Naṣṭa means lost, lost. Just like if you are lost of your intelligence, you can talk all nonsense. Naṣṭātmānaḥ. "There is no God" means naṣṭātmānaḥ. He's not very intelligent. He has lost his intelligence. Ātmānaḥ. Naṣṭātmānaḥ. Why naṣṭātmānaḥ? Alpa-buddhayaḥ: the intelligence is not very sharp, alpa, poor fund of knowledge. Poor fund of knowledge. On account of poor fund of knowledge they think like that: "There is no God. I am God," and so on, so on, "There is no basic principle of this creation." They do not know.

The basic principle of creation is that this material world is the field of activities of the rebellious living entity. "I don't want to serve Kṛṣṇa. I want to serve my senses." That is the whole world, going on. This Hawaiian city or any city, especially in your America, they're very, very busy. So ask them, "What is the aim of your life?" They'll say, "Sense gratification. I shall earn money, eat nicely, drink nicely, enjoy nicely. That is the aim of life." They do not know. Etāṁ dṛṣṭim avaṣṭabhya. Their vision is so polluted. Naṣṭātmānaḥ: they have lost their spiritual ideas, spiritual sense or Kṛṣṇa consciousness. The highest principle of spiritual sense means Kṛṣṇa consciousness, to understand God. That is mahātmā, mahātmā.

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ

[Bg. 7.19]

So without becoming Kṛṣṇa conscious, everyone's life is baffled; he's demon. So demons, they are trying only to adjust things materially, which is impossible. So they are busy, prabhavanti, flourishing, prabhavanti. Prabhavanti means flourishing. Ugra-karmāṇaḥ. Karma… We have to do some work. That's a fact. Kṛṣṇa says that "Without doing something, you cannot maintain your body and soul together." Karmaṇo jyāyo… What is that? No. That… Karma is better then vikarma. The… Kṛṣṇa says that "You must be engaged in some work. You cannot sit idle. That is not good." "Idle brain is a devil's workshop." Kṛṣṇa never said that "My dear Arjuna, you are My first-class devotee. Now you sit down and I'll do everything for you." No. Kṛṣṇa never said. Rather, Arjuna was not willing to fight, and Kṛṣṇa was inducing him, "You must fight. You must fight." Kṛṣṇa never said that "You become idle kṛṣṇa-bhakta," never said. So those who are trying to be idle kṛṣṇa-bhakta, they are not devotees. One must be engaged with Kṛṣṇa's work. That is devotion. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg. 9.14]. Always chanting the glory of Kṛṣṇa and trying everything for benefit of Kṛṣṇa, that is mahātmā. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim… [Bg. 9.13], bhajanty an… Bhajanti means "He's always engaged in My service." That is mahātmā. Laziness is not bhakti. There must be something. But if somebody says, "Now I'll chant sitting down. Who is going to see me? I'll doze and people will know I am chanting." You see? This kind of cheating will not do.

All those who are interested in Kṛṣṇa consciousness… Therefore we have given time, sixteen rounds. But you are not Haridāsa Ṭhākura that you'll be able to chant whole day and night. If without working, if you chant, that is, the highest state. That you cannot do. Then you sleep. That's all. So know that. The minimum quantity, sixteen rounds chant, and that will take not more than two hours. And other twenty-two hours, you be always busy in Kṛṣṇa's activities. That is required. That is

satataṁ kīrtayanto māṁ

yatantaś ca dṛḍha-vratāḥ

namasyantaś ca māṁ bhaktyā

nitya-yuktā upāsate

[Bg. 9.14]

This is upāsate. So work is there. Just like Arjuna. Arjuna is fighting. That is also Kṛṣṇa consciousness. Yudhyasva mām anusmara [Bg. 8.7]. Kṛṣṇa said that "You chant… You remember Me. At the same time, fight." Yudhyasva mam anusmara. He never said that "Simply fight" or "Simply chant," because in the material world that is not possible. Therefore chanting must be there, but at the same time, you have to work how to continue this movement. The movement requires energy.

We are printing so many books. For spreading this knowledge, that must be distributed. Home to home, place to place, man to man, this literature must go there. If he… If one takes one book, at least one day he'll read it: "Let me see what is this book I have purchased the other day." And if he reads one line his life will be successful, if he reads one line only, carefully. This is such literature. So therefore book distribution I am giving so much stress. Somehow or other, small book or big book, if it is given to somebody he'll read someday and he'll derive… Svalpam apy asya dharmasya trāyate mahato… Just like the Vedānta-sūtra says, janmādy asya yataḥ [SB 1.1.1]. So you can research, make research work throughout the whole life, where is the original source of everything. That is Kṛṣṇa consciousness. If you not dull, if you are intelligent and if you take the sūtra, this code, janmādy asya yataḥ [SB 1.1.1], the original source of everything… That is knowledge, that is philosophy, that is science-to find out the original source. That is Kṛṣṇa consciousness. So we are not searching after the original consciousness, but we are giving to the people directly that "Here is the original source of everything, Kṛṣṇa." (end)

Bhagavad-gītā 16.9

Hawaii, February 5, 1975

Final Part 2

750205B2.HAW

Prabhupāda: Without your research work, you take it. That is our mission. They are searching after God. We are giving God: "Here is God. Here is His name. Here is His address. Here is occupation. Here is His father's name, His mother's name." Everything here is. This is not bogus, bogus (indistinct). Kṛṣṇa is accepted God. How is He accepted? Vedic literature, the Brahma-sūtra, says. The Brahma-sūtra commentary, explanation, is the Bhāgavatam. Bhāṣyaṁ brahma-sūtrānām **. Brahma-sūtrānām, commentary… (break) …and according to your consciousness, in this way they have become entangled, entrapped in this material (indistinct). That is not the life of human being. The life of human being is to become Kṛṣṇa conscious, and you will be peaceful as soon as you understand Kṛṣṇa. What is that Kṛṣṇa?

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

If you want really peace, you try to understand these reasons. What is that? That Kṛṣṇa is the enjoyer of everything. Why? Then, sarva-loka-maheśvaram, He is the proprietor of all the universe, all the planets. So, maybe, "Why should we worship Him?" Suhṛdaṁ sarva-bhūtānām, He is the real friend of everyone. So you are seeking after friend, He is the real friend, He is the proprietor, He is independent. You try to understand these three things, and if peace is there, your life is successful.

Thank you very much.

Devotees: Jaya! (end)

750206BG.HAW

Bhagavad-gītā 16.10

Hawaii, February 6, 1975

Nitāi: "The demoniac, taking shelter of insatiable lust, pride and false prestige, and being thus illusioned, are always sworn to unclean work, attracted by the impermanent."

Prabhupāda:

kāmam āśritya duṣpūraṁ

dambha-māna-madānvitāḥ

mohād gṛhītvāsad-grāhān

pravartante 'śuci-vratāḥ

[Bg. 16.10]

So the demons… We have explained who are demons and who are divine, or demigods. Demigods means those who are devotee of the Lord. Viṣṇu-bhakto bhaved daivaḥ. Viṣṇu-bhakta, the all-pervasive Supreme Personality of Godhead and His devotee… The Godhead is called deva, and his devotees are called daiva. So we are discussing about the characteristics of the demons. So they have lost their intelligence. Etāṁ dṛṣṭim avaṣṭabhya naṣṭātmānaḥ alpa-buddhayaḥ. Naṣṭātmānaḥ. Ātmānaḥ means spirit soul. So they have lost the sense of spirit soul. They do not know that "I am not this body, I am spirit soul. Ahaṁ brahmāsmi." So therefore they do not know this. Therefore they are called naṣṭātmānaḥ. They have lost their spiritual sense. Why? Alpa-buddhayaḥ, not very intelligent.

We have discussed very elaborately. Anyone who has got intelligence, he can understand that "I am not this body. Within this body there is a living force, and without that living force the body is useless, lump of matter. That's all. So long the spirit soul is there, I am Mr. such and such, I am Mr. this, I am Mr. that." (child coughing) (aside:) So this child should be… But as soon as the spirit soul is away, that Mr. lying on the floor, if somebody kicks on his face, he does not protest. "Mr." finished. But the fools still take care of that bodily "Mr," not the soul "Mr." Without the soul, it is nothing but a lump of matter.

Just like in your country I have seen the machine. In the beginning, when I came to your country, I saw some typewriter machine is throw in the garbage. Of course, in India they do not throw. They repair it. But here your repairing cost is very, very high. Therefore you throw away. So the machine which is costly, but as it does not work, you throw away-it has no value-similarly, this is also machine. This body is also machine. That is described in the Bhagavad-gītā, yantrārūḍhāni māyayā [Bg. 18.61]. It is a machine given by māyā, the material energy. Asat. Just like the aeroplane is also a machine. It has no life. But life is the pilot. So long the pilot is there, the machine is useful. If there is no pilot, it may stand in the airport for millions of years; it will not fly. Very practical.

Still, they are very much proud of this body. Why? Alpa-buddhayaḥ, it is said, "less intelligent." Less intelligent. So why he has become less intelligent? That is described in this verse, kāmam āśritya. His basic principle of life is lusty desire, āśritya. He has taken shelter of principally the lusty desire, kāmam āśritya. Our constitutional position is we have to take shelter of somebody. Just like the dog. The dog, if he has no shelter, a good master, he has no position. Street dog. They say, "street dog." He has no food. He has no shelter. He is lean and thin and do not know where to go, in this way. So the constitutional position of the dog is that it must have a good master. Then he is happy. Then he's happy. Otherwise it is not happy. Is it not? Otherwise it is street dog. Sometimes it is killed by the municipality.

Similarly, our position is dog. We must understand it. We cannot live independently. It is not possible. Every living being. Therefore, in the Vedic injunction is nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). God and the living entities, they're… Both of them are living entities, being. But what is the difference between God and living entities? The living entities are maintained by God, and God is the maintainer. That is the difference. Eko yo bahūnāṁ vidadhāti kāmān. We cannot maintain ourself. God maintains. Therefore, according to the Christian principle, they go to the church to beg bread from God.

Actually that is the fact. That is the fact. We are not independent. We are dependent on God in so many things. God has engaged the servant, the sun-god. He's also demigod. He is working under the order of the Supreme Lord. Yasyājñayā bhramati sambhṛta-kāla-cakraḥ. In the Vedic literature we get information of the sun-god on the sun planet. Yac-cakṣur eṣa savitā sakala-grahāṇām. The sun-god, or the sun planet, is the eye of all other planets. Because unless there is sunshine-you may be very proud of your tiny eyes-you cannot see. Therefore real eye is the sun, not your these balls, tiny balls. But still, we are so proud: "Can you show me God?" What, nonsense, what eyes you have got to see God? You cannot see yourself, and what to speak of seeing God?

So therefore it is said that dambha, false pride… Dambha-māna-madānvitāḥ. These asuras, these demons, the rascals, they are simply falsely proud. That's all. They have no possession of pride; still, they are proud. So, that… I was speaking about the sun. So Kṛṣṇa has given you the sunlight so that you can see. Kṛṣṇa has given you the nice breeze. Therefore you can live; you can breathe. Everything is dependent. We are dependent. Without light, without air, without rain or water, how we can live? So we are completely dependent, but on account of false prestige, less intelligence, we are thinking that we are free, we can… "I am God. I can do anything." This is demonic attitude. Completely being dependent, as soon as the death comes, immediately we have to leave this position. "Sir, let me stay for one hour more." "No, not even a minute." This is our position.

But the demons, being… Instead of taking shelter of Kṛṣṇa, instead of taking shelter of Kṛṣṇa's bona fide servant, he takes shelter of this lust, lusty desires and pride and false prestige, this, that, so many. He has to take shelter; he cannot remain independent. But when he's less intelligent, he takes shelter of all these material things, and when he's intelligent, he takes shelter of Kṛṣṇa. But when you takes shelter of these lusty desires, false pride, false prestige, illusion, then you are demon, and when you give up the shelter of all this nonsense and you take shelter of the Supreme Person, then you are divine.

But you cannot say at any stage that "I am independent." That is not possible. Your constitution is to remain dependent. Therefore the Vedas says, eko yo bahūnāṁ vidadhāti kāmān. He's maintaining you. God is maintaining. That's a fact. We cannot maintain your, ourself. He has given heat, light, air, water, fruits, flowers, grains, everything. Everything is there for you. There is no scarcity. Simply being less intelligent, taking shelter of lusty desires, false prestige, we are mismanaging the gift of God. Therefore we are in scarcity, therefore starvation. By God's arrangement there is everything. Pūrṇam idam [Īśopaniṣad, Invocation]. Everything is complete. Pūrṇam adaḥ. This creation is complete. Pūrṇāt pūrṇam udacyate. Because it is created by God, it is complete, so you cannot find out any deficiency. Pūrṇāt pūrṇam udacyate, pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate.

Just like you require water. That is very essential. Especially in the tropical countries, they use water very profusely for cleansing the whole house, for cleansing the body, for cleansing the utensils, cleansing the cloth. That is Vedic civilization, cleanliness. "Cleanliness is next to godliness." Everyone should take thrice bath, cleanse everything. In India, not in the city but in the villages, the woman's first duty is to cleanse the whole house, still. Early in the morning they'll sweep over the whole house, not this apartment, three feet, no, but it is a good house. There is courtyard. Without courtyard, it is pigeon's hole. But you like pigeon's hole, this big, big skyscraper building containing so many pigeon's hole. That's all. So in India still, although poor country, they have got a courtyard, a little garden. That kind of house, in the village that is the system. So the first business is cleanliness. Everything should remain clean.

And it is said by Cāṇakya Paṇḍita that if you want worldly happiness, then these things are required. Mūrkha yatra na pūjyante. Don't worship rascals and fools, mūrkha. Mūrkha yatra na pūjyante dhanyaṁ yatra susañcitam:(?) "And food grains are properly stocked." That is the Vedic civilization, that you work for three months, not very hard, simply till the ground and sow some food grain seed, and within three months it will grow, and you will have ample food grains, and you'll keep it in stock. And keep some cows. Dhanena dhanavān. They say that a rich man means one who has got sufficient stock of food grains. Food grains. Dhanena dhanavān. That is Vedic economic system. Gavayaḥ dhanavān. Gavayaḥ means by possessing some number of cows one is supposed to be rich. It is actually the fact. Everyone should possess some land for growing food grains and some cows to take milk. Then the whole economic problem is solved. But the asuras, they, as we have discussed in the previous verses, ugra-karmāṇaḥ… Where is that verse?

Nitāi: Verse nine.

Prabhupāda: Verse nine. Prabhavanty ugra-karmāṇaḥ. Prabhavanty ugra-karmāṇaḥ. Karma, you have to work. You cannot maintain yourself without working. That is material world. Material world is not spiritual world. In the spiritual world you haven't got to work, neither you have to eat. Everything is complete. But in the material world means for your maintenance you have to work. But that work is very simple. Grow some food grains and keep some cows, take the milk, and just prepare nice foodstuff and eat. Patraṁ puṣpaṁ phalaṁ toyam [Bg. 9.26]. Keep Kṛṣṇa, the Supreme Personality of Godhead, Deity, at home, and Kṛṣṇa is pleased even you simply offer little fruit and little flower.

So Kṛṣṇa doesn't want anything else. Kṛṣṇa does not say, "Give Me meat. Give Me eggs. Give Me fish." No. He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. So if you are devotee, you cannot take anything which is not offered to Kṛṣṇa. So Kṛṣṇa… I should offer to Kṛṣṇa what He wants. Just like if you want to offer me something, so you inquire that "What shall I offer you? What do you like?" So similarly, if you invite Kṛṣṇa to live in your house or temple, then you should ask Kṛṣṇa, "Sir, what can I offer You?" Kṛṣṇa said, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. Kṛṣṇa said that "You give Me patram, means vegetables, flowers, fruits, and phalam, fruits, and some liquid, water or milk." Kṛṣṇa does not say, "You give Me meat or egg or fish." No. Kṛṣṇa can eat everything, He's all powerful, but He does not eat, although He is all powerful. He can eat everything. He can eat fire. That is another thing. But because we have to take prasādam, remnants of foodstuff, Kṛṣṇa, therefore He says, "Give Me this: food grains, milk, or fruits and flowers." Prepared or unprepared, it doesn't matter. Kṛṣṇa wants that. We… So far the Vaiṣṇava is concerned, sometimes they come forward to fight with us: "Why we should be vegetarian?" No, no, we have no quarrel with the nonvegetarian. Let them eat at their risk. But because we recommend, "You take Kṛṣṇa's prasādam," therefore we must be satisfied with this patraṁ puṣpaṁ phalaṁ toyam [Bg. 9.26], nothing more than that.

But unfortunately, instead of taking shelter of Kṛṣṇa, we have taken shelter of lusty desire. This is demonic. Therefore it is said, kāmam āśritya duṣpūram. Duṣpūram… Duḥ. Duḥ means very difficult, and pūram means satisfaction. Duṣpūram. We have taken shelter of lusty desires which will never be satisfied. This is our position. Kāmam āśritya duṣpūram. These materialistic person, demon, their desires are never fulfilled-increasing, increasing, increasing, more, more more. So that means, increasing means, we are becoming implicated more and more. The business of human life is how to become free from this material encagement, but the asuras or the demons, instead of becoming free from material entanglement, they become more and more involved. That is…

Just like that kite-flying. Kite-flying, there is that reel? What is called? No, you have no experience. So You can fly. The kite goes very high and high. In India kite-flying is very popular sport. So you can allow the kite go and go, very high, and at the same time you can bring it near and nearer by that wheel. So this wheel, this human form of body, is meant for not prolonging the unclean material life, but now stop it. Now stop it. It is meant for that purpose.

Therefore in the Vedānta-sūtra it is said, athāto brahma jijñāsā: "Now inquire about… Sit down about… Sit down quietly and inquire about the necessity or the aim of life." That is explained in the Śrīmad-Bhāgavatam, jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ, kāmasya nendriya-prītiḥ. Kāmasya nendriya, kāma. Here it is called kāma. Kāma means lust. So because we have got this body, therefore we must have some kāma. That is a fact. You cannot avoid it. Lusty desire there is, and for the up keep of the body the lusty desires may be fulfilled, but don't become lusty which is duṣpūram, which is never to be fulfilled. So kāmasya na indriya-prītiḥ. Just like lusty desires, generally it is with reference to sex life. So sex life is required for the physiological condition of the body. That is nature's way. Or by giving birth to some nice children, that sex life is required. Otherwise why God has made the arrangement of sex? There is need, but not duṣpūram. Kāmasya na indriya-prītiḥ: "Don't use it for sense gratification." You use it to fulfill the real purpose. So these lusty desires, unless you live a very regulated life, then it will be duṣpūram, it will be never be fulfilled-always desire, always desire, always desire.

So these demons, they accept the shelter of lusty desire which will never be fulfilled, will never be satiated. But those who are devas, godly, their lusty desire is controlled, restricted. Therefore this varṇāśrama, four varṇas, and four āśramas, this is education how to control this lusty desire. That is required. In the beginning of life, the children, beginning from five years old up to twenty-five years, they are trained up as brahmacārī. Why? Just to control the kāmaṁ duṣpūram. Kāmaṁ duṣpūram. Those who are not in bad association from childhood, if they practice celibacy, they are not disturbed. They are not disturbed. That is called brahmacārī life. Why? To train the child of a human being. Because this human life is meant for stopping the cycle of birth and death. That is the mission.

Therefore śāstra says that pitā na sa syāj jananī na sā syāt, na mocayed yaḥ samupeta-mṛtyum. A man should not desire to become a father and the woman should not desire to become a mother unless both of them have taken the vow that "I shall beget a child and stop his cycle of birth and death." This is the duty of the parents, not that "I shall beget children like cats and dogs." There should be some meaning of the life. Samupeta-mṛtyum. Because we have got the circumstances, unclean body, because we have got unclean body, therefore there is birth and death. Just like as soon as you are infected, there is fever, similarly, the birth and death is a kind of disease. It is also listed with disease. Janma-mṛtyu-jarā-vyādhi [Bg. 13.9]. They are on the same category: birth, death, old age and disease. They are on the same category. But we take care of two things, namely old age… We try to remain young by cosmetic, but that is not possible. Similarly, we want to live forever. The lady doctor was (saying), "Yes, we can extend little more." Then what…? After all, you have to die. Extend little more or little less, you cannot avoid death.

So this birth, death, old age, disease, this is due to this unclean, infected, material body. That we are not concerned, that how to stop this infected material body, how to revive our original spiritual body. That spiritual body is within, but we have no information. Therefore it is said, alpa-buddhayaḥ. The real life is within. We don't take care. Who is taking care of the spiritual… Where is the university? Where is the college where is this training is given that "We are spirit soul. This body is temporary, and the spirit soul business is this so that spirit soul may be purified, no more he accepts this material body"? Where is that education? Therefore alpa-buddhayaḥ: less intelligent. They are simply busy with these bodily necessities of life. There is no education of the real living force. That education you will get-this Kṛṣṇa consciousness movement. Therefore it is unique. It is the education to get people of the human society liberated from the animalistic ignorance. Because those who are under the impression of this bodily concept of life, sa eva go-kharaḥ: [SB 10.84.13] they are no better than the asses and the cows.

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Go-kharaḥ. Go-kharaḥ means… Go means cows, and kharaḥ means ass. The person is exactly the animal, cows or asses. Who? Now, yasyātma-buddhiḥ kuṇape tri-dhātuke: "One who has accepted this body as self." Ātma-buddhiḥ kuṇape. This is a bag, the bag of tri-dhātus. According to Ayurvedic medical science this body is working under three elements, kapha, pitta, vāyu. Therefore it is called tri-dhātu. So the whole world is going on on this concept of life. They have no spiritual. Even big, big professors, big, big, they also say that "This body is everything. After the body is finished, then everything is finished." But that is not the fact. That is the first spiritual education to understand, that "I am not this body." Ahaṁ brahmāsmi: "I am spirit soul." And Kṛṣṇa begins this preliminary education in the Bhagavad-gītā-

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

So this alpa-buddha, less intelligent class, demons, they do not understand this. Why? Kāmam āśritya duṣpūram. Unnecessarily dambha. Just like the same example, dog. The dog is very proud, barking, "Yow! Yow! Yow!" He does not know that "I am chained." (laughs) He's such a foolish that as soon as the master, "Come on." (laughter) So māyā is the master: "You rascal come here." "Yes." And he be see…, proud: "I am something." This doggish civilization, naṣṭa-buddhaya, lost all intelligence… Less intelligent these are called. Kāmaṁ duṣpūram. So kāmam, the lusty desires… On account of this body there is lusty desire. We cannot deny it. But don't make it duṣpūram, never to be satiated. Then finished. Make it limited. Make it limited. Therefore, according to the Vedic civilization, the lusty desire is there, but you cannot use it except for the purpose of begetting a nice child. That is called pūram, means restricted.

So the brahmacārī is educated in that way. Up to twenty-five years he cannot see a young woman. He cannot see even. This is brahmacārī. He cannot see. Then he is trained up in that way, that he may continue a brahmacārī life. Naiṣṭhika-brahmacārī. But if he's unable, then he's allowed to marry. That is called gṛhastha life, householder life. Because between twenty-five years to fifty years, this is the youthful time, so his lusty desires are very strong. One who is not able to control… Not for all. There are many naiṣṭhika-brahmacārī. Naiṣṭhika-brahmacārī-throughout the life, celibacy. But that is not possible in this age, neither it is possible to become a brahmacārī. The time is changed, this age. Therefore you can control your lusty desire by Kṛṣṇa consciousness. Otherwise it is not possible.

Yad-avadhi mama cetaḥ kṛṣṇa-padāravinde. One emperor, he was king, so naturally he was lusty also. So he gave up this life, became a devotee. So when he was perfectly situated, so he said, Yāmunācārya-he was the guru of Rāmānujācārya-so he said, that yad-avadhi mama cetaḥ kṛṣṇa-padāravinde: "Since I've trained my mind to be engaged in the service of the lotus feet of Kṛṣṇa," yad-avadhi mama cetaḥ kṛṣṇa-padāravinde nava-nava-rasa-dhāmany udyataṁ rantum āsīt, "daily I am offering service to Kṛṣṇa. I am getting new, new pleasure." The spiritual life means… If one is actually situated in spiritual life he'll get spiritual pleasure, transcendental bliss, by serving more and more, new and new. That is spiritual life. So Yāmunācārya said, yad-avadhi mama cetaḥ kṛṣṇa-padāravinde nava-nava-rasa-dhāmany udyataṁ rantum āsīt: "When I am now realizing transcendental pleasure every moment by serving Kṛṣṇa's lotus feet," tad-avadhi, "since then," bata nārī-saṅgame… Sometimes we enjoy subtle pleasure, thinking of sex life. That is called nārī-saṅgame. Nārī means woman, and saṅga means union. So those who are practiced, so when there is actually no union, they think of union. So Yāmunācārya said that "Not actually union with woman, but if I think of union," tad-avadhi bata nārī-saṅgame smaryamāne, smaryamāne, "simply by thinking," bhavati mukha-vikāraḥ, "oḥ, immediately I becomes disgusted: 'Aḥ, what is this nasty thing?' " Suṣṭhu niṣṭhī… (spits) This is perfect. (chuckles) This is perfection. Yes. So long we'll think of, that is called subtle sex, thinking. They read the sex literature. That is subtle sex. Gross sex and subtle sex. So one has to become completely free from these lusty desires, not to become implicated which will never be satisfied, unsatiated, duṣpūram.

So the demons, they have taken shelter of these lusty desires, duṣpūram, never to be satisfied. Dambha-māna-madānvitāḥ. Why? Mohāt, by illusion. And on account of this illusion, gṛhītvā asad-grāhāt. Asad-grāhāt. Asat means which will not stay, nonpermanent, for the time. Just like we have accepted this body. This is asad-grāha. This body will not stay. Everyone knows, but still, I am too much attached to this body. This is called asad-grāha. And so long we are attached to this nonpermanent body, there should be anxiety. Prahlāda Mahārāja says, asad-grahāt, sadā samudvigna-dhiyām asad-grahāt [SB 7.5.5]. Because we have accepted this temporary body, therefore we are full of anxiety. Full of… He was asked by his father, "My dear son, what nice thing you have learned? Kindly say." Father wants to know how his son is being educated.

So Prahlāda Mahārāja replied that "My dear asura father…" He said. Asura-varya. He did not say, "father." He said, "My dear asura, the best of the asuras," asura-varya. Asura-varya, means best… That is the foolishness. The best-He heard the best, but he is addressing him as "asura, best asura." Still he is pleased, "Because I am best. I am best, best asura." So Prahlāda Mahārāja, a devotee, is very humorous, so he did not address his father as "father." He said, tat sādhu manye asura-varya: "O best among the asuras." (laughter) So he said, tat sādhu manye: "I think it is very nice." Tat sādhu manye 'sura-varya… Very nice for whom? Dehinām: those who have accepted this material body. That means all material living being. Tat sādhu manye 'sura-varya dehināṁ sadā samudvigna-dhiyām: "Who are always full of anxieties…" That's a fact, full of anxiety. This is the test that we are in external material body. Therefore we are anxious. Tat sādhu manye 'sura-varya dehinām asad-grahāt sadā samudvigna-dhiyām. So for them this is the best formula. What is that? Hitvātma-pātaṁ gṛham andha-kūpam. He should give up this so-called family life which is just like a dark well. Hitvātma-pātam. The dark well… In the paddy field or in agricultural field they are. Formerly they used to dig wells, and sometimes they are covered with grass, and one man cannot know that there is… [break] …and he should go to forest. Vanaṁ gataḥ. Then what will be the benefit? Now, harim āśrayeta: "Just take shelter of Kṛṣṇa." Instead of taking shelter of these lusty desires, you take shelter of Kṛṣṇa. Then your life is successful. Thank you very much. (end)

750207BG.HAW

Bhagavad-gītā 16.11-12

Hawaii, February 7, 1975

Nitāi: "They believe that to gratify the senses unto the end of life is the prime necessity of human civilization. Thus there is no end to their anxiety. Being bound by hundreds and thousands of desires, by lust and anger, they secure money by illegal means for sense gratification."

Prabhupāda:

cintām aparimeyāṁ ca

pralayāntām upāśritāḥ

kāmopabhoga-paramā

etāvad iti niścitāḥ

āśā-pāśa-śatair baddhāḥ

kāma-krodha-parāyaṇāḥ

īhante kāma-bhogārtham

anyāyenārtha-sañcayān

So sometimes people say, the modern age… Modern age and past time or future, past, present and future, the real principles of life, they are the same. It does not change. Millions of years ago, the past and present and future as they were, at the present moment also, the same past present and future are there. So there is no question of modern age or past age, the nature's law is the same. Millions of years ago the sun was rising early in the morning, and it is rising early in the morning at present moment. There is no change. Millions of years ago all living entities were interested in eating, sleeping, mating and defending; the same thing is going on. There is no change.

So Kṛṣṇa spoke all these words five thousand years ago. Apart from taking account of millions of years, because nature's law is the same, so even in those days, five thousand years ago, you'll find the demonic people as they are now. These words about the demons… There were demons like Rāvaṇa and Hiraṇyakaśipu, Kaṁsa. So many demons there were, historical demons. But their process of life was the same as the modern demons. There is no change. Therefore śāstra means it is for all the time, not that śāstra was meant in the past for something else, and now something else. That is not the fact. That is, means, śāstra, that it does not change. The time, place and atmosphere, according to that, everything is the same.

Now, formerly… It is said, anyāyenārtha-sañcayān, to secure money by black market, anyāyena. Nyāya means legal and anyāya means illegal. So anyāyenārtha-sañcayān, the practice was there also at that time. It may be small scale, but the same thing is going on at the present moment which is known as black market. Black market means anyāyenārtha-sañcayān, getting money by unfair means. That is called anyāyena artha-sañcayān. Anyāya means illegal; nyāya means legal. So these demons who are very much eager to accumulate money by black market, they are cintām aparimeyām, immeasurable anxiety. Anything you do in the material world, there will be cintā, anxiety.

Just like in our, this Kṛṣṇa consciousness movement, the movement, all the activities, they are not material. They're all spiritual. But still, because it is being enacted in the material world, we have also so much anxiety because we are in the material world, although that anxiety also bhakti. That is nothing else. That is not material. When we are anxious how to protect a property, how to push on this movement, how people will take it, what line of action we shall take, this is also anxiety, but that anxiety is for Kṛṣṇa. Therefore it is bhakti. Anxiety…

Even in Vṛndāvana there is anxiety. Rādhārāṇī is in anxiety that "Kṛṣṇa is not here. How Kṛṣṇa will come?" The gopīs are also in anxiety. Gopīs are so in anxiety that about them it is said that when Kṛṣṇa used to go to the forest for tending the cows, so gopīs were thinking at home that "Kṛṣṇa's feet is so soft that we hesitate to take his feet on our breast, but He is now walking in the forest, and there were so many stones and pricks, and they are giving pain to the Kṛṣṇa's lotus feet." And thinking like this, they fainted. This is gopī. Kṛṣṇa is out of the village, and they are at home, and they are thinking of Kṛṣṇa, and they fainted. This is also anxiety, so much anxiety they fainted, but that is for Kṛṣṇa.

Therefore gopīs are exalted. Ramya kecid upāsanā vraja-vadhu-varga vīrya kalpita. Śrī Caitanya Mahāprabhu He recommends, "There is no better type of worshiping Kṛṣṇa than it was planned by the gopīs." So there is also anxiety. So anxiety is spiritual anxiety and material anxiety. Spiritual anxiety means you are advancing in spiritual life, and material anxiety means you are going downhill. So cintām aparimeyāṁ ca.

But we are speaking of the demons, materialistic persons. Demon means materialistic person, who are simply busy for these temporary bodily comforts. They do not know anything else. The body is material. Therefore all these activities for comforts of the body… That is demon, more or less. So cintā… the demons, they are anxiety. Everyone has anxiety, but their anxiety, aparimeyām. Just like ordinary man he has got some anxiety: "How to maintain my family? How to get some money to maintain family?" like that. But the demons, they are unmeasurable, unlimited. You'll find big, big businessmen. They have got very, very long project, "How to do this? How to do this? How to increase this factory? How to make it world-renowned?" and so on, so on, so on. There is no limit of anxiety. Cintām aparimeyāṁ ca. Unlimited means they have no idea of future life, they do not believe, mostly, at the present moment. Formerly they used to believe, even these asuras.

Kaṁsa was a great asura, but still, he was thinking of future life. When he was informed that his sister's son, eighth son, will kill him, so he was trying to kill his sister. "Because sister is the source of the nephew coming, so better finish the sister." So still he was thinking, "What people will say? I shall kill my sister." So they were also thinking of future. But at the present moment the asuras are so advanced that they don't think of future life also. Don't think. Therefore pralayantam. Pralayantam means annihilation. Sadā tad-bhāva-bhāvitaḥ [Bg. 8.6]. The result is at the same time… Because at the time of death, yaṁ yaṁ bhāvaṁ smaran loke tyajaty ante kalevaram. Pralayantam means at the time of death, when we give up this body. Upāśritāḥ. Then we get a similar body next life. That is, I mean to say, arranged by the nature's law. Nature has nothing to do. It will automatically follow.

Just like you infect some disease, nature's law is that you must suffer from that disease. Nobody has got to do anything. The law is so… Nature's law is like that. If you take more food than you can digest… (aside:) (child crying) Where is that child? Then immediately there will be dysentery. This is nature's law. If you take more than you can digest, then immediately there will be indigestion, means you cannot assimilate so much food. That is nature's law. If you touch fire, either you touch or your innocent child touch, the fire will burn it. Fire will not consider that "Here is a child. Let me excuse." No, it will burn. This is nature's law. Similarly, the thoughts which you are maintaining during your lifetime, if that thought becomes prominent-naturally it becomes-at the time of death, then you are going to get a similar body. If you are thinking like a demon, then you get the demon's body next life. And if you are thinking like a devotee, then you get your next life back to home, back to Godhead. This is nature's law.

Therefore, if you practice instead of thinking like the demons, how to gratify senses… That is the demonic thought. They are concerned with this body. If you think of Kṛṣṇa, how to serve Him, that is your perfection of life. Because you'll think at the time of death of Kṛṣṇa. Ante nārāyaṇa-smṛtiḥ [SB 2.1.6]. That is the perfection of life. Ante, at the time of death, if you remember Kṛṣṇa, then your life is successful. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. So we have to do like that, not like the asuras or demons. Thinking must be there, but if you think of this body-how to keep it very comfortably, how to enjoy senses, how to have more money, how to have more men or women, how to see naked dance, how to do, how to this, how to this-then you are demon. And at the time of death, naturally we shall think of. Then I get again demonic life or animal life or tree life.

There are so many different forms of life. That is in our presence. Before us there are so many examples. If you get a life of a tree, naked… Tree is naked. He's not ashamed to remain naked. And for ten thousand years you stand up. Wherefrom this life comes? It requires thought. Why the world is not full of one kind of forms of life? Why there are different types of life? Because different desires and nature's law. Nature's law, there is no excuse, the same thing, that if a child even touches fire, nature is not very merciful. It will burn. Similarly, at the time of death we have to think very rightly. That is required. That is human life. You have to train yourself in such a way that at the time of death you think of Kṛṣṇa.

Therefore Kṛṣṇa advises, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65], mām evaiṣyasi asaṁśayam. Asaṁśayam, without any doubt. If you want to go back to home, back to Godhead, which is known as Kṛṣṇaloka, Vaikuṇṭhaloka… Vaikuṇṭhaloka means… Kuṇṭha means this anxiety, and vaikuṇṭha… Vigata-kuṇṭha. Vigata means without. There is no more any anxiety. That is Vaikuṇṭhaloka, spiritual world. Material world is kuṇṭha. Kuṇṭha means anxiety, full of anxiety, and Vaikuṇṭha means there is no anxiety. Everything is freedom. Sac-cid-ānanda. Vaikuṇṭha life means sac-cid-ānanda. Kṛṣṇa's body is sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Not only Kṛṣṇa's body, anyone who lives in the spiritual world, his body is spiritual body, and spiritual body means sac, cit, ānanda. Sat means eternal. Spiritual body never annihilates. The material body annihilates. Every one of us, we have got now material body. It will annihilate. But in the spiritual world, when you have got spiritual body, it does not annihilate. Eternal. Eternal life. And cit means knowledge. So in this material body we have no knowledge. Even if we have got…, now imperfect knowledge, limited knowledge. But in the spiritual life you have got full knowledge. That is spiritual life. And ānanda.

Here is no ānanda. In this material world… Ānanda means pleasure, bliss, but here it is not possible. First of all, you have to die. You may manufacture some so-called ānanda, but you'll die. Now, suppose we are dancing here, and if we understand that immediately death will take place, then we shall not be able to enjoy the dancing. Immediately the anxiety will come. So here, ānanda, there is no ānanda. Why there is ānanda? This body is subjected to so many miserable condition of life. We become hungry, we become thirsty, there is death, there is fearfulness, there is enemy-so many things. If you study analytically that this body is simply meant for suffering, so where is ānanda? There is no ānanda; there is no complete knowledge; there is no eternity. Therefore it is called material. Just the opposite is spiritual life, just opposite. There is no death. Eternity. So civilization means that, the process by which we can transfer ourself from this nonpermanent life to permanent life, life of ignorance to life of knowledge, life of suffering to life of enjoyment. That is spiritual life.

So everyone, every human being, should be intelligent that "This is my position, so what is the use of living like a demon? Here is Kṛṣṇa. He says that 'You just become My devotee. You just think of Me.' " Man-manā bhava mad-bhaktaḥ. "Always think of Me," man-manāḥ, and mad-bhaktaḥ, "My devotee," mad-yājī, "worship Me," māṁ namaskuru, "offer obeisances unto Me. If you follow this principle, then," mām evaiṣyasi, "you come to Me." So why not sacrifice one life for Kṛṣṇa consciousness? So far the bodily enjoyment, especially sex enjoyment, we had in dog's life, cat's life, in beast life. So if by restricting this kind of sex life, little organized, if I can get back to home, back to Godhead and solve all the problems of life, is it not the decision of the intelligent man?

Why should I give me away to the animal life? Viṣayaḥ khalu sarvataḥ syāt. Viṣaya means the four necessities of material life. That is called viṣaya. Viṣaya, four nece… What are the four necessities? That so long we have got this material body, we have to eat. We cannot starve. That is not possible. So similarly, we have to take rest, sleeping, and similarly, we have to enjoy or give satisfaction to our senses, and similarly, we have to defend. This is called viṣaya. So śāstra says that this…, viṣayaḥ khalu sarvataḥ syāt: "In any form of life you'll get full facilities for the bodily necessities of life, full facilities." Just see the birds and bees. They have no anxiety for maintaining the body or fulfilling the necessities of life. Early in the morning they are not anxious. They dawn and they chirp and they fly to somewhere, in any tree, and the fruit is there. A little fruit, that is sufficient. And that is eating. And sleeping? Any tree, they'll sit down on the top and sleep. So eating, sleeping… And mating? The other sex is born along with the bird. At least two eggs are there, one male, one female. So he has no anxiety for sex, he has no anxiety for eating, he has no anxiety for sleeping, and defense everyone knows. All birds, beast, knows how to defend himself. The bird's on the ground, eating something, as soon as it sees some danger, immediately go up. That is his defense.

So śāstra says, therefore, that "These four necessities of life, you'll get, any form of life. Any insignificant form or very important form, it doesn't matter. You'll get all… This is arranged." You have no anxiety for that. Kṛṣṇa has given you. Just like even if you are put into the jail life, prison life, for these things government has arranged already. In the jail life there is eating, sleeping, arrangement. So for these things we should not be very much anxious. That is human life. Simply he has to see intelligently, things, how things are going on.

There are 8,400,000 forms of life. Out of that, the human forms in different status, 400,000. And eight millions, they are lower animals-birds, beast, aquatics, insects, serpents, so many. They're eight millions. The number of… You can see the number of human being. The other beings… Just like even a small ant. From your room thousands of small ants will come out. But in that room, as a human being, you cannot live more than two, three. That is the nature's way. You'll find so many sparrows, so many other birds, beast, even elephants. So they are getting their food, they are getting their sleeping accommodation, they have facility for sex life and they know how to defend.

So human life is also meant for like that, simply for eating, sleeping, mating and defending? But the modern civilization has gone down so low that they are very much anxious. Therefore it is said, cintām aparimeyāṁ ca-"How to arrange for eating? How to arrange for sleeping? Not only for me, but for my son, for my grandson, for my great-grandson…" Cintām aparimeyām. Then why you are so much in anxiety? Who is your son? Who is your grandson or great-grandson? We… By chance, we have come together, and after death, like football, it will be shooted to somewhere we do not know. Who can say, "My father is there" or "My grandfather is there"? It is the example given: just like some straw. They mix together in the waves, and again by the waves they are thrown here and there, no more assembling. So the material life is that. Material life… By chance, we have come in a family or in a nation or in a community, but this will be… After some years, it will be broken, and everybody will be thrown in the laws of nature-we do not know where-according to his karma. Now I am father, he is son, but after death my son may become demigod; I may become a dog. Then where is my relationship? Everything is broken. And here I may keep the photo of my father, and father may be rotting somewhere as a dog.

You cannot avoid these laws of material nature. This is called māyā. Actually we are busy with something which is not permanent, a temporary arrangement by the laws of nature. Therefore those who are too much full of anxiety for all these things, they are called demons. Cintām aparimeyāṁ ca. Your cintām will not act. You may think for the safety or satisfaction, but that does not mean we should neglect our duty. But as far as possible, we should be detached. It is not that because all these are temporary arrangement, we should be unfaithful to our family members, to our children, to our wife. As duty, we should take care, but we should not be simply absorbed in such thoughts. Our other business is how to become fit for going back to home, back to Godhead. That is our real business. This is temporary business because we have got some bodily relation, so as duty…

Therefore Rūpa Gosvāmī, the example, when he wanted to retire from family life, he gave 50% to Kṛṣṇa. He was very rich man. After retirement he brought one full load of boat, golden coins. Just imagine the value. What is the price of gold coin now? I think there is no gold coin at the present moment. It is all finished. Now it is paper coins. (chuckles) This is going on. But even five hundred years ago or four hundred years ago there were gol… Not four hundred years ago, in our childhood, we have seen gold mohor, guinea. They were used in practical use. And silver coins, gold coins, we saw. But now it is, everything, paper. So we are so advanced that there is no more gold and silver.

So anyway, cintām aparimeyāṁ ca, that should be transferred to kṛṣṇa-cintā. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg. 9.14]. If you always be busy in glorifying or chanting the holy name of the Lord, then your cintā, anxiety, is transferred. By same cintā… Cintā will go on; you cannot stop it. Mind you cannot stop thinking even for a moment. Either you shall think of this material life or you shall think of Kṛṣṇa. So the Kṛṣṇa consciousness means instead of thinking of this material life, you think of Kṛṣṇa. Thinking is not to be stopped. That is not possible. You cannot stop thinking even for a moment. Simply you have to practice. Instead of thinking these material things, you think of Kṛṣṇa. That is wanted.

That Kṛṣṇa advises, man-manā bhava mad-bhakto mad-yājī mām. Man-manāḥ… If you think of Kṛṣṇa always, then naturally you become devotee of Kṛṣṇa. Man-manā bhava mad-bhaktaḥ. And mad-yājī, and if you actually become devotee of Kṛṣṇa, then you shall worship Kṛṣṇa. And if you actually worship Kṛṣṇa, then you must offer obeisances to Kṛṣṇa. Therefore Kṛṣṇa advises four things, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. Then what will be the result? Mām evaiṣyasi. Simply by practicing these four things… It does not require any MA, PhD, degree. Simply you have to agree, "Yes, I shall think of Kṛṣṇa, chant Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa." You have to agree. That's all. That is required. Then, gradually, you become bhakta. Gradually you worship, and gradually you offer obeisances, surrender.

That one, that is wanted by Kṛṣṇa, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. So it does not require any high education, high birth, or great riches, or to become very beautiful. Nothing required. Beautiful or not beautiful, everyone can become Kṛṣṇa conscious. There is no impediment. Educated or not educated, it doesn't matter. Rich or poor, it doesn't matter. Ahaituky apratihatā. The devotional service, bhakti-yoga, is without any cause and without impediment. Ahaituky apratihatā. And if we attain that stage, then yayātmā suprasīdati: then ātmā, the soul, will be fully satisfied. So it does not require much education, much wealth. From any status of life one can practice this, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65], these four things only.

So we who are propaganding, making propaganda for this Kṛṣṇa consciousness movement… It is not very difficult. And it is not meant for any particular class of men or community or country. It is meant for all living entities, if he can. And where is the difficulty? So it may be difficult in other forms of life, but in the human form of life it is not at all difficult. So we should fully utilize this human form of life in Kṛṣṇa consciousness, and the process is always thinking of Kṛṣṇa. Instead of thinking women and money, if we… That is much more difficult also. The māyā is so strong that as soon as I am sitting in a solitary place, then I'll think of money and women. Therefore we should live always in assembly and chant Hare Kṛṣṇa and save ourself from the danger of material falldown. Thank you very much. (end)

750208BG.HAW

Bhagavad-gītā 16.13-15

Hawaii, February 8, 1975

Nitāi: "The demoniac person thinks: 'So much wealth do I have today, and I will gain more according to my schemes. So much is mine now, and it will increase in the future more and more. He is my enemy and I have killed him and my other enemy will also be killed. I am the lord of everything, I am the enjoyer. I am perfect, powerful and happy. I am the richest man, surrounded by aristocratic relatives. There is none so powerful and happy as I am. I shall perform sacrifices, I shall give charity and thus I shall I rejoice.' In this way such persons are deluded by ignorance."

Prabhupāda:

idam adya mayā labdham

imaṁ prāpsye manoratham

idam astīdam api me

bhaviṣyati punar dhanam

asau mayā hataḥ śatrur

haniṣye cāparān api

īśvaro 'ham ahaṁ bhogī

siddho 'haṁ balavān sukhī

āḍhyo 'bhijanavān asmi

ko 'nyo 'sti sadṛśo mayā

yakṣye dāsyāmi modiṣya

ity ajñāna-vimohitāḥ

So last night we discussed about the demons' thinking. Āśā-pāśa-śatair baddhāḥ. He does not know "So long I shall be aspiring more and more, I am getting entangled more and more within this material world. Because Kṛṣṇa is so kind, he has given me freedom to enjoy this material world, but according to my work, I am becoming implicated. So long I'll have a pinch of desire for enjoying this material world, I'll have to accept a typical body." This is the law of nature. When you'll actually be free from all material desires, then it is called mukti, mukti, liberation. That is liberation. So that standard of mukti, mukti standard or mukti platform, is bhakti-yoga.

"No desire" does not mean no desire for serving Kṛṣṇa. That is real desire. Other desires are artificial. That is material. But the desire to… That is called Kṛṣṇa consciousness. When all our desires are for serving Kṛṣṇa… Desires you cannot give up. That is not possible. Desires will remain there, but at the present moment, in the conditional stage, the desires are being misused. That is the defect. Therefore the definition of bhakti means anyābhilāṣitā-śūnyam [Brs. 1.1.11]. Śūnya means zero. That is called nirvāṇa. The Buddha philosophy advocates nirvāṇa, no more desire. That is their philosophy. "By desire, you are becoming implicated, so make all your desires extinct. Then there will be no more feelings of pains and pleasure. Desirelessness."

But that is not possible. Desire must be there. Because I am living there, living being, I must have desires. That is the symptom. A stone has no desire, but a living being, however small, insignificant ant, it has got desire. The insignificant ant gets information that in the other corner of the room, which is one hundred miles for the ant… Because the world is relative, relative world, so this length of the room, from this corner to the other corner, for an ant it is hundred miles, yes, because the world is relative according to the size, atomic size, the distance. Now we have got speedy aeroplane. The distance has reduced. Distance from Honolulu to India, if you go by land it will be ten thousand miles, but… It is ten thousand miles, but the speedy aeroplane has reduced. So relatively… Everything is relative. This is called relative world. Dar… What is…? Professor Einstein, he has proved the law of relativity. So the ant, he has to go, to pick up one grain of sugar, by going hundred miles in his capacity, but it will go. That is desire. You have got experience. You put little sugar here. You don't invite ants, but they'll come. They'll come. They'll get immediately information. Just like from Europe many people came in America-gold rush desire. So desire must be there. The ant has desire; Lord Brahmā has desire; I have got desire; you have got desire. This is artificial, to make desireless. That is not possible.

Therefore bhakti means to purify the desire. That is bhakti. Anyābhilāṣitā-śūnyam.

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

[Brs. 1.1.11]

Tat-paratvena nirmalam. Sarvopādhi-vinirmuktam [Cc. Madhya 19.170]. I am desiring now with upādhi, designation. I am Indian; I am desiring in a way. You are American; you are desiring in another way. Similarly, cat is desiring another way. The dog is desiring another way. Everyone has got desires, different types of desire. Child is desiring some way or other. The boy is desiring another way. So the desire is on account of this body, different desire. So when we become transcendental to the bodily concept of life, then we come to the spiritual platform. In that platform the only one desire is how to serve Kṛṣṇa. That is required, not to become desireless but to purify the desire. That is bhakti.

Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. Nirmala means without any dirt, cleansed completely, crystal clear. That is required. The senses will be there, the mind will be there, the intelligence will be there, I'll be there-everything will be there, but we have to cleanse the desire, purify the desires. Āśā-pāśa-śatair baddhāḥ. Here, the demons, they're also desiring, but baddhāḥ: they are becoming conditioned. But a devotee, he's also desiring, but he's mukta, means liberated. Therefore in the Bhagavad-gītā it is said, yajñārthe karmaṇo 'nyatra, karma-bandhanaḥ: "You work for performing sacrifice, performing sacrifice." Sacrifice, yajña… Yajña means to satisfy the Supreme. That is sacrifice. I sacrifice my own convenience. I take all kinds of troubles… There is no trouble. It is pleasure, just like the mother takes all kinds of trouble for the little child, but she does not think that is trouble. That is pleasure. When you do something out of love, that is pleasure. That is not trouble. So in the transcendental platform, devotional service, anything you do, that is pleasure. That is not trouble. Just like you are dancing here. Actually, bodily, there is some trouble because you are perspiring, but you are not feeling the trouble; you are feeling pleasure. Otherwise how you can dance? This is the transcendental platform. So the demons are bound up by material desires, and the devotees-apparently there is desire, but there is no bondage. This is the difference. There is no bondage. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170].

So the Māyāvādī philosophers, they cannot understand. They are thinking that "Why these people are taking so much trouble, dancing jumping?" They cannot under… Therefore they feel displeasure. They feel disturbance because they are not purified. So āśā-pāśa-śatair baddhāḥ. The demonic principle is to become bound up by their desires, but if you are on the spiritual platform, then all your desires means loving service to the Lord. That is wanted. So the demons' desires is described here. There is nothing to be explained. We have got practical experience in the material world. They are always thinking, idam adya mayā labdham: "Now, today I have earned five hundred dollars" or something more or less. Mayā labdham means "I have got it." Imaṁ prāpsye manoratham: "Again I shall get tomorrow so much money, and my bank balance will increase to such and such strength." Idam asti: "I got so much, and so much will be added, and the balance will increase." Idaṁ me bhaviṣyati punar dhanam: "In this way I will increase the amount of my wealth more and more."

There is no question of "how much love I have increased for Kṛṣṇa." That is bhakta, bhakti. But where there is no bhakti, they are thinking of this material increase. Asau mayā hataḥ, thinking others are enemy… Actually, in the higher status of life, a devotee does not think anyone as enemy. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]. Samaḥ. He knows that "Nobody can become my enemy unless Kṛṣṇa desires. So why shall I think of him as my enemy? Kṛṣṇa has desired him to act as my enemy just to correct me, just to make me more advanced in spiritual life. So why shall I take any action upon him as enemy?" Of course, this stage is meant for very highly elevated devotee. That is not meant for ordinary devotee. But the fact is this: "How one can become my enemy? If I am Kṛṣṇa's servant, how one can become my enemy? If one is acting as my enemy, it is Kṛṣṇa's desire. I have got some defect, and he is correcting me." Therefore it is called samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]. That is the topmost devotee's conception.

But when we are preaching, we have to come to the second stage. There are three stages of devotional life. The first stage, or the lower stage, the middle stage, and the top stage. So this kind of conception, that "Nobody is my enemy," that is on the topmost stage. That is not to be imitated. When you are preaching, you have to come to the middle stage. Even if you are on the top stage, you have to come on the middle stage because you have to discriminate: "Here is a devotee; here is a demon." On the top stage there is no such thing as demon and devotee. The top stage, the devotee sees: "Everyone is engaged in Kṛṣṇa's service. Simply I am not engaged." This is topmost devotee's vision, that "I am lacking Kṛṣṇa's devotion."

Just like Rādhārāṇī thinks that "All others, they are engaged in Kṛṣṇa's devotion, but I could not." Caitanya Mahāprabhu said. Caitanya Mahāprabhu said that "I have not a pinch of devotion to Kṛṣṇa. Then if you say, 'Why you are crying?' that is to make a show." Caitanya Mahāprabhu said that "I am crying for Kṛṣṇa just to advertise Myself that I have become a big… But actually I have not a pinch of devotion to Kṛṣṇa." "No you are so great devotee. Everyone says." "No. Everyone may say, but I am not." "Why you are not?" "Now, because without Kṛṣṇa, still I am living. That is the proof that I have no love for Kṛṣṇa." This is Caitanya Mahāprabhu's statement. "If I had any drop of love for Kṛṣṇa, how I could live so long without Kṛṣṇa?" Śūnyāyitaṁ jagat sarvaṁ govinda-viraheṇa me. So this is love of Kṛṣṇa, that "How can I live?"-separation from Kṛṣṇa. This is Caitanya Mahāprabhu's philosophy. And the Gosvāmīs followed them. They never said that "Now I have seen Kṛṣṇa." Never said. The Gosvāmīs… Caitanya Mahāprabhu also said that "I was dreaming Kṛṣṇa. Why you got Me awakened? I lost the chance." But the Gosvāmīs, they said that

he rādhe vraja-devike ca lalite he nanda-sūno kutaḥ

śrī-govardhana-kalpa-pādapa-tale kālindī-vane kutaḥ

ghoṣantāv iti sarvato vraja-pure khedair mahā-vihvalau

vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau

They were simply feeling separation. In Vṛndāvana they lived, but they never said, "Last night I saw Kṛṣṇa was dancing." Never said. They said that "Kṛṣṇa and gopīs, Rādhārāṇī, where you are all?" He rādhe vraja-devike ca lalite he nanda-sūno kutaḥ: "Where you are?" Kālindī-vane kutaḥ govardhana-kalpa-pādapa-tale: "Either on the…, near the Govardhana Hill or on the bank of the river Yamunā, where you are?" This is called bhajana, devotion in separation, feeling separation. So in this way we shall increase our aspiration more and more. That is required. That āśā, that hope, that expectation, will lead us to the topmost platform of devotion.

So instead of thinking always like this demon that "I have got so much money. Now I shall get further amount of money and it will be like so much money. He is my enemy. I have killed one of them. The other enemy…" This is going on actually, in the material field. So we have to rectify. We have to rectify. Āḍhyo 'bhijanavān asmi: "I am the richest man. I have got so many friends, all aristocratic." Abhijanavān. Janavān, dhanavān. Dhanavān means possessing wealth, and janavān means possessing men, strength, popular strength, and strength of money.

So Caitanya Mahāprabhu said that na dhanaṁ na janaṁ na kavitāṁ vā jagadīśa kāmaye. These are the bhakti path. The demon is thinking, "I have got so much money. I have got so many friends, and so many relatives, so many family members." Caitanya Mahāprabhu is denying that na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye [Cc. Antya 20.29, Śikṣāṣṭaka 4], just the opposite: "I don't want any material friends or followers, neither I want money. Simply I want to serve You. Simply I want to serve You." So in these three verses everything is… Word meanings are there. So these are the demonic propensities, and the very thing can be changed into devotional service, and then we become devotee or demigod. So I am going tomorrow. So here you shall try to become devotee, not to think like demons. That will not help us. Then āśā-pāśa-śatair baddhāḥ. We'll remain bound up in material bondage. You cannot stop desires. That is not possible, but purify the desire. Purify the desire. Purify desire means that the same hopes, hope against hope, just to improve your position as devotee… That will help you to make your life successful. Thank you very much. (end)

Bhagavad-gītā Chapter - 17: Lectures

740704BG.HON

Bhagavad-gītā 17.1-3

Honolulu, July 4, 1974

Devotee: Śrīmad-Bhagavad-gītā or…?

Prabhupāda: Whichever you like.

Devotee: Caitanya-caritāmṛta… [break]

Prabhupāda: (three times:) Oṁ namo bhagavate vāsudevāya. (recites verses with devotees).

arjuna uvāca

ye śāstra-vidhim utsṛjya

yajante śraddhayānvitāḥ

teṣāṁ niṣṭhā tu kā kṛṣṇa

sattvam āho rajas tamaḥ

śrī bhagavān uvāca

tri-vidhā bhavati śraddhā

dehināṁ sā svabhāva-jā

sāttvikī rājasī caiva

tāmasī ceti tāṁ śṛṇu

sattvānurūpā sarvasya

śraddhā bhavati bhārata

śraddhāmayo 'yaṁ puruṣo

yo yac chraddhaḥ sa eva saḥ

So arjuna uvāca means Arjuna inquired from Kṛṣṇa. Kṛṣṇa is teacher, and Arjuna is student. So this is the process of spiritual advancement. As it is indicated in the Vedas, tad-vijñānārtham. Tad-vijñānārtham means "To understand that transcendental science," gurum eva abhigacchet "one must take shelter of guru." It cannot be manufactured. Those who manufacture the method of understanding transcendental science, they are not bona fide. So we have already discussed many times that śāstra-vidhi. Guru means one who teaches the regulative principle from śāstra, from authorized scripture. That is guru. Guru cannot be anyone. Ācārya. Ācārya means one who knows the regulative principle or direction in the śāstra. He practically behaves in terms of the śāstra regulative principle and teaches his student also in the same way. He is called ācārya. Acainoti yaḥ śāstrāṇi.(?) He knows the purport of śāstra, he behaves himself according to the terms of the śāstra and he teaches his disciple in the same term. Evaṁ paramparā-prāptam [Bg. 4.2]. This is the process.

So Arjuna is asking, "So there are many who actually do not follow the principles of śāstra, but they have got some faith. Then what is the result of such mentality?" Ye śāstra-vidhim utsṛjya: "Not following the śāstra-vidhi, the regulative principle mentioned in the śāstra," yajante śraddhayānvitāḥ, "they also make one guru or incarnation or this or that. There are so many going on. So what is the result of such activities?" This is very important question because there are so many pseudo so-called gurus. They do not know what is śāstra, neither they follow the principle. Still, they gather some people, and the world is full with such not bona fide gathering. So but they have faith in their-so-called guru that some way or other, so-called meditation… These things are going on.

So what is the result of this? It is very important question. Ye śāstra-vidhim utsṛjya yajante śraddhayānvitāḥ. But they have got faith. Faith is there but misguided. Teṣāṁ niṣṭhā tu kā kṛṣṇa: "Kṛṣṇa, that, then faith, that blind faith, how it is to be defined? Why? What will be the result?" Teṣāṁ niṣṭhā tu kā kṛṣṇa. Now, "Whether it is faith in sattva-guṇa or faith in rajo-guṇa or faith in tamo-guṇa?" Because without coming to the platform of sattva-guṇa, nobody can advance in spiritual life. That is a fact. Just like nobody is allowed to enter the law college unless he is graduate. This restriction is there. What he will understand, law? He must be a graduate. So similarly, first of all, one has to come to the platform of sattva-guṇa. Then spiritual knowledge begins. Because spiritual knowledge is above sattva-guṇa. Above sattva-guṇa. So sattva-guṇa is the best quality, when one brain is clear and he can see things as they are, no hazy understanding but clear understanding. So sattva-guṇa is the qualification of brāhmaṇa.

There are three guṇas. We should always remember. The material nature is working under three guṇas, three divisions. Just like… The example is that the fire, smoke and the wood, Wood… there is fire. Everyone knows that from wood, fire will come out. And when you ignite wood, there is smoke first of all. And then the blazing or the flame of the comes out. So one may say… They are saying like that, that "After all, from… It is wood. So there is fire, there is smoke and there is no smoke-it is wood. It is all one." No. Although it is one. Still, you require the flame, not the smoke, neither the wood. If you want work, then… "Now I have got the wood. My work is finished." No From the wood, when you get fire flame, then you can work. You can cook; you can get heat; you can get light, so many things. So that is required, not that "Because I have got the wood, I have got everything." This is rascaldom. You have to ignite fire, blazing fire, flame, And that is sattva-guṇa.

Therefore, in our society we first of all try to reform the fallen soul or most infected materially person to reform, to come to the stage of flame, because without there being flame you cannot work. It is not possible. It is very practical example. We want flame. Just like yajña. Yajña… We perform fire sacrifice, but we want to see there is flame, not smoke, although the same thing. You cannot be satisfied: "Now there is smoke. It is all right. There is fire." Without there being fire, there cannot be smoke. Parvato mandimān dhūmāt(?). When there is smoke one can understand there is fire, even it is far away. When there is forest fire, people understand, when the smoke is coming from the forest, then can immediately understand there is forest fire. So smoke is, although indication of the fire, but it is not fire. So similarly, so-called meditation, so-called spiritualism, concocted idea, there is some touch of spiritual life, but that is not spiritual life. One should understand. That is not spiritual life. It is called ābhāsa. Ābhāsa means just like day, sunlight, full sunlight. But early in the morning, you cannot see the sun, but there is light. There is no darkness.

So similarly, Arjuna's inquiry is very nice that "One who is not following the śāstra-vidhi, the direction of the śāstra, but has got some faith, some vague idea, then what will be considered? They will be taken as sattva-guṇa or rajo-guṇa or tamo-guṇa?" It is… So Kṛṣṇa… Now, this is very important question, and Kṛṣṇa… It not said, "Kṛṣṇa said." It is said, it is mentioned here, śrī bhagavān uvāca. Kṛṣṇa may be taken by low-grade person as ordinary human being as it is done sometimes. Big, big scholars, big, big philosophers, they also become bewildered. Just like in India, there is a party called Arya-samaj. They accept Kṛṣṇa as a very big person but not God, not God. There is some mistake some time. Avajānanti māṁ mūḍhāḥ: [Bg. 9.11] "Those who are rascals, they sometimes take Me as ordinary human being." That is mentioned in the Bhagavad-gītā. He is Supreme Personality of Godhead. Therefore, when there is an authoritative judgement is required, you'll find in the Bhagavad-gītā, it is said, śrī bhagavān uvāca. That means you cannot defy this judgement. Bhagavān. Because the Supreme Personality of Godhead is speaking, that is final. No argument. No commentation. This is the meaning of śrī bhagavān uvāca. Similarly, after this inquiry, śrī bhagavān uvāca. Who has this, marked rules in the scriptures?

Satsvarūpa: The book belongs to Karṇāmṛta.

Prabhupāda: So he does not want these rules and scriptures? He has marked this? Hm. Yes. But Kṛṣṇa, er, personally, Vyāsadeva has purposefully written here, śrī bhagavān uvāca: "Bhagavān the Supreme Person, the ultimate…" Bhagavān means the ultimate. Just like in some country there is supreme court. So when the judgement is given by the Supreme Court, that is final. And when it was monarchy, the order given by the king, that is final-no more questioning. Similarly, when it is mentioned, śrī bhagavān uvāca, that means it is final. No more argument, no more logic Logic is there argument is there but it is final. No waste of time anymore. What Bhagavān says, that is called paramparā. The first utterances, order, or statement, or judgement, is given by the Supreme Lord, and if that is followed through the disciplic chain, that is real understanding, real knowledge.

You… We are… First of all we are very minute part and parcel of Bhagavān. Mamaivāṁśaḥ. So, according to our position, we have got our knowledge, we have got our understanding, proportionately. Just like fire, big fire and a small spot fire. Both of them are fire, but you cannot compare the small fragment of fire with the big fire. That is not possible. The big ocean and a small drop of water from the ocean. Because the taste of the small drop of ocean is the same, the Māyāvādī philosophers, they conclude that "I am the same." But they have no common sense that the small drop of water, although the quality is the same, it is very small. So our knowledge is therefore imperfect. Although we are qualitatively one with God, still, being very small quantity, our power, our knowledge, our understanding-everything is proportionately small. You must first of all understand that, that we are simultaneously one and different. One means qualitatively one. A small particle of gold, you can call it gold, but it is not the gold mine, This is called dvaita-vāda, advaita-vāda. The rascals they think "Because I am gold, I am as good as the gold mine." No, That is not. Gold mine is very big, powerful, immense value. So we should not forget this.

Therefore it is said… Now, tri-vidhā bhavati śraddhā: "This śraddhā, this faith," Kṛṣṇa says, "there are three kinds." Tri-vidhā bhavati śraddhā. Tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā. Dehinām. Always remember, dehinām means the possessor, the owner of this body. Therefore the owner is different from the body. Those who are under the conception that there is no owner, and the body is everything, they are less than tamo-guṇa. Actually animals. They have been described as being animal. Those who are thinking like the dog that "I am this body…" The dog is also thinking, "I am this body," and a man is also thinking, "I am this body." Then where is the difference between the dog and the man? When man comes to the understanding that "I am not this body; I am soul," then knowledge begins. Before that, he is ignorant like animal. Yasyātma-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13].

Now, to come to the real knowledge, real platform of knowledge, the cultivation is required. So cultivation is required. Suppose somebody has said, the same example, that there is fire in the wood. So if you simply remain satisfied with the wood-"There is fire"-that is called tamo-guṇa, not developed. Again, when there is smoke, that is another platform. But when one appreciates the flames of (the fire), that is sattva-guṇa. Therefore Kṛṣṇa says here, tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā. If one is cultivating his life like hogs and cats and dogs-the behavior is also like that and remaining in that position-so his faith and one who is advanced, who is worshiping Deity, and having three times bath, and chanting mantras, Hare Kṛṣṇa, they are not equal. That is not possible because one is situated in the sattva-guṇa and the other is situated in tamo-guṇa, although the tamo-guṇas, the persons who are in the darkness of knowledge, they have got their faith. It is not that they have no faith. They have got faith. But that faith is in the lowest status of life. That faith will not help him for spiritual realization. Therefore Kṛṣṇa said, tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā. Svabhāva-jā means natural. Because his body is not yet purified, therefore he remains in the status of tamo-guṇa or ignorance. Tri-vidhā bhavati śraddhā dehināṁ sā svabhāva-jā.

Therefore we have to change. Just like a man diseased, he can be changed into a healthy person provided he follows the medical rules and regulation, takes medicine, diet and… That is possible. So if one does not follow the regulation, rules and regulation, he remains there, diseased. It is not that, that "We have become now free. We can talk nonsensically and we can behave like nonsense. Still, we are advanced," That is not possible. Sāttvikī rājasī caiva tāmasī ceti tāṁ śṛṇu. How? What are the symptoms to know that one is situated in the sattva-guṇa or one is situated in the rajo-guṇa or one is situated in tamo-guṇa? By the symptoms. The symptoms are also mentioned. The sattva-guṇa means brāhmaṇa. Sattva-guṇa in brāhmaṇa, their symptoms are mentioned in the Bhagavad-gītā. Everything is there, characteristic. You have to test it. Just like in the chemistry there is analytical study, whether it is pure or not. So every chemical has got characteristics, Its color, its formation, its taste, so many things. Those who are chemists, they know how to test. So when the characteristic and the test of the chemical is found as "Yes, it is according to the standard," then it is accepted as a pure chemical, and it can be used for the purpose. And if it is adulterated… Everything… We are cooking food. If the ghee is pure, then taste is different. If the ghee is impure, the taste is different. And if it is not ghee at all. oil, the taste is different. It is like that.

So people are being controlled by the three kinds of material nature, and if they do not follow the shastric injunction, then he will concoct, he will create something according to his position, either in the tamo-guṇa or rajo-guṇa or sattva-guṇa. But those, means superficially doing something in the tamo-guṇa, he will not be successful. He will not be successful. Yaḥ śāstra-vidhim utsṛjya vartate kāma… [Bg. 16.23]. He is going on, conducting himself under the influence of the same modes of nature, material nature, which he has naturally adopted from his birth. There are… We have discussed all these, this verse, that sad-asad-janma, yoni-janmasu. Kāraṇaṁ guṇa-saṅgo 'sya [Bg. 13.22]. Everyone is getting a particular type of body. So one may say, "This body is very nice, this body is not so nice and this body is very good." So why it is so? Because according to the association of the material nature. After all, the living entity falls down from the spiritual world. Just like Jaya-Vijaya. There is possibility, if you do not stick to the spiritual principle, even if you are in Vaikuṇṭha, you will fall down, what to speak of this material world? Because in the Vaikuṇṭha or in the spiritual world, no contaminated soul can stay there. He will fall down.

Now, when the spirit soul falls down? Just like Jaya-Vijaya. Jaya and Vijaya became asuras. They fell down from Vaikuṇṭha. But they became asuras under the circumstances. That is mentioned we were reading Bhāgavata the Kaśyapa Ṛṣi, his wife… Diti? What is the name of? Anyway, she was very lusty during the sandhyā, just at the point of evening, the day's passing. So she wanted sex with her husband. He said, "No, this is not the time. This is not the time." But she was so lusty she obliged the husband to have sex life with her, and the result was two asuras were born. We have to take so much care. You see? According to the time, according to circumstances… Therefore the Vedic principle has got garbhādhāna-saṁskāra. To beget a child, it requires also reformation-time, mentality, situation. So… Not like cats and dogs. So, creating the background very nicely, sattva-guṇa, they will beget a child. That child will come, some great man, some great devotee. So everything has got the material relationship, how to do it. That is śāstra. So you do it, but follow the shastric injunction. So the shastric injunction, so far is concerned, as it is said here, that is sāttvikī, rājasī, tāmasī.

The example is: just like the same fire spark is falling down from the blazing fire… You have seen the sparks. There are sparks, fire sparks, with the blazing fire. Now, the sparks sometimes fall down outside the fire. So take the fire as spiritual world, and the spark is in the spiritual world, within the fire, but sometimes it falls down. Now, when it falls down it comes in the material world and… Now what kind of falldown it is? Now, the spark may fall down in dry grass. As soon as it falls down in dry grass, there is chance of igniting fire in the dry grass-sattva-guṇa. That is sattva-guṇa. And if the fire spark falls down on the ground, then for some time it looks like fiery, but again it becomes extinguished. That is rajo-guṇa. And if the fire sparks falls down in water-immediately finished, no more fire. So that is the distinction, the tamo-guṇa, rajo-guṇa and sattva-guṇa. So those who are in the tamo-guṇa, they are hopeless. They can do something, waste time, but being in the tamo-guṇa, just like the spark being in the water… Water and fire, they are two opposite. So if one remains in tamo-guṇa, he has no chance of coming out to become fire again. There is no chance.

So therefore the process is to bring from the tamo-guṇa to rajo-guṇa, and from rajo-guṇa to sattva-guṇa, and then surpass sattva-guṇa. That is spiritual platform. This is the way. So if you stick to the tamo-guṇa principle, then there is no hope of spiritual realization. There is only hope of becoming hogs and dogs and like that. Their life is finished. So those who are trying to come to the platform of spiritual realization, God realization, they must stick to the sattva-guṇa principle. Otherwise it is hopeless. it is not hopeless. Nothing is hopeless. It will take very, very long time. Therefore in the Bhagavad-gītā you will find the statement, bahūnāṁ janmanām ante jñānavān māṁ prapadyate: [Bg. 7.19] "After many, many births, when one is actually wise…" Wise means in the sattva-guṇa platform. "Then he surrenders to Kṛṣṇa." Then the beginning of spiritual life is there, and he may finish this course of spiritual understanding even in this life, simply by understanding Kṛṣṇa.

Janma karma me divyaṁ yo jānāti tattvataḥ, tyaktvā dehaṁ punar janma naiti mām eti kau… [Bg. 4.9]. Everything is there, described. So try to understand Bhagavad-gītā very nicely, and even in this life you can finish your job of spiritual self-realization and may go back to home back to Godhead. Thank you very much. [break]

…purified simply by chanting. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. That is the definition given by Caitanya Mahāprabhu. Everything, purity, impurity, everything is in the heart. If one, in impure condition he is thinking that "I have now become pure," that is rascaldom. But in the purity platform, even there is no Deity worship… Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva [Bs. 5.38]. He sees Kṛṣṇa everywhere. Then Haridāsa… But we should not imitate that. We are in the lower stage. Therefore Deity worship required. Mean, if there is no temple, you can keep a small Deity in a small box and open it. After taking bath, sitting down, you can offer Him little patraṁ puṣpaṁ phalaṁ toyam [Bg. 9.26]. Little you can offer, little water. Where is the difficulty? Deity worship. You can worship Deity anywhere also. In a small box you can keep the Deity. And after taking bath you offer something. If you have nothing to offer, offer a little tulasī leaf. Or any leaf. That Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me. The real thing is whether you are lover and devotee. Then Kṛṣṇa will accept anything you offer. It is not you have to cook very sumptuously, very rich food. Then Kṛṣṇa you'll offer. Kṛṣṇa is not after your food. Kṛṣṇa is after your devotion and faith. That can be created anywhere if you are actually sincere.

Sudāmā: There also is the position of or some question is raised as to how to actually follow the authority. What is the authority between…?

Prabhupāda: Authority is your spiritual master. You do not know who is authority? Why this question is there? If one is initiated, then he accepted the authority. And if he does not follow the instruction of spiritual master, he is a rascal. He is defying the authority. That's all.

Sudāmā: The question also is there: the authority is the spiritual master, but the via media to the spiritual master… The difference between, like we were discussing in the automobile of śikṣā and dīkṣā-guru.

Prabhupāda: Then so śikṣā and dīkṣā-guru… A śikṣā-guru who instructs against the instruction of spiritual, he is not a śikṣā guru. He is a demon. Śikṣā-guru, dīkṣā-guru means… Sometimes a dīkṣā-guru is not present always. Therefore one can take learning, instruction, from an advanced devotee. That is called the śikṣā-guru. Śikṣā-guru does not mean he is speaking something against the teachings of the dīkṣā-guru. He is not a śikṣā-guru. He is a rascal.

Woman Devotee: People are instructing with these sessions?

Prabhupāda: (Ignoring question) Because that is offense. Guror avajñā. First offense is guror avajñā, defying the authority of guru. This is the first offense. So one who is offensive, how he can make advance in chanting? He cannot make. Then everything is finished in the beginning. Guror avajñā. Everything is there. If one is disobeying the spiritual master, he cannot remain in the pure status of life. He cannot be śikṣā-guru or anything else. He is finished, immediately. Guror avajñā śruti-śāstra-nindanam, nāmno balād yasya hi… You do not study all these things. You become initiated. There are ten kinds of offenses. Do you have any regard for these things or not? You must avoid these ten kinds of offenses. The first offense is to disobey the orders of guru. That is first offense. So if you are offensive, how you can become advanced by chanting? That is also not possible.

Woman Devotee: Can we just have the chanting without instructions?

Prabhupāda: What is that?

Sudāmā: She wants to know actually that should they just have the chanting without reading your books or without instruction or following the program.

Prabhupāda: But that chanting must be pure. Your guru is writing books. If you think, "There is no necessity of reading books," that is guror avajñā. Do you means to say I am writing these books whole night for selling and making money? What do you think like that?

Woman Devotee: So there should just be chanting and reading of the books.

Prabhupāda: Yes.

Woman Devotee: But how much comment?

Prabhupāda: Huh?

Sudāmā: She says that how much comment should there be for reading the books. In other… Actually the situation is that to be proper śikṣā, means that one must give instruction as the spiritual master. He has to follow your program, rising early…

Prabhupāda: we have already sung. Āra nā kariha mane āśā. Guru-mukha-padma **. What is that? Read.

Bhadra-vardhana: Āra nā kariha mane āśā **.

Prabhupāda: Ah. Mean do not think otherwise. Whatever guru has said accept it, finally. Āra nā kariha mane āśā **. Don't divert from this. This is the instruction. How you can divert from the instruction of guru?

Woman Devotee: So just read it, not comment.

Prabhupāda: Yes. You read it or not read it, but you have to realize. Suppose one is illiterate. It cannot read. But he can follow… (end)

Bhagavad-gītā Chapter - 18: Lectures

730907BG.STO

Bhagavad-gītā 18.41

Stockholm, September 7, 1973

To Upsala Student Assembly

Prabhupāda:

brāhmaṇa-kṣatriya-viśāṁ

śūdrāṇāṁ ca parantapa

karmāṇi pravibhaktāni

svabhāva-prabhavair guṇaiḥ

I shall try to explain the social structure of the human society as they are described in the Bhagavad-gītā. In previous chapters, Śrī Kṛṣṇa has explained: cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. By quality and by work, there is, or there must be four divisions of the social structure. Cātur-varṇyam, first-class, second-class, third-class and fourth-class. That is very natural. Just like in your body, my body is divided into four divisions. The head, head department. In every, I mean to say, unit, there is head department, the first-class department, the second-class department. So we can understand from our own body, there is head department, there is arms department, there is belly department and there is the leg department. So head is first-class. Because if the arms, belly and legs are there and head is cut off, then everything is useless. If the head is there, arm is cut off, you can go on with your business. So there is four divisions everywhere. Kṛṣṇa says:

na tad asti pṛthivyāṁ vā

divi deveṣu vā punaḥ

sattvaṁ prakṛti-jair muktaṁ

yad ebhiḥ syāt tribhir guṇaiḥ

Kṛṣṇa says that either on this planet or in other planets in the outer space, or anywhere, the three qualities or three modes of material nature is working. The modes of goodness, the modes of passion, and the modes of ignorance. Everywhere, you'll find these three classes of living entities. Not three classes, four classes. The first-class, goodness. Second-class, passion, third-class, mixed passion and ignorance, and fourth-class ignorance. And below the fourth class, all fifth class, pañcama.

So according to these three modes of material nature, there must be division of the society. The first class men are called brāhmaṇa, most learned scholar. Learned scholar means, as I was explaining, one who has complete knowledge of God, that is learned scholar. Otherwise, to know how to eat, how to sleep, how to have sexual intercourse and how to defend, this, these knowledge is also there in the animals. They know how to eat. There is no need of university for teaching how to eat or how to sleep or how to have sex life or how to defend. These are animal necessities. But actually human being should be still more advanced in knowledge. That knowledge is not comprising only eating, sleeping, mating and defending. That knowledge is to understand the Absolute Truth, God. That knowledge.

Therefore, the Vedānta-sūtra philosophy, that begins with the word athāto brahma jijñāsā. Now, this life, this human form of life, is meant for inquiring about the Absolute Truth. Athāto brahma jijñāsā. Brahma means the Absolute Truth. So, that should be the subject matter for studying in human form of life. So Bhagavad-gītā is the right book to understand about that brahma, or the Supreme Personality of Godhead, or the Absolute Truth, whatever you call. The Absolute Truth is known in three phases: Brahman, Paramātmā and Bhagavān.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

The Absolute Truth is one, but it is realized from three angles of visions. Some of them are realizing the Absolute Truth as impersonal Brahman, some of them are realizing the Absolute Truth as the localized Paramātmā, and some of them are realizing the Absolute Truth as the Supreme Personality of Godhead. Absolute Truth is one, but because we are under different modes of material nature, we are understanding the Absolute Truth in three modes of material nature.

So Kṛṣṇa says that these three modes of material nature is current all over the universe. Even in the topmost planet down to the lowest planet. Therefore he says: na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ. Pṛthivyām means on this earth. Or in the other higher planetary system or even the heavenly planets. Everywhere. Sattvaṁ prakṛti-jair muktam. Nowhere, anyone is freed from the influence of these modes of material nature. Sattvam means existence. Sattvaṁ prakṛti-jaiḥ. Prakṛti-jaiḥ means by the material nature, guṇaiḥ, means the modes, this goodness, passion, and ignorance. Yad ebhiḥ syāt tribhir guṇaiḥ. Everything, everywhere, even amongst the plants life, beast life, there these three guṇas are working.

Just like some trees, they're useless. Neither produce any nice fruit nor flower. That is third-class, in ignorance. In animals also. Just like cows, they are first-class animal, in the modes of goodness, supplying so valuable nutritious food, milk. But the cats and dogs, they are third-class animals. This is the calculation of the three modes of material nature. Either human being or animals or trees, birds, everywhere Kṛṣṇa says, or in the higher planetary system, everywhere, these three modes of material nature is working. Therefore, in the human society, because there are three modes of material nature, the classification should be made scientifically according to these three modes of material nature. And that is explained by Bhagavān, Śrī Kṛṣṇa, in the Bhagavad-gītā, cātur-varṇyaṁ mayā sṛṣṭam: [Bg. 4.13] four classes of men. Brāhmaṇa, kṣatriya, vaiśya and śūdra. Brāhmaṇa means the most intelligent class of men who can understand even up to the knowledge of Brahman, brahma jānāti iti brāhmaṇa. And the second class are the kṣatriyas or the administrative class of men, and the third-class are the mercantile class of men, industrialists, traders, agriculturalists. Everything will be explained. And the fourth-class men means workers. They have no intelligence, but they find out some good master and get some money. That's all. So there are four classes. So here Kṛṣṇa says,

brāhmaṇa-kṣatriya-viśāṁ

śūdrāṇāṁ ca parantapa

karmāṇi pravibhaktāni

svabhāva-prabhavair guṇaiḥ

According to the modes of material nature, the brāhmaṇa should be selected, the kṣatriya should be selected, the vaiśyas or the mercantile people should be selected, and the śūdras, the worker class, should be selected.

Then Kṛṣṇa says, that how the brahminical class should be educated. This should be taken very seriously by educational department of all countries. And it is the duty of the government to see that every man according to his quality is working, is employed. Not that… Secular state does not mean they should be callous about the quality and work of the citizens. There must be department of practical psychology to see the students, in which class he belongs to. Either he belongs to the first-class, brāhmaṇa class, or second-class, the kṣatriya class, administrator class, and the third-class, mercantile, or business man, and the fourth-class, śūdras, worker. If education is given according to the quality and position, then there will be complete system in the whole human society. Take the same example. Just like your body, if your head is working nicely, if your hand is working nicely, if your stomach is working nicely, if your leg is working nicely, then the whole body is to be considered as healthy and working nicely. If any part of this body, either head, leg, or arms or belly, does not work nicely, then the whole body becomes diseased. So that is the instruction of Kṛṣṇa, Bhagavad-gītā. That… Not that…

Now there is a hobby that classless society. Classless society cannot be. That is not possible. So long you are in the material world there must be classes. By nature, there is. Just like even in birds, there are a class of birds known as the crows and there is a class of birds which are called the swans. The swans will try to reside in a place where there is very clean water, flowers, good trees, nice arrangement parking. So they will flock there. Birds of the same feather flock together. And the crows, the will flock… In your country you don't find many crows, but in India there are many crows. They go to the place where all garbages are there. They'll enjoy there. So there is division actually, taste. But one thing is, that the human form of body, although there is natural such division, but one can be raised to the higher position by this Kṛṣṇa consciousness movement. So far material body is concerned, you cannot change the quality. This is already. One has got the particular type of body by nature's arrangement according to the quality. According to the quality. Now, if you want to change him to the better quality, then you have to accept this Kṛṣṇa consciousness. Because Kṛṣṇa consciousness is on the spiritual platform. It has nothing to do with the material platform. From the material platform, you cannot change anyone's quality.

For example, I can tell you, practical example, in United States, America, the government is spending millions of dollars to stop this intoxication habit, LSD habit. Many responsible government officers, they have given us certificate. But they could not control. But in our Kṛṣṇa consciousness movement, anyone who is coming, even though coming from the LSD-addicted society, still, as soon as he comes to our society he gives us not only LSD or any intoxication, he gives up even drinking tea, coffee and smoking cigarette. You can at once check. Because our principle is: anyone who wants to join seriously this Kṛṣṇa consciousness movement, just like these boys, they have joined, our first condition is that one must give up these four prohibited things: no illicit sex, no gambling, no meat-eating, no intoxication. So that is being possible. Although they are habituated to all these things from their very beginning of life, but as soon as they take to Kṛṣṇa consciousness activities, they give up these habits very easily.

So if, practically, the world wants classless society, then one has to take this Kṛṣṇa consciousness movement. Then there will be classless society. We have got in our society boys and girls from various parts of the world. There are Africans, there are Indians, there are Canadians, Englishmen, American, Australian, but they have forgotten that he is Englishmen or American or Australian or black or white or Indian. No. They have forgotten. They are simply interested in Kṛṣṇa consciousness. This is the importance of the movement. If you want classless society, actually pure, without any contamination of these material modes of nature, then this Kṛṣṇa consciousness movement is the prime movement. That is the definition of Kṛṣṇa consciousness movement, sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam, hṛṣīkeṇa [Cc. Madhya 19.170], ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā [Cc. Madhya 19.167]. Bhakti, devotional service, first-class devotional service can be achieved when one is freed from all designations. So long one feels designated that "I am American," "I am Indian," "I am Englishmen," "I am German," "I am black," "I am white," and, no. You have to feel yourself. Not feeling, practically, training that I am spirit soul, I am eternal part and parcel of the Supreme Lord. When you come to this position, this is called sarvopādhi-vinirmuktam [Cc. Madhya 19.170]. Freed from all designation. These are, the bodily identification is designation.

Just like you are sitting here, so many boys and girls in different dress. Some is dressed in black coat or some in white coat or red coat. If I ask you what you are, if you say "I am black coat," or somebody says, "I am white coat," that is not your identification. Similarly, we living entities, we are neither American or Indian nor African nor Englishman. We are all spirit soul. That is our position. Ahaṁ brahmāsmi. This is perfect knowledge. Ahaṁ brahmāsmi, I am spirit soul. When you come to this understanding, ahaṁ brahmāsmi, sarvopādhi-vinirmuktam [Cc. Madhya 19.170], then your position will be different from this material understanding. Brahma-bhūtaḥ prasannātmā [Bg. 18.54]. Prasannātmā means jubilant. You'll find all our boys and girls, they're always jubilant. Unless they are jubilant, they cannot dance in this way. It is not dancing dogs. They are not dancing dogs. They're feeling jubilant, and therefore they are dancing. This is the position of brahma-bhūtaḥ prasannātmā [Bg. 18.54]. Prasannātmā, unless one is very satisfied he cannot be jubilant. He should be morose, he cannot dance, he cannot chant. That's a fact. So this is sign of brahma-bhūtaḥ. Without any material designation. Brahma-bhūtaḥ. Everything is there in the Bhagavad-gītā. If you study carefully you'll understand everything. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. How one is jubilant? When one is freed from all anxieties. What are these anxieties? Anxieties mean if I lose something, then I will lament, and if I haven't got anything, something, then I hanker after it.

So far we are concerned, we have no business, we have no profession. We do not know what we shall eat tomorrow. Or in the evening. We are in such a position. But we have no anxiety. You can see practically. We have no anxiety that "what shall I eat in the evening, what shall I eat tomorrow, there is no bank balance, there is no money." No. There is no anxiety. We know certain that as soon as we go, chant Hare Kṛṣṇa, Kṛṣṇa will send us everything. That is actually a fact. If you study our activities, you'll see practically it is so. Na śocati na kāṅkṣati. We have no hankering, no lamentation. Suppose we have got thousand dollars, and somebody takes away. It happens so. Somebody comes and mixes with us and takes away some money. So we are not very much sorry for that. We think: Kṛṣṇa gave us, and Kṛṣṇa has taken away. It doesn't matter. Na śocati na kāṅkṣati. Brahma-bhūtaḥ prasannātmā na śocati kāṅkṣati samaḥ sarveṣu [Bg. 18.54]. Equal to all living entities. Our philosophy is not like that, that we give protection to the human being and send the cows to the slaughterhouse. No, that is not our philosophy. Samaḥ sarveṣu bhūteṣu. We think on this subject matter, that if a man is killed, as he's put into so difficult position for being killed, the animal also. They also feel. It is nonsense to think that animal has no soul, no. Everyone has got soul. There are 8,400,000 species or forms of life. Everyone has got soul. Even the ant has got soul, or the elephant has got soul, what to speak of other animals. Everyone, even the trees, birds, beasts, plants, everyone has got soul. And in the Bhagavad-gītā Kṛṣṇa says

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

The part and parcel of Kṛṣṇa or God, the soul, is there everywhere. Don't think that simply human being has got soul. This is not very good philosophy, that the animals have no soul. They have got soul. You can practically examine. What is the symptom of possessing soul? First of all try to understand. That is explained in the Bhagavad-gītā: avināśi tu tad viddhi yena sarvam idaṁ tatam: The presence of soul can be perceived when there is consciousness on the body. This is the proof. When you pinch my body, I feel pain, when I pinch your body, you feel pain, when I pinch an animal's body, he also feels pain. Even I pinch even the tree's body he feels pain. It is scientifically proved. Sir Jagadish Candra Bose has proved by machine that when you cut a tree, it feels pain and it is recorded in this statistic machine. So everyone has got the soul. So how you can think…?

When you take the animal to the slaughterhouse for killing, he cries. Why? Because he's feeling pain. He knows that "I'm going to be killed." So there is soul. Soul is there. You don't think that soul is not there: soul is there. Therefore, a Kṛṣṇa conscious person who has realized God, he is samaḥ sarveṣu bhūteṣu, he's equal to all living entities. He'll feel pain even for cutting a tree. He'll feel pain, he'll feel pain even he traverses over an ant. There is a story that one hunter, he was killing in the forest all kinds of animals and he was killing them half. So they were suffering too much severe pain. So Nārada Muni was going in that way. He saw that these animals have been half killed, and they are so much suffering. Who is doing that? So he searched out the hunter. He requested, "Sir you are killing the animals, why don't you kill them all at a time? Why you are killing half? They are suffering. You'll have to suffer in that way." The hunter did not know that killing animals is sinful and he has to suffer again. So he said, "Sir, I am trained like this by my father. This is my profession. I do not know what is sin, but this is the first time I am hearing from you that killing this animal, especially in this way, is very much sinful."

So because he saw a saintly person, he got his sense. He asked him that "How I can get rid of this sinful life?" So Nārada Muni suggested, that "I shall give you the way how you can become free from this sinful life." So he made him a disciple and asked him to chant this Hare Kṛṣṇa mantra and sit down on the bank of the Ganges, and the hunter said, "Sir where shall I get my food?" Nārada Muni said, "I'll send you, don't bother. I'll send you food." So the village people, when they understood that the hunter has become a saintly person, so everyone used to come and see him. Somebody was bringing some rice, somebody wheat, somebody some sweets, some fruits, some flower. So huge quantity of foodstuff was coming. So in this way, he became a perfect saintly Vaiṣṇava.

Later on, when Nārada Muni came to see him, he was coming to receive the spiritual master jumping over the road. So when the hunter, now he becomes Vaiṣṇava, so Nārada Muni and his friend, Parvata Muni asked "Why you are jumping?" He said, "Sir, there are so many ants, so I was trying to save their life." The same hunter who was killing animals one time half-dead and was enjoying, is no more interested to kill even an ant. This is called saintly life. Samaḥ sarveṣu bhūteṣu. Samaḥ, equal to all living entities. Not that simply protection should be given to the human being.

And the Communist philosophy also, there are so many defects. They also think of equal rights for everyone but why not for the animals? What right you have got to kill the animals? Similarly, the animal also kill you. So this is not organized society. The organized society should be that there should be first-class men, brāhmaṇa. They would give advice to the second-class men, the administrators. And the administrator class of men, they will see that everyone is following the religious principles. And the third class men or the mercantile class of men, they should produce food. Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam [Bg. 18.44]. You'll find here, I'll read it. So, in this way, there must be classification. Not that everyone is one. No, that cannot be. By nature's division… Just you try to understand from your body. The nature's division is there. Why nature has not made only the head? No leg, no arms. No. They are required. But they should not cooperate. It doesn't matter that one is brāhmaṇa, one is kṣatriya, one is śūdra. Just the same example of the body. The head is there, very important department of this body. But the leg is not unimportant. Although the leg is not as important as the head, still leg is also required. There is necessity. You cannot avoid the leg. Similarly, there should be first-class intelligent men, administrative class of men, mercantile class of men and the worker class of men, but they should cooperate.

Just like in this body, the head, the arms, the belly and the legs, they are cooperating for the proper upkeep of the bodily health. Similarly, if we actually want the human society should be organized, then the intelligent class of men, the administrative class of men, the mercantile class of men, and the worker class of men, they should cooperate for understanding Kṛṣṇa, or God. Then there will be harmony in the human society. Without God consciousness, everyone will think "I am very important, others are not important. I should be given only protection, not others." No. As soon as you become Kṛṣṇa conscious, as soon as you become brahma-bhūtaḥ, then you'll see samaḥ sarveṣu bhūteṣu. Samaḥ, samaḥ means equality to all kinds of living entities. Not only human being.

How many human beings are there out of 8,400,000 species of life? A few only. Only 400,000 species. This information we get from the śāstras, Vedic literature. Bhagavad-gītā is the summary of all Vedic literature. Therefore, it is advised here that how the first-class of men should be trained up. How the second-class men should be trained up, how the third-class men should be trained up and how the fourth-class men should be trained up. Not that everyone should become first-class. Even everyone is not first-class, because there is cooperation, there is no distinction between first-class and third-class or fourth-class, the same example. Just like if there is some disease on my leg, it does not mean that I shall neglect, I shall take care of the head only. No. I spend more money to cure the disease of the leg. May not be I don't spend any money for the head. So no part of society is unimportant provided there is cooperation. But there must be division, first-class, second class, third class, fourth-class. There must be division. Without division, as there is division anywhere you go, in office, there are the head department, the directors, they are working in a different atmosphere. There must be division, there is already division, you cannot avoid it. Because the material nature is working in three modes of material nature. So anyone who is in the modes of goodness, he's not equal to the person who is in the modes of ignorance. That is not possible. There is difference, but they should be trained up in such a way that they can cooperate to understand the (this) Absolute Truth. That is first-class society. That is real perfect human society. So here it is said

śamo damas tapaḥ śaucaṁ

kṣāntir ārjavam eva ca

jñānaṁ vijñānam āstikyaṁ

brahma-karma svabhāva-jam

[Bg. 18.42]

If you want to train the first-class men then they should be qualified like this. Śamaḥ, śamaḥ means controlling the senses. Controlling the senses, śamaḥ. Damaḥ, controlling the mind. These are very disturbing elements, our senses are very disturbing elements. My eye is dictating, "Please take me to see that naked dance," Yes. "Yes, come on, I'm going." So, the eyes are dictating some way, the tongue is dictating some way, the ear is dictating some way. Therefore, one should be trained up not to be dictated by the senses, but he must be master of the senses. That is called śamaḥ. And damaḥ, mind is dictating something. You should not be carried away by the dictation of the mind, but mind should be carried by your dictation. That is called damaḥ. These are the qualities of the first-class man. Not that because I have got some degrees and I'm dictated by my mind and senses. He is not first-class man. He's not first-class man. Because he's the servant of the senses. How he can be first-class man? One must be the master of the senses. Then he is first-class man.

In our, there is one Cāṇakya Paṇḍita, he was a great politician. Perhaps those who have gone to India, New Delhi, there is Cāṇakya-purī where all the ambassadors and foreign diplomats are situated. That Cāṇakya Muni, Cāṇakya Paṇḍita, he was a great learned brāhmaṇa and politician. He gave his instruction. So he gives the formula, "Who is a learned scholar?" Who is a learned scholar. He has given three formulas. What is that?

mātṛvat para-dāreṣu

para-dravyeṣu loṣṭravat

ātmavat sarva-bhūteṣu

yaḥ paśyati sa paṇḍitaḥ

Who is a learned man. He said, "A person who can see all the women of the world, except his wife, as mother." Mātṛvat-para-dāreṣu. Para-dāra means other's wife. If one has learned this art how to see other's wife as mother, and para-dravyeṣu loṣṭravat, and other's riches, possessions, as garbage in the street. Just like you don't touch the garbage. Similarly, other's property, other's riches, one does not touch or even see to it. And he thinks all woman as mothers except his own wife. And ātmavat sarva-bhūteṣu, and treating everyone equally, as he wants to be treated himself. If by pinching your body or giving pain to your body, if you feel pain, you should not give pain to any living entity. If one has learned these three things: mātṛvat para-dāreṣu para-dravyeṣu loṣṭravat ātmavat sarva-bhūteṣu, then he's is learned scholar. It is not that one has got this degree from this university, then he has got. That degree will not help us. Unless one is God consciousness, he cannot have any good qualification. That is the Vedic injunction. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ [SB 5.18.12]. As I have given the example of the hunter: before becoming God conscious, he was a cruel hunter, and after being God conscious, he was not ready to kill even an ant. This is the result. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]. Then he's entered in the devotional service of the Lord. Not abruptly one can become devotee. The symptoms must be there, the qualities must be there. Suppose if somebody comes and says, "I am very rich man." So I shall have to see his symptoms, whether he has got a nice car, nice dress, or, there are so many symptoms. Similarly, simply by speaking that "I am God conscious" will not do. These are the symptoms:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. The God can be realized only by the devotees who have got all these good qualities. These good qualities already mentioned, samaḥ sarveṣu bhūteṣu. That is God consciousness. God consciousness does not mean that I shall be protected, I shall be happy, and let others be unhappy. Let them go to hell. Never mind. No. That is not God consciousness. Therefore, in order to become perfectly God conscious, the first-class men must be there in the society. And that first-class man is described here, śamo damas tapaḥ: he is able to control the mind, he is able to control the senses, tapaḥ, he has undergone austerities, tapaḥ. Śaucam, he is always clean, outside and inside, śaucaṁ kṣāntiḥ, always peaceful, ārjavam, simplicity, and jñānam, full of knowledge, vijñānam, practical application of knowledge in life, jñānaṁ vijñānam āstikyam, and firmly convinced about the existence of the Supreme Lord. These are the qualification of the first-class man. Brahma-karma svabhāva-jam. These are the qualities.

So there should be educational department to create first-class men by all these qualities. How to become controller of the mind, how to become controller of the senses, how to become cleansed, bāhyābhyantaram, inside clean and outside clean. Śaucam, titikṣā, how to become tolerant, tolerant. One should be not agitated by a single cause. Tolerant, and similarly, simplicity. He should be so simple. It is said simplicity: even the enemy inquires from him some secret thing, he'll say, "Yes, it is like this." Simplicity. And jñānam full knowledge. Full knowledge, what is this world, what I am, what is my relation with this world, what is God, what is my relation with God. Everything full knowledge. And vijñānam, vijñānam means completely application of the knowledge of life. And āstikyam, āstikyam means full faith in transcendental literature, that is called also āstikyam, and full faith in the existence of the Supreme Lord. Āstik… These are the brahminical qualifications. So those who are claiming to become first-class, learned men in the society, they must have all these qualifications. This is Bhagavad-gītā's teaching. The second-class man, what is that?

śauryaṁ tejo dhṛtir dākṣyaṁ

yuddhe cāpy apalāyanam

dānam īśvara-bhāvaś ca

kṣātraṁ karma svabhāva-jam

[Bg. 18.43]

Administrator class. Kṣatriya, kṣatriya means those who are in the governmental power. They should be śauryam, very powerful, and very influential. Śauryaṁ tejaḥ. Nowadays, without seeing these qualifications, a third-class, fourth-class man is voted, and therefore we find out that Mr. Nixon, he's attacked now so many… Because he has no kṣatriya qualification. These are the kṣatriya qualification, administrator. Śaucam, śauryaṁ tejo dhṛtiḥ. He must be determined, dākṣyam, he must very expert, yuddhe cāpy apalāyanam, and he should not flee away from fighting. When there is… Nowadays, when there is… the politicians and diplomats, they sit down very safely in their room and poor people, they are, by force, sent to fight. This is not kṣatriya, this is not administration. The kṣatriya is, he must come forward first of all. Then others will follow. Yuddhe cāpy apalāyanam. And dānam, he must be very charitable. That is another qualification of the administrator. Īśvara-bhāvaś ca, and the governing spirit. These are the kṣātraṁ karma svabhāva-jam. Similarly, this is second class.

The third-class means kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam [Bg. 18.44]. Third-class means mercantile traders. They should produce food, enough kṛṣi, agricultural products, and go-rakṣya. Now we see instead of go-rakṣya… Go-rakṣya means protection to the cows. Instead of protection to the cows, they are killing the cows. How you can have perfect society? Cows must be protected. It is so important animal. It is giving the you nectarean food milk, and from milk, you can save your children, you can save your diseased persons. And how it is that you take the cow's milk and send it for slaughterhouse. Oh, this is not, not at all human civilization. Here it is said go-rakṣya. You should give all protection to this important animal. Kṛṣṇa does not say that you should protect the pigs and hogs or other animals. He especially meant the cows because cow is very important animal to the human society. If there are meat-eaters, they can kill other animals, but they should not kill the cow. This is, if you want actually perfect society. Kṛṣi-go-rakṣya-vāṇijyam [Bg. 18.44]. And these persons, they let them produce enough food grains, and where there is no, there is scarcity of food grain, let them supply there. That is called trade. Vāṇijyam. Vāṇijyam.

But at the present moment, there are so many countries, they can produce profuse quantity of food grain. Sometimes they do it and throw it in the ocean for what is called, economic balance. This is not good. Everyone should produce enough quantity of food grains, and if there is shortage, they should send there. In this way, the whole world should cooperate. There is United Nations, but what they are doing? Let them study Bhagavad-gītā, how to make United Nations. That will be perfect. Not these short-sighted men, with politics and diplomacy in the heart, they can bring all the nations united. That is not possible. Let them discuss Bhagavad-gītā. Let them discuss how perfect society can be established. Then there will be peace. And vaiśya-karma svabhāva-jam.

And paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam [Bg. 18.44]. And those who are not intelligent, to be trained up as a brāhmaṇa or a kṣatriya or a vaiśya. The fourth class men, let them work these three other classes, let them work. Paricaryātmakaṁ karma śūdrasyāpi svabhāva-jam. In this way the human society should be divided into four divisions, they should cooperate, and they should be trained up. Not a single man should remain unemployed. He must be engaged in some employment as a brāhmaṇa, as a kṣatriya, as a śūdra or as a vaiśya. Otherwise, idle brain will be devil's workshop. Therefore, in spite of so much educational propaganda in the Western countries, the young men are coming to become hippies. Because there is no proper training. Here is the hint, Bhagavad-gītā gives you. You train the students in that way, then there will be perfect society. Thank you very much. Hare Kṛṣṇa. (end)

751011BG.DUR

Bhagavad-gītā 18.45

Durban, October 11, 1975

Prabhupāda: …from Bhagavad-gītā, Eighteenth Chapter, verse number 42 to 45.

sve sve karmaṇy abhirataḥ

saṁsiddhiṁ labhate naraḥ

svakarma-nirataḥ siddhiṁ

yathā vindati tac chṛṇu

Sva-karma or sva-dharma, the same thing. The word dharma, as it is explained in the English dictionary, "a kind of faith," actually dharma does not mean that. Dharma means your occupational duty, the characteristic. Everything has got characteristic. Just like this microphone. The characteristic of microphone is to vibrate the sound loudly. This is dharma. If simply the microphone is there and it does not act to produce the sound loudly, then it is out of his dharma or out of order. Try to understand what is dharma.

There are many other examples. Just like water. Water is liquid, everyone knows. But sometimes water becomes solid, ice, under certain circumstances. That is not his dharma. To remain liquid-its dharma. Therefore, sometimes water, even it is transformed into solid ice, it melts, again wants to become water. This is dharma. So what is our dharma, we human being. There is no question of any sect, any nation or any party, no, as human being. As human being or living being, what is our dharma? Dharma is to render service. Every one of us is rendering service. As a family man, he is rendering service, as a society man, as a national-everyone is, whatever… Or occupation. As a medical man, you are also offering your service. As engineer, you are offering your service, or any other, businessman, you are also. Sometimes businessmen, they hang the signboard, "Our first business is to offer you service." So everyone is engaged in giving service to somebody else. This is called dharma, basic principle of dharma. So what is our dharma, living entity? Our dharma is to render service. But we are rendering service? But no. We are rendering service not rightly, but wrongly. Therefore you are no satisfied. There are many examples.

Just like in our country, Mahatma Gandhi, he also, he was here. He gave so much service. He gave service in India. But what was the return? The return was he was killed by his countrymen. This is the return, practical. The return was that he wanted to establish nonviolence, and his countrymen proved that nonviolence cannot go on-"You must die by violence." This is material world, that however you may render service to your family, to your country, to your friend, to anyone, you will never be satisfied. Rather, when he is dissatisfied he will kill you. This is material world. So my occupational duty is to render service to somebody, but I cannot satisfy that somebody. This is material world. You go on giving service, but you will never be able to satisfy to the person to whom you are giving service. This is material world.

So what is the defect? The defect is that my business is to render service to the Supreme Lord which is misplaced in so many ways. In so many ways I am giving service to my society, to my friend, to my community, to my nation, and so on, so on. That is misplaced. Your duty is to render service to Kṛṣṇa, or God, but that is being misplaced. Therefore you are not satisfied, neither the person to whom you are giving service, they are also not satisfied. This is the material world. Therefore Kṛṣṇa comes. Yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. Dharmasya again. What is that dharma? To render service. When there is discrepancy to render service, then Kṛṣṇa comes to teach you how you should render service. So we have created so many platform of service. They are not giving us satisfaction, neither to the person nor to me. So Kṛṣṇa comes to rectify it. Yadā yadā hi dharmasya glānir bhavati. This is glāniḥ. The service is misplaced.

Then what is to be done? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is service. This is wanted. All other service… I have given you already the example. Who can give better service than Mahatma Gandhi? Who can become such honest man, ideal man. He was addressed as mahātmā. Still, his service was not recognized. He was killed. So that is the result of material service. Therefore Kṛṣṇa says that, "This kind of service rendering will never satisfy you, neither the party will be satisfied. You give up all this wrong engagement; you give service to Me." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. "Then I will give up so many duties I have got?" "Yes, you can give up." "No, I will be involved in sinful activities because I am giving all, others service." "Yes." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: "I shall give you protection. Don't bother. Don't worry." This is the sum and substance of the instruction in the Bhagavad-gītā, and you have to learn it. Then our life will be successful.

In every respect we can render service. In all positions we can render service to Kṛṣṇa. And that is being taught here: sve sve karmaṇi, sve sve karmaṇy abhirataḥ. You are a medical man. You are giving service. You can also be engaged in giving service to Kṛṣṇa. Sve sve karmaṇi. Or you are a businessman or you are engineer, whatever you may be. Sve sve karmaṇi. Everyone has got a particular type of duty, engagement. That is dharma. So sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ. He can become perfect. Saṁsiddhiṁ labhate naraḥ. Svakarma-nirataḥ siddhiṁ yathā vindati tac chṛṇu: "I will explain to you," Kṛṣṇa says. Now the svakarmaṇa, svakarma…

Of course, now we are engaged in so many different types of duties, but the Vedic civilization, there are four divisions of society and four division of spiritual enlightenment. It is called varṇa and āśrama. Four varṇas means brāhmaṇa, kṣatriya, vaiśya, śūdra. This is social arrangement. And spiritual arrangement-brahmacārī, gṛhastha, vānaprastha and sannyāsa. So we are known, advertised, as Hindu. Actually there is no such word in the whole Vedic literature, Hindu. It is a name given by the Mohammedans on account of the river Sindu. They pronounced sa as ha. So the Sindu was mispronounced as Hindu and the side, or this side of Indus River, who resided, they are called by the Mohammedans as Hindus. The Hindu name is given by the Mohammedans. Actually, our dharma is varṇāśrama-dharma, four varṇas and four āśramas. That is the real name, varṇāśrama-dharma. The whole Vedic culture is dependent on varṇāśrama. It is meant for everyone, not that it is meant for Indians only, no. Four varṇas and four āśramas.

So how these four varṇas are recognized? That is stated in the Bhagavad-gītā. Brāhmaṇa. (aside) The child must stop. The first varṇa is brāhmaṇa. Brāhmaṇa is the head of the varṇas, social arrangement. So brāhmaṇa, first of all it is said… Not here in the Eighteenth Chapter. In the, I think, Fourth Chapter it is. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: [Bg. 4.13] "The catur-varṇa-the brāhmaṇa, kṣatriya, vaiśya and śūdra-they are created by Me according to guṇa and karma, quality and action." One is designated, "Here is an engineer." This engineer is not by birthright, "Because my father is an engineer, so I become an engineer," no. You must have the qualification of the engineer. That is called guṇa. If you simply say that "I am a son of an engineer, therefore you must accept me as engineer," that is not accepted. Have you got qualification of engineer? If he says "Yes," then consider it. So guṇa.

Then I have got guṇa, but I do not practice it. Suppose I have passed medical examination, but I do not practice. Then nobody will call me a doctor sir. I must practice. I must cure patient. Then I will be known as medical practitioner. So guṇa-karma-vibhāgaśaḥ, not only quality but also practice. So what are the guṇas? The guṇas are described in the Bhagavad-gītā. Everything is there. Simply we have to study thoroughly and understand it thoroughly. Then the whole human society will be in peace and they will make progress not only in this life but in the next life also. Therefore it is said, saṁsiddhiṁ labhate naraḥ. Sve sve karmaṇi nirataḥ saṁsiddhiṁ labhate naraḥ. What is that saṁsiddhi?

mām upetya punar janma

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saṁsiddhiṁ paramāṁ gatāḥ

[Bg. 8.15]

That is saṁsiddhi. The saṁsiddhi means, perfection of life means, that this life we shall act in such a way that next life, after giving up this body… We have to give up this body, but we should not give up this body like cats and dogs. That is human civilization. The cats and dogs, they also give up their body. And if we also give up our body like cats and dog that is not success of life. That is failure of life. Prahlāda Mahārāja has said that durlabhaṁ mānuṣaṁ janma tad apy adhruvam arthadam. Durlabham. This human form of life is durlabham. Durlabha… Duḥ means difficult, and labha means gained. After many, many millions of years of evolution process we get this human form of life. That is the nature's. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. We are being carried by the laws of nature. So this human form of life is very durlabha, very rarely gotten. Durlabhaṁ mānuṣaṁ janma.

kaumāra ācaret prājño

dharmān bhāgavatān iha

durlabhaṁ mānuṣaṁ janma

tad apy adhruvam arthadam

[SB 7.6.1]

This is the version of Prahlāda Mahārāja. He was preaching Kṛṣṇa consciousness among his school friends. Because he was born in a demon father's family, Hiraṇyakaśipu, he was stopped even uttering Kṛṣṇa. He could not get any opportunity in the palace, so when he was coming to school, at the tiffin hour he would call his small friends, five years old, and he would preach this Bhāgavata-dharma. And the friends would says, "My dear Prahlāda, we are now children. Oh, what is the use of this Bhāgavata-dharma? Let us play." "No," he said, "no." Kaumāra ācaret prājño dharmān bhāgavatān iha, durlabhaṁ mānuṣaṁ janma: [SB 7.6.1] "My dear friends, don't say that you'll keep it aside for cultivating Kṛṣṇa consciousness in old age. No, no." Durlabham. "We do not know when we shall die. Before the next death we must complete this Kṛṣṇa consciousness education."

That is the aim of human life. Otherwise we are losing the opportunity. So, everyone wants to live forever, but nature will not allow that. That's a fact. We may think very independent, but we are not independent. We are under the stringent laws of nature. A young man, you cannot say that "I will not become old man." No. You must become. That is the law of nature. And if you say, "I'll not die," no, you must die. So this is law of nature. So we, we are therefore mūḍhas. We do not know practically what is the law of nature.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Everything is being pulled down by the laws of material nature, and still, because we are so fool and rascal, we are thinking, "independent." This is our fault. This is our fault. We do not know what is the aim of life, how prakṛti, nature, is carrying us, how we can protect ourself from the problems of life. We are busy in solving the temporary problems of life, just like dependence or independence. These are temporary problems.

Actually we are not independent. We are dependent on the laws of nature. And suppose we become independent, so-called independent, for a few days. That is not independence. Real independence is how to get out of the clutches of these material laws. Therefore Kṛṣṇa presents before you the problem amongst… We have got so many problems, but that is temporary. Real problem is, Kṛṣṇa says, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. A man of knowledge should always keep in the front the real problem. What is that? Birth, death, old age, and disease. This is your real problem. So the human life is meant for solving these four problems: birth, death, old age and disease. And that can be done by Kṛṣṇa consciousness. So we are pushing on this Kṛṣṇa consciousness movement to solve the ultimate problems of life. So our request is that you take this Kṛṣṇa consciousness movement very seriously and solve the ultimate problems of life. And that problems of life can be solved simply by understanding Kṛṣṇa, simply by understanding Kṛṣṇa.

janma karma ca me divyaṁ

yo jānāti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti kaunteya

[Bg. 4.9]

This is the solution of problem. Then what will be the benefit, mām eti, by going back to home, back to Kṛṣṇa? Now, mām upetya tu kaunteya duḥkhālayam aśāśvatam, nāpnuvanti. Mām upetya tu kaunteya saṁsiddhiṁ labhate parām [Bg. 8.15]. The same example, this, that "Anyone who comes back to Me," Kṛṣṇa says, "then," duḥkhālayam aśāśvataṁ nāpnuvanti, "he does not get again birth in this material world, which is duḥkhālayam aśāśvatam." Kṛṣṇa certifies about this world as duḥkhālayam, "the place of miseries," and we are trying to be happy. This is our illusion. You cannot be happy in this material world. Tell me if anyone is happy. Nobody is happy. The problem, only problem, beginning from the womb of mother up to the again, next death, simply problems-this is material life. Therefore Kṛṣṇa says, mām upetya tu kaunteya duḥkhālayam aśāśvatam [Bg. 8.15], nāpnuvanti: "He does not come again." That is the solution. That is saṁsiddhiṁ labhate parām.

So the society must be divided as suggested in Bhagavad-gītā and other Vedic literature, that cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. There must be four varṇas and four āśramas, ideal. Then you may be a śūdra, you may be a gṛhastha, or you may be a brāhmaṇa. Everyone will get salvation, everyone attain the perfection, if we adopt this process. So there must be one class of men, first-class men, ideal, that people will learn that "Here is an ideal class of men. Let me try to imitate or follow them." But there is no ideal men now, at the present moment. Everyone is śūdra. Kalau śūdra-sambhavaḥ. Then how the society will be happy? It is not possible because there is no ideal men. So here Kṛṣṇa says that we should create, we should educate a section of men who are by brāhmaṇa, by guṇa, and karma, not by birth. Then society will be happy. Śamo damas… This is the brahminical qualification,

śamo damas tapaḥ śaucaṁ

kṣāntir ārjavam eva ca

jñānaṁ vijñānam āstikyaṁ

brahma-karma svabhāva-jam

[Bg. 18.42]

So our, this Kṛṣṇa consciousness movement is that for the time being we are trying to create a section of men, not from India, not from Hindus. Never, Kṛṣṇa never said that "These things can be done only in India and amongst the section, Hindu." No. It is open for everyone. It is open for everyone. Just like if you start an engineering college, does it mean that it is meant for Hindus or Muslims or a certain nationality? No. It should be open for everyone. Anyone who wants to become a brāhmaṇa, he can become brāhmaṇa. Of course, the, what is called, conservative class of men, they come to fight with us that "How you are making brāhmaṇas from the European and American people? They are mlecchas and yavana." No. That is not shastric injunction. Shastric injunction is there. It is spoken by Nārada Muni, not ordinary person, but the great authority Nārada. He was instructing about this varṇāśrama-dharma to Mahārāja Yudhiṣṭhira, and he said, he summarized, "My dear king,"

yasya yal lakṣaṇaṁ proktaṁ

puṁso varṇābhivyañjakam

yad anyatrāpi dṛśyeta

tat tenaiva vinirdiśet

[SB 7.11.35]

This is instruction. So here is the lakṣaṇam, symptom, who is brāhmaṇa: śamaḥ. Śamaḥ means controlling the sense, controlling the mind. In every circumstances mind is steady; that is called śamaḥ. And damaḥ means senses, controlling the senses. My tongue is dried up, asking for a cigarette. Now, if I am brāhmaṇa, then I shall say, "No, you cannot smoke." That is damaḥ. That is damaḥ. A senses may dictate me… We are… Now, at the present moment, we are all servants of senses. I have already explained that our real occupational duty is to become servant. So instead of becoming servant of Kṛṣṇa, we are now servant of our senses. This is our material life. So if you, instead of becoming servant of the senses, if you become master of the senses, then you are a brāhmaṇa. Then you are a brāhmaṇa. Not that you remain a servant of the senses and because you are born in a brāhmaṇa family you remain a brāhmaṇa. This is miscalculation. This is not allowed.

Therefore Kṛṣṇa says, śamo damas tapaḥ. This śamo damaḥ, how it can be practiced without tapasya? It is so easy thing that you can control your mind and senses? But with tapasya. You must agree. That is human life. Tapo divyaṁ putrakā yena śuddhyet sattvam [SB 5.5.1]. Ṛṣabhadeva was advising his sons, "My dear boys, this human form of life is meant for tapasya, tapaḥ." What for tapasya? Divyam, to realize the Supreme, deva. Why it is required? Tapo divyaṁ putrakā yena śuddhyet sattvam: "Your existence will be purified if you practice tapasya." "Now what is my existence? Am I impure?" Yes. Therefore you are dying. Otherwise you are eternal. Na hanyate hanyamāne śarīre [Bg. 2.20]. You, eternal, but you are dying. You are subject to death because your existence is impure.

Therefore, tapo divyaṁ putrakā yena śuddhyet yasmād brahma-saukhyam anantam [SB 5.5.1]. If you want really blissful life eternally, then you must come to the eternal existential position platform. Yasmād brahma-saukhyam anantam. To become happy, to become joyful, that is your right because you are part and parcel of Kṛṣṇa, God. He is sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. You are part and parcel. So you are now fallen. You are trying to get that blissful life, but you are trying falsely, falsely in a platform where there is duḥkhālayam aśāśvatam [Bg. 8.15]-It is not possible. You come to the spiritual platform. You come to your original consciousness. Then your sattva, your existence, will be purified and you will enjoy. Enjoyment is your right. So therefore this śamo damaḥ can be practiced provided you agree to execute tapasya, tapasya.

Therefore in this Kṛṣṇa consciousness movement we are training these boys, anyone-it doesn't matter what he is-no illicit sex, no intoxication, no meat-eating, no gambling. This is tapasya. Those who are practiced to these bad habits, for them it will be very difficult, very difficult. Yes. One of our godbrother went to preach in London and Lord Zetland, he was talking with him, and he said, "Goswamiji, can you make me a brāhmaṇa?" So he said, "Yes, why not? You give up these four bad habits," and he said, "It is impossible for us." He said clearly, "It is impossible. This is our life." But at the present moment these boys, hundreds and thousands of boys, they are giving up this practice. This is called tapasya. Hundreds and thousands, they have agreed. I have not bribed them. I am poor Indian. But they have agreed. "Yes." They are actually practicing no illicit sex, no gambling, no meat-eating, and no intoxication. They do not smoke even, don't take tea even. This is called tapasya.

So śamo damaḥ, brahminical first qualification, can be practiced provided you agree to undergo tapasya, tapaḥ. And it is not very difficult. Not that because these boys, European, American boys, have given up these bad habit, they are dying for it. No. Rather, their parents, their countrymen, say they are bright-faced. When they chant on the street, they become surprised, their fathers. And some of the fathers, they come to thank me, "Swamiji, it is our great fortune that you have come to our country," because they know that how their sons are being rectified from the LSD habit. Professor Judah has written a book, very nice book, appreciating that "How these LSD men could become Kṛṣṇa conscious servant of Kṛṣṇa?" So it is… Everything is possible provided you agree, tapasya. Śamo damas tapaḥ.

Then śaucam: very clean. Everyone must take bath thrice daily and wash the cloth. This is śaucam, external, śaucam. So they are doing that. They are rising early in the morning at half past three and taking bath. In this country they don't even require hot water, in cold water. Śaucam, very cleanse. Śamo damas tapaḥ śaucaṁ kṣāntiḥ, toleration. Kṣāntir ārjavam, simplicity. Kṣāntir ārjavam eva ca jñānam, knowledge. What is that knowledge? Knowledge that "I am not this body." This is knowledge. And if simply I think "I am this body," you may advance in your so-called scientific knowledge; you are a fool. This is called jñānam. And vijñānam, practical application. Jñānaṁ vijñānam, then āstikyam. Āstikyam means to believe in the injunction of the śāstra, āstikyam. That is called theism. One who does not believe in the injunction… Just like Kṛṣṇa is advise in the Bhagavad-gītā. One who believe in the words of Kṛṣṇa, he is āstika. One who does not believe, he is nāstika. This is the āstika and nāstika. So our nāstika definition means one who does not believe in the Vedic instruction. He is called nāstika. So brāhmaṇa must be āstikyam.

śamo damas tapaḥ śaucaṁ

kṣāntir ārjavam eva ca

jñānaṁ vijñānam āstikyaṁ

brahma-karma svabhāva-jam

[Bg. 18.42]

If you acquire this qualification, then you are brāhmaṇa. So is it very difficult? Simply there is no training center. Throughout the whole world there is no such training department. There are many department of knowledge, but how to create an ideal brāhmaṇa, there is no education. There is no education.

Therefore the brāhmaṇa is considered to be the head of the body. Just like we have got this body, this head is to be considered as brāhmaṇa, and the arm is to be considered as kṣatriya, the belly is to be considered as vaiśya and the leg is considered as śūdra. So as to maintain this body nicely you must everything in order-the head, brain must be in order, the hand, arms must be in order, the belly must be digesting food and getting energy and the leg also must walk-similarly-sve sve karmaṇy abhirataḥ, never mind you are a brāhmaṇa, kṣatriya, vaiśya, śūdra-if your aim is to keep the body in order, then either you become brāhmaṇa, either you become kṣatriya or śūdra, everything is in order. That is required. Unless these instructions are followed as given by Kṛṣṇa… He comes. Yadā yadā hi dharmasya glānir bhavati [Bg. 4.7]. He comes there. He leaves this instruction. If you take advantage of this instruction and make your society, family, or government, everything, according to the instruction of Bhagavad-gītā, then everything is perfect. Otherwise you are doomed. Thank you very much. Hare Kṛṣṇa. (applause)

Puṣṭa Kṛṣṇa: Questions, Śrīla Prabhupāda?

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: If anybody… [break] …would like to ask His Divine Grace, please just come forward and speak through the microphone so everyone can hear.

Indian man (1): Swamiji, is there any truth in the belief that if two persons marry each other during a certain specific time of the year, their marriage will be more prosperous than would otherwise be the case?

Prabhupāda: Hm?

Puṣṭa Kṛṣṇa: He's asking is there any truth to the statement that if two people marry each other at a certain time, their marriage will be more auspicious or prosperous than if they marry at other times?

Prabhupāda: Marriage. So, according to Bhagavad-gītā, married life is required. Sex under marriage rules is permitted. Dharma-viruddhaḥ kāmo 'smi. Sex life… Āhāra-nidrā-bhaya-maithuna. These are bodily necessities-eating, sleeping, sex, and defense. Āhāra-nidrā-bhaya-maithunaṁ ca. So that, these four kinds of necessities are there in the animals also. The dog also eats, sleep, sex life and defend. Then what is the difference between the dog's life and man's life? The difference is the dog's life is not regulated under religious principle. The man's life is regulated under religious principle. So under religious principle if you arrange for sex life, then it is good. Otherwise it is dog's life. That's all. (applause)

Puṣṭa Kṛṣṇa: Any other question?

Indian man (2): Swamiji, throughout the world the kind of religion that is practiced hasn't seemed to help to solve the problems. We find that people throughout the world are ill-fed, ill-clothed and ill-housed. Do you think a movement of this type could solve the problem?

Prabhupāda: Yes. I have already explained what is meaning of religion. Religion means to render service to God. If you do not render service to God, that is not religion; that is cheating. Therefore in the Śrīmad-Bhāgavatam it is said, dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satām [SB 1.1.2], that "Cheating type of religion is completely rejected from Śrīmad-Bhāgavatam." That is not dharma. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66]. This is dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam: [SB 6.3.19] "Dharma means the codes and the law given by God." So God says that, to surrender unto Him. Mām ekaṁ śaraṇaṁ vraja. So if one does not surrender to God, that religion has no meaning. It is useless.

Puṣṭa Kṛṣṇa: Other questions?

Indian man (3): Swamiji, I would like to ask you one question, and that is in this time of Kali-yuga, is it possible that a layman could see the Paramātmā with his naked eye? And if he can, what he has to do or what?

Prabhupāda: So the Paramātmā cannot be seen with your naked eye. You cannot see anything with your naked eye. You are very much proud of your eyes, but you do not see things as they are. Just like you are seeing daily the sun. You see it is just like a disk, but it is not a disk. It is fourteen hundred times, fourteen hundred thousand times bigger than this planet. So you cannot see God, Paramātmā, by these eyes, these material eyes. You have to create your eyes. That is said,

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.38]

You can see God, or Kṛṣṇa, when you have developed love for Him. Otherwise you cannot see. This is the formula. You have to develop your… That is explained in the Bhagavad-gītā. In the Seventh Chapter I was speaking yesterday.

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

So this is practice how to see God. But in this Kali-yuga, as you have mentioned Kali-yuga, it is very simple thing. What is that? That simple thing is kaler doṣa-nidhe rājann hy asti eko mahān guṇaḥ. In the śāstra it is said this Kali-yuga is full of faults, so many faults. It is the ocean of faults. But there is a very nice thing, asti hy eko mahān guṇaḥ, a very great quality. What is that? Kīrtanād eva kṛṣṇasya mukta-saṅgaḥ paraṁ vrajet [SB 12.3.51]. If you simply chant Hare Kṛṣṇa mantra, then you become perfect. Is it very difficult? Chant Hare Kṛṣṇa and you become perfect. But we are so unfortunate, we are not even prepared to chant. This is our position. So you have to make little determination that "I shall chant henceforward Hare Kṛṣṇa mantra." Then everything is all right.

Puṣṭa Kṛṣṇa: Other question? (end)

721210BG.AHM

Bhagavad-gītā 18.67

Ahmedabad, December 10, 1972

Prabhupāda:

idaṁ te nātapaskāya

nābhaktāya kadācana

na cāśuśruṣave vācyaṁ

na ca māṁ yo 'bhyasūyati

So we were discussing this verse yesterday. So there are persons abhyasūyati, envious of Kṛṣṇa. Envious. Who is envious of Kṛṣṇa? Demons. Just like Kaṁsa. Always making plan, how to kill Kṛṣṇa. As soon as he heard that his eighth son of his sister Devakī would kill him, as soon as he heard this prophecy, he become a determined enemy of Kṛṣṇa. He was always thinking in a different way. Prātikūlyena. Ānukūlyasya saṅkalpaḥ prātikūlyaṁ vivarjanam. This devotional service means to accept favorable and reject unfavorable. This is called śaraṇāgati. Surrender means to accept favorable things, how I can make progress towards Kṛṣṇa, and prātikūlya, pratikūla means rejecting unfavorable things which are not very congenial for my progress to Kṛṣṇa consciousness. Rakṣayiṣyaty iti viśvāsa-pālanam. And to have firm faith that "Kṛṣṇa will give me protection. Kṛṣṇa will give me protection." Kṛṣṇa says,

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

[Bg. 18.66]

So to have firm faith in the statement of Kṛṣṇa. Kṛṣṇa says, "I'll give you protection from the resultant action of all sinful activities." We must know that anyone who are, anyone who is in this material world-more or less sinful. Without being sinful, nobody exists in this material world. Just like yesterday we visited the Savarmati (?) jail. So all the prisoners who are there, it is to be understood they are all sinful, or criminals. Otherwise, how they are put into the jail. So this material world is jail. You cannot have freedom here. It is not possible. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. And the superintendent of jail is Durgā-devī. You have seen the many, there are many worshiper of goddess Durgā. She is the superintendent of this jail. Durgā. Durgā means fort. So this material world is just like a fort, and the predominating deity is the Durgā-devī. Therefore she is equipped with so many weapons, ten kinds of weapons on ten hands. That means there are ten directions. The four corners, east, west, south, north, and the four corners, up and down. These are the ten directions. So you cannot escape. Just like from the jail you cannot escape, there is very strong guard, similarly, we are all put into this fort, durgā, material universe. So… And the deity, predominating deity, is Durgā-devī.

There are some people, they think, "By satisfying Durgā, we shall be happy." That is also mentioned in the śāstras, but that happiness is only within this material world. Dhanaṁ dehi rūpaṁ dehi rūpavatī-bhāryāṁ dehi yaśo dehi, dehi, dehi. After worshiping goddess Durgā, we ask all these benedictions: "Give me money, give me beautiful wife, give me reputation, give me strength, give me victory." Durgā-devī gives you. But that is not actual happiness.

Therefore Kṛṣṇa says that ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. "My dear Arjuna, even if you are promoted to the highest planetary system Brahmaloka, that is not happiness." In the Brahmaloka, the duration of life is so long that you cannot calculate even one day. That is stated in the Bhagavad-gītā: sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ [Bg. 8.17]. Sahasra-yuga. One yuga means forty-three lakhs of years. And multiply it by one thousand. Sahasra-yuga-paryantam ahaḥ. Now calculate. That duration is one day of Brahmā. One day means twelve hours. Similarly, another twelve hours, night. Day and night. Then again, thirty days, one month. Similarly, twelve months equal to one year. Such one thous…, one hundred years is the duration of Brahmā. So anyone who goes to the Brahmaloka… They are trying to go to the moon planet. I don't think they have been successful. But this is not a very difficult task. But even if you go to the Brahmaloka, where the duration of life is so long and the comforts of life are many, many thousand times what, which we can perceive here, Kṛṣṇa says that "Even you go there, then the birth, death, old age and disease is there. You cannot avoid it." Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9].

Brahmā, when he was approached by Hiraṇyakaśipu to have the benediction to become immortal, Brahmā said, "Oh, I am not immortal. How can I give you the benediction?" So any planet within this material world, you may go, you may try to become happy, but there is no such thing as immortality. That is not possible within this material world. Mad-dhāma gatvā punar janma na vidyate. Kṛṣṇa says, "But if you come to My planet…" There is Kṛṣṇa's planet. As there is Brahmā's planet, similarly there is Kṛṣṇa's planet. That planet is called Goloka Vṛndāvana. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. So anyone can go. That is not very difficult. But we do have no information. Although the informations are all there, in the Bhagavad-gītā or all Vedic literature, we do not take care of it. We are surprised only by the movement of the sputnik going to the so-called moon planet, coming back, taking some dust. So we are very much surprised with this movement, but we, we do not care to know that "I am a spirit soul. My movement is so unique and beautiful that I can go back to home, back go Godhead." That we do not know. This is called ignorance, mūḍha. Mūḍha, foolish persons, rascals. They do not know. Very meager idea.

How we can be promoted? Kṛṣṇa says, in the Bhagavad-gītā: yānti deva-vratā devān [Bg. 9.25]. Those who want to go to the planetary system of the demigods… The moon planet is one of them. They can go. You have to prepare yourself in this life. We have discussed all these things in our small booklet, Easy Journey to Other Planets. For those who are interested who can read. So we can go any planet, who are interested who can read. So we can go any planet, any type of forms of living entities. There are 8,400,000 forms of body, material body. So ye yathā māṁ prapadyante [Bg. 4.11]. You desire anything, you'll be given chance by Kṛṣṇa. Kṛṣṇa is so kind that He gives you chance according to your desires. Ye yathā māṁ prapadyante. Mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ. But why we should want something which is perishable? That is intelligence. Kṛṣṇa says, ābrahma-bhuvanāl lokāḥ. Even if you go the Brahmaloka planet, that is also perishable. You'll have to return again.

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

If you desire to go to the planetary systems of the demigods, you can go. If you want to remain here, in this Bhūrloka, Bhuvarloka, you can remain. If you want to go to the Pitṛlokas… Just like according to our Vedic system, there is pitṛ-tarpaṇa. You know, all. By offering pitṛ-tarpaṇa, you can be promoted to the Pitṛloka. This is the idea. Similarly, if you want to go to the Supreme Planet, yad gatvā na nivartante [Bg. 15.6], the abode of the Supreme Lord, Goloka Vṛndāvana or Vaikuṇṭhaloka, you can go. So if we want actually promotion of life, I mean to say, established life, eternal life, and eternal body, sac-cid-ānanda, and eternal blissful life of knowledge, then you must worship Kṛṣṇa. That is the verdict.

Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is the mission of Bhagavad-gītā. The best chance. And Kṛṣṇa comes here to give you the idea what is the function of the Kṛṣṇaloka. That He displays in Vṛndāvana here. Rādhā-mādhava kuñja-vihārī. That is His business, simple life, village life. They're all young boys and girls, the gopīs and the cowherds boy. They're enjoying, dancing. Lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ surabhīr abhipālayantam [Bs. 5.29]. And Kṛṣṇa, just like we have got some hobbies, we keep some cats and dogs, Kṛṣṇa has got also hobby. What is that? Surabhīr abhipālayantam [Bs. 5.29]. He's always engaged in taking care of the surabhī cows. Gopāla. That is His business. So He's so simple, life.

So the difficulty is the people cannot understand these things. They are of opinion that after this life, everything's finished. The greatest scientists, philosophers, they are thinking like that. That means practically they have no sense. Why there is no life after death? I am experiencing that I was a baby, and after that baby body is finished, I got a body of child. Then, from child body, I got the body of a boy; then as a young man, then I have got this… Now, why not after changing this body, another body? Where is the reason? In my this experience I get that I have changed so many bodies. But I remember. I am existing. Although my different bodies are finished, I am existing. Similarly, tathā dehāntara-prāptir dhīras tatra na muhyati [Bg. 2.13]. Similarly, I shall get another body. So what kind of body I shall get, that is the preparation stage in this life. What kind of body I'm going to get. That is karmaṇā daiva-netreṇa jantur deha upapatti [SB 3.31.1]. As you are working here, this is a chance, human body. Here is a chance. You can make your next body as lower animals, or demigods, or go back to home to Godhead. Whatever you like. Yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg. 9.25]. These are the instructions of Bhagavad-gītā.

So one has to understand all these things by little tapasya. Because to go back to home, back go Godhead is not very easy thing. Because we are so much entangled with this gross material body and subtle material body. And the subtle material body is creating… Just like a spool, creating another body, another body, desires. Material desires. So we have to change these material desires into spiritual desires. Then we get spiritual body. Karmaṇā daiva-netreṇa [SB 3.31.1]. There… This is the function of the laws of nature.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Prakṛti. So long we are in this material world, we are associating with different modes of material nature. And prakṛti is giving me different types of bodies. In this way, we are rolling, we are wandering. Now, this, this human form of life is meant for understanding that there is spiritual life, there is eternal life, there is blissful life, and prepare for that. That is Kṛṣṇa consciousness movement. Do not waste your time. Therefore Narottama dāsa Ṭhākura sings,

hari hari biphale janama goṅāinu

manuṣya-janama pāiyā, rādhā-kṛṣṇa nā bhajiyā,

jāniyā śuniyā biṣa khāinu

After getting this opportunity, this human form of life, if we do not take to Kṛṣṇa consciousness, that is means willingly we are taking poison. Willingly. By becoming Kṛṣṇa conscious in this life, you can be transferred to the spiritual world. Immediately. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. Everything is explained there. As soon as you die. Immediately you are transferred to the spiritual world. How? Janma karma me divyaṁ yo jānāti tattvataḥ. Anyone who understands Kṛṣṇa in truth, janma karma me divyaṁ yo jānāti tattvataḥ…

This is tāttvika knowledge. Tāttvika knowledge means to understand Kṛṣṇa as He is. Kṛṣṇa says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is no more superior truth beyond Me. I am the Supreme Truth." Paraṁ brahma param… Arjuna understood it. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. This is understanding. This is paramparā understanding. If you want to understand Bhagavad-gītā, if you want to understand Kṛṣṇa, then you have to follow the footprints of the mahājanas. Evaṁ paramparā-prāptam [Bg. 4.2]. As Arjuna understood it. How Arjuna understood it? Paraṁ brahma, "the Supreme Brahman." We are all Brahman. There is no difficulty to understand ahaṁ brahmāsmi. That's all right. But we are not Param Brahman. We are Brahman because part and parcel of Brahman, qualitatively one with Brahman. Ahaṁ brahmāsmi.

Just like if you say, "I am Indian," so there is no harm. But you cannot say that you are as big, as powerful as Indira Gandhi. She is also Indian. Similarly, you may become Brahman, but you cannot become Param Brahman. That is Kṛṣṇa, the Supreme Personality of Godhead. Similarly, ahaṁ brahmāsmi: "I am not this body, I am not this material form. I have got my spiritual identity." That is called ahaṁ brahmāsmi. And when one understands this fact, that he is not this material body, that is called brahma-bhūtaḥ. Without understanding this: jīva-bhūta.

Everything is explained in the Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā [Bg. 18.54]. As soon as one understands that he's not this body, he's spirit soul, then he becomes prasannātmā. Because prasannātmā means we are all working on the bodily concept of life. "I am Indian." "I am American." "I am Hindu." "I am Muslim." "I am brāhmaṇa." "I am śūdra." "I am this." "I am that." So when one understands that "I am not this body," then he comes to the point: "Why I am working so hard for this body?" Misunderstanding. That is called brahma-bhūtaḥ prasannātmā. Immediately your so many responsibilities go away. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu [Bg. 18.54]. Then you understand that "Why I am envious of this man or that man, this animal or that animal? They are all part and parcel of Kṛṣṇa. They are all brāhmaṇas." So samaḥ sarveṣu bhūteṣu, paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. He sees brahma-darśī. In this way, when samatvam, samatvam, he comes to the point of samatvam, equality, mad-bhaktiṁ labhate parām [Bg. 18.54], that is the beginning of devotional life. That is the beginning of… It is not a sentiment. It is a great science to become a devotee, to come to the platform of devotional life. Mad-bhaktiṁ labhate parām [Bg. 18.54]. When one comes to that stage of devotional life, then bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. At that time, one can understand what is Kṛṣṇa. Tattvataḥ. The same thing. In three places, Kṛṣṇa has been described: tattvataḥ. Janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. Manuṣyāṇāṁ sahasreṣu kaścid vetti māṁ tattvataḥ [Bg. 7.3]. How to understand tattvataḥ? Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55].

So if you want to understand Kṛṣṇa, then you have to take the life of devotion. And one who does not take to this life of devotion, he cannot understand Kṛṣṇa of Kṛṣṇa-philosophy, Bhagavad-gītā. It is far, far away. It is… My Guru Mahārāja used to say, "It is just like licking the honey bottle." One may come to the bottle filled with honey, but simply by licking the bottle, what taste he will get? The honey must be opened. Then if you taste, you will know what is honey. Similarly, simply by taking Bhagavad-gītā and trying to understand it by so-called scholarship is licking up the honey bottle. That's all. There will be no taste. There will be no taste. You go on for many millions of years, licking up that bottle. You'll never understand. If you want to understand, then Kṛṣṇa says here:

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ

[Bg. 4.34]

The same tattva. You have to approach a person who has seen tattva, tattva-darśinaḥ. So that tattva-darśī already explained. Bhaktyā mām abhijānāti [Bg. 18.55]. One can become tattva-darśī simply by devotional service. So for coming to the platform of devotional service one has to make some sacrifice. That is called tapasya. Tapasya means voluntarily accepting some difficult things. That is called tapasya. Therefore those who have not taken to that, those who have taken Bhagavad-gītā as a table talk, they cannot understand. Not Bhagavad-gītā should be preached amongst them. Therefore Kṛṣṇa is warning: idaṁ te na atapaskāya nābhaktāya. Idaṁ te nātapaskāya nābhaktāya kadācana: "Never describe, never described this Bhagavad-gītā." Kṛṣṇa said in the previous verse… People will not be able to understand. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This simple fact cannot be understood by any man who has not undergone some austerities, penances, and who has not become a devotee. It is not possible. Therefore Kṛṣṇa is warning: "Don't speak to these nonsense. They will not understand." But a devotee of Kṛṣṇa tries to make them devotee. Because Kṛṣṇa, in the next verse, says, ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati [Bg 18.68]. Mad-bhakteṣv abhidhāsyati. Here, in this verse, it is said, nābhaktāya: "Don't speak this truth of Bhagavad-gītā to the abhaktas," but if you can speak to the bhaktas… Ya idaṁ paramaṁ guhyam. Paramaṁ guhyam. It is the most confidential knowledge, most confidential part of Vedic knowledge. It is said in the beginning: sarva-guhyatamam. Sarva-guhyatamam: "most confidential." So paramaṁ guhyaṁ mad-bhakteṣu. Because from the beginning it is simply said, "Only the bhaktas can understand." Therefore it should be preached amongst the bhaktas. Mad-bhakteṣu abhidhāsyati, bhaktiṁ mayi parāṁ kṛtvā mām eva eṣyasi, eṣyati asaṁśayaḥ.

So this is another opportunity. Just create everyone, everyone, especially… Caitanya Mahāprabhu said, bhārata-bhūmite manuṣya-janma haila yāra: [Cc. Ādi 9.41] "Anyone who has taken birth in this holy land of Bhāratavarṣa…" Janma sārthaka kari' kara para-upakāra. This is the injunction of Caitanya Mahāprabhu, that "First of all, make your life perfect. Just try to understand what is Kṛṣṇa and what is Bhagavad-gītā and make your life practical in understanding Bhagavān and the bhakti." Janma sārthaka kari'. "Then go and preach all over the world." Paropakāra. Because the whole world is in darkness. They are too much materially congested. Their brain… Big, big professors, they say, "After death, there is no life." And they are going as teachers and professors. So especially in the western world, they are so much engrossed. So our request is, those who are actually intelligent: "Take to this Kṛṣṇa consciousness movement seriously, especially Indians, and try to preach all over the world." They are also hankering after it. And Kṛṣṇa says that simply by trying to preach the philosophy of Bhagavad-gītā as it is, then he become a great devotee of Kṛṣṇa. Bhaktiṁ mayi parām. Parā-bhakti. That parā-bhakti, already explained:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

Parā-bhakti. Na aparā. Aparā means material, and parā means transcendental. Parā-bhakti. Without coming to the stage of parā-bhakti, one cannot understand Kṛṣṇa. So that parā-bhakti means one must be freed from all sinful activities. Yeṣām anta-gataṁ pāpam. Not ordinary man. Yeṣām anta-gataṁ pāpaṁ janānām, janānāṁ puṇya-karmaṇām. Those who are always engaged in pious activities, they cannot be engaged in sinful activities. By pious activities, constantly being engaged in pious activities… Then what is that pious activities? Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. Simply if you hear and chant Hare Kṛṣṇa mahā-mantra, puṇya-śravaṇa-kīrtanaḥ, you become pious. Even you, you do not understand, if you simply engage. So the method is very simple. You can become pious and you can become free from all sinful activities. So

yeṣāṁ (tv) anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

[Bg. 7.28]

Then he can surrender unto Kṛṣṇa: vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. These are the process, simple processes. You, we have to simply take it seriously. So therefore this Kṛṣṇa consciousness movement is prohibiting the four pillars of sinful life. What is that? Illicit sex life. Illicit sex life. And meat-eating. Meat-eating. Meats, fish, egg, everything. Āmiṣa. Āmiṣa-bhoja. Meat-eating. And intoxication. All kinds of intoxication. Not only liquor or LSD, but also tea, coffee, cigarette, everything. Illicit sex life, meat-eating, and intoxicant and gambling. These are the four pillars of sinful life. So we are advocating: "Please give up these four principles of sinful life and chant Hare Kṛṣṇa mantra, at least sixteen rounds." You become situated in the transcendental position, and you can understand what is Kṛṣṇa and what is Bhagavad-gītā. Thank you very much. Hare Kṛṣṇa. [break]

Indian man (1): …can be removed. Nistraiguṇya, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. If there is a contradiction between the principles taught by Vedas and taught by Gītā? Sir?

Prabhupāda: Nistraiguṇya. As soon as you become a devotee, you become nistraiguṇya. As soon as you become a devotee, pure devotee of Kṛṣṇa, you are situated on the platform of nistraiguṇya.

Indian man (1): Traiguṇya-viṣayā vedāḥ…

Prabhupāda: Traiguṇya means these three qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa. So the whole Vedic literature is describing how to get out of this entanglement of three guṇas. So as soon as you come out of these three guṇas, then you become nistraiguṇya.

Indian man (1): Nistraiguṇyo bhavārjuna.

Prabhupāda: Ahh. So how you can become nistraiguṇya? That is also stated in the Bhagavad-gītā:

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

[Bg. 14.26]

This is nistraiguṇya. If you engage yourself in unadulterated, avyabhicāreṇa, devotion, then you become immediately situated on the platform of nistraiguṇya. Sa guṇān samatītyaitān brahma-bhūyāya kalpate. So pure devotional service means anyābhilāṣitā-śūnyam [Brs. 1.1.11]. Anyābhilāṣitā-śūnyam. Anyābhilāṣa. We have got so many desires, all material desires. So one should be free from all material desires. Jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167]. Jñāna, nirbheda-brahmānusandhanaḥ(?). This is generally understood as jñāna. And karma means to be elevated to the higher planetary systems, heavenly planets. So anāvṛtam. We should not be touched with jñāna and karma. Neither we have any material desires. Ānukūlyena kṛṣṇānuśīlanam. Simply cultivating Kṛṣṇa consciousness ānukūlyena, favorably. Bhaktir uttamā. That is the highest platform of devotional service.

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

When we become free from all designations… We have so many designations: "I am Indian," "I am American," "I am brāhmaṇa," "I am this," "I am that." These are our upādhi. I am pure soul. And as pure soul, I am part and parcel of Kṛṣṇa. My only business is to serve Kṛṣṇa. Ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā [Cc. Madhya 19.167]. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]. Hṛṣīka, the senses, when the senses are engaged in the service of the proprietor of the sense, Hṛṣīkeśa, that is called bhakti. So nistraiguṇya means to be situated on the platform where these three guṇas cannot affect. That is nistraiguṇya.

Indian man (2): That mama sa janmakāra, (?) that means we cannot be exactly Kṛṣṇa. We can be like Kṛṣṇa, but not exactly like Kṛṣṇa by bhakti.

Prabhupāda: No, no. You cannot become Kṛṣṇa.

Indian man (2): Mama sa janmakāra.

Prabhupāda: What is that? Mānuṣya? That is mental speculation. Kṛṣṇa is asamaurdhva. Nobody can become Kṛṣṇa, nor even equal to Kṛṣṇa. Ekale īśvara kṛṣṇa āra saba bhṛtya. Only master is Kṛṣṇa and everyone is servant. This is our real position. Everyone.

ekale īśvara kṛṣṇa āra saba bhṛtya

yāre yaiche nācāya se taiche kare nṛtya

[Cc. Ādi 5.142]

According to the direction of Kṛṣṇa, we are dancing in different activities. Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. Kṛṣṇa is situated in everyone's heart. I wanted to do something, desire; Kṛṣṇa reminds me: "Now here is the opportunity. I give you opportunity. Now you can do it." Mattaḥ smṛtir jñānam apohanaṁ ca. So if you want to forget Kṛṣṇa, Kṛṣṇa will give you such intelligence that you'll forget Him. And if you want to serve Kṛṣṇa, Kṛṣṇa will give you such intelligence as you'll be able to serve Kṛṣṇa.

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

[Bg. 10.10]

So it is up to you whether you want to forget Kṛṣṇa or you want to serve Kṛṣṇa. If you want to serve Kṛṣṇa, Kṛṣṇa will give you intelligence how you can elevate yourself by serving. And if you want to forget Kṛṣṇa, Kṛṣṇa'll give you such intelligence that you'll forget forever. That is Kṛṣṇa.

Indian man (3): So many times Lord Kṛṣṇa told us: mama vartmānuvartante yantrārūḍhāni māyayā, īśvaraḥ sarva-bhūtānām [Bg. 18.61]. I want to know why He's so unkind and He allows us to sin. That people, He wants to go. They are very persevering. And He again said, yatato hy api kaunteya puruṣasya vipaścitaḥ, indriyāṇi pramāthīni. He should have helped the nature, how to leave the whole universe, so (that) if mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ, if the (indistinct) the way, the royal road, the royal road of Kṛṣṇa, Lord Kṛṣṇa, should be very easier.

Prabhupāda: So mama vartmānuvartante means that just like on the top of, just like there so many skyscraper buildings in America. A hundred and five stories. I think that is the latest. So suppose you have to go to the topmost flat. There is staircase. So everyone is trying to go there. But someone has passed, say, ten steps. Another had passed, say, fifty steps. Another has hundred steps. But you have to complete, say, two thousand steps. So the staircase is the same. Mama vartmānuvartante. Because the aim is to go to the topmost flat. But the one who has passed ten steps, he is lower that one who has passed fifty steps. And the one who has passed fifty steps, he's lower than who has passed hundred steps. So similarly, there are different processes. But all the processes are not the same. They're aiming at the same goal, karma, jñāna, yoga, bhakti, but bhakti is the highest step. Because when you come to the platform of bhakti, then you can understand what is Kṛṣṇa. Not by karma, jñāna, yoga. That is not possible. You are trying, you are going towards that aim, but Kṛṣṇa says, bhaktyā mām abhijānāti [Bg. 18.55]. He does not say, "By jñāna, by karma, by yoga." No. That you cannot understand. You can go forward, steps. But if you want to know Kṛṣṇa, then bhakti. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. This is the process. Therefore mama vartmānuvartante means "Everyone is trying to come to Me, according to their capacity, ability, but one who actually wants to understand Me, the simple process…" Just like the staircase is there, but not in this country, in Europe and American countries, side by side, there is lift, elevator. So instead of going step by step to the highest flat, you take the help of this lift. You go immediately, within a second. So if you take the lift of bhakti, then immediately you come in contact with Kṛṣṇa directly. Instead of going by step by step by step. Why should you take? Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "You simply surrender unto Me. Your business is finished." Why should you labor so much, step by step by step by step by…? [break]

Indian man (4): … is, what about the statement: jñānī tv ātmaivam eva tvam?

Prabhupāda: Yes. That jñānī does not mean nirbheda-brahmānusandhanaḥ(?). Jñānī, without jñāna, how one can become bhakta. Because the result of jñāna is to become brahma-bhūtaḥ. So those who are taking bhakti as sentiment, they may fall down. Sa bhaktaḥ prākṛtaḥ smṛtaḥ. Prākṛta-bhakta means sentiment. But jñānī-bhakta, one who becomes a devotee, knowing Kṛṣṇa, what He is, he's very important.

Devotee: Śrīla Prabhupāda, someone has put the question that: "Who will carry on this movement after you?"

Prabhupāda: Who is asking me, he'll do it. (laughter) [break]

Indian man (5): Can I ask my good devotees your plan to carry again, to push your movement after you, that what is after Śrī Bhaktivedanta Prabhu, to keep this ladder of, keep this ladder held up: Hare Kṛṣṇa, Hare Kṛṣṇa.

Prabhupāda: That is mentioned in the Bhagavad-gītā:

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

[Bg. 4.1]

First of all, Kṛṣṇa spoke this Kṛṣṇa consciousness science to the sun-god, and the sun-god Vivasvān explained it to his son Manu. And Manu explained to his son Ikṣvāku. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. So this science is understood by the paramparā disciplic succession. So as we have understood by the paramparā system from my Guru Mahārāja, so any of my students who will understand, he will keep it running on. This is the process. It is not a new thing. It is the old thing. Simply we have to distribute it properly, as we have heard from our predecessor ācārya. Therefore in the Bhagavad-gītā it is recommended: ācārya upāsanam: "One must approach ācārya." Ācāryavān puruṣo veda. Simply by speculating, by so-called scholarship, it is not possible. It is not possible. One must approach the ācārya. So the ācārya is coming by paramparā system, disciplic succession. Therefore Kṛṣṇa recommends, tad viddhi praṇipātena paripraśnena sevayā: [Bg. 4.34] "One should approach the ācārya and try to understand by praṇipāta, surrender." This whole thing is depending on surrender. Ye yathā māṁ prapadyante. The surrender process, the proportion of surrender, is the means of understanding Kṛṣṇa. If we are partially surrendered, then we understand Kṛṣṇa partially. So ye yathā māṁ prapadyante. It is the proportion of surrender. The one who has surrendered fully, he can understand this philosophy and he can preach also, by the grace of Kṛṣṇa. What is that? [break]

Indian man: I want to ask you one more question. [break]

Prabhupāda: Anyone can become perfect in his own position simply if he receives this transcendental message by proper aural reception. Śruti-gatāṁ tanu-vāṅ-manobhiḥ… [break] …five thousand years, Kṛṣṇa says forty-millions of years, He spoke…

Indian man (6): Forty millions of years, but as it is, Gītā was made to Arjuna five thousand years back. And so before five thousand years back, who was that surrendering. Russia says that there may be five million years. That is what they say. Even today, you say or I say, then the world, ten million years back. That doesn't solve the problem. The problem is that Gītā was written down or dictated or recited about five thousand years back. So what was there before five thousand years back? Was there Kṛṣṇa consciousness?

Prabhupāda: Why, yes…

Indian man (6): Or was there, it was, it was given to… Hear me. Veda is the oldest scripture in the world. So all other are based on, after Veda, out of Veda. So if before one surrenders to Kṛṣṇa, what becomes of him?

Prabhupāda: Yes, in the Vedas, there are Kṛṣṇa consciousness mentioned. It is not that five thousand years ago only Kṛṣṇa consciousness. No, in the Vedas there is Kṛṣṇa consciousness. In the Vedas.

Indian (7): Guru Mahārāja, one more question. Do you not project this Kṛṣṇa consciousness movement is an improvement over the whole…

Prabhupāda: Yes. This is the only solution of all problems. This is the only solution. (end)

721209BG.AHM

Bhagavad-gītā 18.67-69

Ahmedabad, December 9, 1972

Prabhupāda: …about Kṛṣṇa's forbidding Arjuna not to speak this Bhagavad-gītā to a person who is not very much advanced in austerity and penance. The verse is on the Eighteenth Chapter, verse number 67, in which Kṛṣṇa says to Arjuna:

idaṁ te nātapaskāya

nābhaktāya kadācana

na cāśuśrūṣave vācyaṁ

na ca māṁ yo 'bhyasūyati

Kṛṣṇa says, "This confidential knowledge may not be explained to those who are not austere or devoted or engaged in devotional service, nor to one who is envious of Me." So Kṛṣṇa, the Supreme Personality of Godhead, He knows very well that there will be so many rascals who are envious of Him. Actually, everyone is trying… Because Bhagavad-gītā is very popular book of profound knowledge, everyone is trying to prove his own theory through the medium of Bhagavad-gītā, excluding Kṛṣṇa. This is going on. They want to kill Kṛṣṇa, demonic. Anyone who is trying to kill Kṛṣṇa, he's a demon. So to warn the devotees from these demons, this śloka was spoken by Kṛṣṇa Himself.

Atapaskāya. Actually, one who is sinful, who is not undergoing the method of austerities, penance, what he will understand about Bhagavad-gītā? It is not a table talk. People are taking it as a table talk. By so-called scholarship… That is not possible. Just like it is said that unless one is a brāhmaṇa, qualified brāhmaṇa, he should not touch the Vedas. That means what he'll understand? Unless one has attained the brahminical qualification: truthfulness, cleanliness, controlling the senses, controlling the mind, simplicity, tolerant, full of Vedic knowledge, practical application in life, and full faith in the Vedas… This is, these are the brahminical qualifications. So unless one has attained the brahminical qualification, what he will understand, the Vedas? It is not that Mr. Max Muller translates Vedas. This is all nonsense. What Max Muller will understand Bhagavad, uh, Vedas? It is, these are not the subject matter of advanced in A-B-C-D. No. These are transcendental subject matter. Tat. Oṁ tat sat. Unless one is advanced… Everything… Just like on our ordinary life also, unless one has graduated, he cannot enter into the law college. So it is not prohibition. The law college is open for everyone. But he must be properly qualified to get entrance. Similarly, one must be properly qualified to enter into the transcendental subject matter. Everyone and anyone cannot. Śūdras, those who are in śūdra qualification, how they can understand Vedas? It is not possible.

Therefore Kṛṣṇa knows that mostly they are persons contaminated. Therefore He said, idaṁ te na atapaskāya. Those who are too much contaminated with the material qualities, three qualities: sattva-guṇa, rajo-guṇa, tamo-guṇa… So generally, people are contaminated with tamo-guṇa and rajo-guṇa. Hardly, at the present moment, hardly we shall find out one is qualified with the sattva-guṇa, brahminical qualification. Śāstra says, kalau śūdra-sambhavaḥ: "In this age, Kali-yuga, mostly all of them are śūdras." No brāhmaṇa, no kṣatriya, no vaiśya, according to qualification. You can, by force, you can say, "I am brāhmaṇa; because I am son of a brāhmaṇa, I am brāhmaṇa." That you can do, but that is not the qualification. If somebody says, "My father is high-court judge. Therefore I am a high-court judge," is that very nice proposal? One must attain the qualification of high-court judge, even though he's a son of a high-court judge.

So these things are mentioned in the śāstras, but we are defying. Nārada Muni says… Not ordinary authority.

yasya yal lakṣaṇaṁ proktaṁ

puṁso varṇābhivyañjakam

yad anyatrāpi dṛśyeta

tat tenaiva vinirdiśet

[SB 7.11.35]

The purport is that there are symptoms, characteristics, of brāhmaṇa, kṣatriya, vaiśya, śūdra. That is mentioned in Bhagavad-gītā: satyaṁ śamo damas titikṣā, satyaṁ śaucam, śamo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. Similarly, for kṣatriya, there are seven qualification. Similarly, for the vaiśyas, three qualification: kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam [Bg. 18.44]. And for the śūdras, only one: paricaryātmakaṁ kāryaṁ śūdra-karma svabhāva-jam. So the…, this is śāstras. This is the injunction of the Vedic literature. And Nārada Muni says, yasya yal lakṣaṇaṁ proktam. The symptoms, the characteristics, varṇābhivyañjakam, to indicate, or to decide, in which varṇa, whether this person belongs to brāhmaṇa-varṇa, or kṣatriya-varṇa or śūdra-varṇa, like that. So there are symptoms. So Nārada Muni says if these symptoms are found elsewhere… Yad anyatrāpi dṛśyeta. Suppose a śūdra, or a vaiśya, but he has got the qualification, symptoms, of a brāhmaṇa. So he should be accepted as brāhmaṇa, not as śūdra, as vaiśya. Similarly, a person born in brāhmaṇa family, if he has got the symptoms of a śūdra, he should be accepted as śūdra. This is the injunction in the śāstras. And Śrīdhara Svāmī, he says that simply taking birth in some particular family, brāhmaṇa family or kṣatriya family, one does not become so. It is the qualification. That is required.

So Bhagavad-gītā also… It is Vedic literature, spoken by the Supreme Personality of Godhead Himself. Veda apauruṣeya. Veda means the knowledge given by God, Kṛṣṇa, First the knowledge was given to Brahmā. Tene brahma hṛdā ādi-kavaye [SB 1.1.1]. Brahmā received the knowledge from the Supreme Personality of Godhead, Vedic knowledge. Therefore it is called apauruṣeya. Veda does not mean it is written by some ordinary man, as we write some books. No. It is not like that. Apauruṣeya. Coming directly. So similarly, the Bhagavad-gītā is also coming directly from Kṛṣṇa. Therefore it is Vedas. Vedānta-vid vedānta-kṛd ca aham. Kṛṣṇa says, in the Fifteenth Chapter, that:

sarvasya cāhaṁ hṛdi-sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyo

vedānta-kṛd veda-vid eva cāham

[Bg. 15.15]

He is actually the Vedānta, compiler of Vedānta, Vedānta-sūtra. The most important philosophical theses-not theses, but actually… So Kṛṣṇa knows what is Vedānta. And what He says, that is Vedānta. Veda, Veda means knowledge. Anta, anta means the last word. So what is the last word of Vedānta? Last word is to know the Supreme Personality of Godhead. Vedaiś ca sarvaiḥ. Not only Vedānta-sūtra, but also all the Vedas. Sāma, Yajur, Atharva, Ṛk, the ultimate objective is Kṛṣṇa, to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15], Kṛṣṇa says. So Bhagavad-gītā is also Vedānta because the Supreme Person, who spoke Vedānta… As, as Vyāsadeva, incarnation of Nārāyaṇa. So Nārāyaṇa and Kṛṣṇa, the same, identical. So therefore incarnation of Nārāyaṇa, Vyāsadeva, wrote Vedānta-sūtra. Therefore Kṛṣṇa knows what is Vedānta. And if we accept Kṛṣṇa as He's saying, that, then we become actually vedāntī. Not artificially.

So here Kṛṣṇa says that idaṁ te na atapaskāya na abhaktāya. Abhakta, rascal, will not understand what is Bhagavad-gītā. Nābhaktāya. In the beginning also, Kṛṣṇa, before speaking Bhagavad-gītā, He selected Arjuna because… He said, bhakto 'si priyo 'si me rahasyam etad uttamam: [Bg. 4.3] "The mystery of Bhagavad-gītā, it is very transcendental subject matter. Therefore I shall speak to you." "Why? Why You are selecting me? I am not a Vedantist. I am not a sannyāsī. I am ordinary gṛhastha. That also, I am a soldier, fighting man. Why You are selecting me?" Bhakto 'si: "Because you are My devotee." Nobody can understand Bhagavad-gītā unless he's a devotee of Kṛṣṇa. It is not a rascaldom, that you speculate some interpretation, speculation. No, these things are not allowed, strictly. Therefore we are presenting Bhagavad-gītā as it is, without any malinterpretation. This is the significance. And people are appreciating. Macmillan Company, our publisher, they printed fifty thousand copies of this book in August, and it was finished by October. Not in this country, of course. In Europe and America. We have got very good demand for our books, all these books. We are selling twenty-five to thirty thousand rupees' worth books daily all over the world.

So Kṛṣṇa warned… Here, the gentleman, he's not present here, who wrote me this letter? So it is the warning. Because ordinary man, they will simply spoil. They do not know what is the purpose of Bhagavad-gītā. The simple thing, Bhagavad-gītā, is that God, the Supreme Personality of Godhead, He is the origin of everything, and we are also part and parcel of God, and our business is to serve God. That's all. Where is the difficulty to understand? Just like this finger is the part and parcel of my body. The business of finger is to carry out my order. I ask the finger: "Please come here." "Yes, I am ready." "Come here." "Yes, I'm ready." Similarly, we should be like that, always ready to carry out the order of Kṛṣṇa. That is Kṛṣṇa consciousness. Just like Arjuna did. Arjuna, in the beginning, he denied to carry out the order of Kṛṣṇa. Kṛṣṇa wanted fight. He said, "No. Kṛṣṇa, I cannot fight. I cannot kill my kinsmen, the other side, my brothers, my nephews, my grandfather. No. I stop." Then Kṛṣṇa explained the actual position and He asked him: "Now, what is your decision? You can do whatever you like. I have explained everything." He said, "Yes, kariṣye vacanaṁ tava [Bg. 18.73]." This is Kṛṣṇa consciousness. One must be ready to do anything for Kṛṣṇa. That is Kṛṣṇa consciousness. Not that "According to my whims, I shall decide." No, this is position. We must be ready because we are part and parcel of Kṛṣṇa. Just like my hand is moving because we are part and parcel of Kṛṣṇa. Just like my hand is moving because I want to move it, similarly, we are all, all living entities, we are part and parcel of Kṛṣṇa; therefore, our duty is simply to move according to the will of Kṛṣṇa. That is Kṛṣṇa consciousness.

Therefore this philosophy cannot be understood by ordinary person. Therefore He said, na atapaskāya. Tapasya. This life is meant for tapasya, not to lead a life like hogs and dogs. This human… That is not human life. That is hogs' and dogs' life. That is a state…, the statement of Ṛṣabhadeva:

nāyaṁ deho deha-bhājāṁ nṛloke

kaṣṭān kāmān arhate viḍ-bhujāṁ ye

tapo divyaṁ putrakā yena sattvaṁ

śuddhyed yasmād brahma-saukhyaṁ tv anantam

[SB 5.5.1]

We are all hankering after happiness. But we do not know how to get happiness. That is advised by Ṛṣabhadeva, father of Mahārāja Bharata, under whose name this planet is called Bhārata-varṣa. This planet, not this country. Bhārata-varṣa. Formerly it was known as Ilāvṛta-varṣa. So after the reign of Mahārāja Bharata, Emperor Bharata, this planet is called Bhārata-varṣa. But because we have lost our culture now, we are now a small piece of land. Just like Pakistan went. We could not maintain our culture. Formerly, the kings were maintaining the culture and controlling the whole world. So it is warning that those who have not undergone austerities, as Ṛṣabhadeva says, that this human form of body… Everyone has got a material body. The cats and dogs and hogs and trees and everyone has got. But ayaṁ dehaḥ nṛloke, especially in the human society, it is not meant for gratifying the senses, working very hard, whole day and night, like the hogs. The very example is given: hogs. Viḍ-bhujām. Viḍ-bhujām means hogs, the stool-eater. The stool-eater, you'll find the stool-eater, the whole day and night searching after stool: "Where is stool? Where is stool?" At night also, you'll find engaged. Day also, engaged. These are the examples by nature. What for? What is the business? Now, eating stool. And then, as soon as he gets some strength, then sex. Never mind, mother, sister, or anything. This is hog civilization. "Eat whatever you like, no discrimination even up to stool, and then have sexual intercourse. That's all."

So this is the warning of Ṛṣabhadeva, that this human life is not meant for this purpose, like hogs and dogs. Then what it is? Tapa. That is state…, stated here also: nātapaskāya. One who has not undergone austerities and penances according to the Vedic system, what he can understand Bhagavad-gītā and the Vedas? Therefore He has warned. And what is the result of tapasya? To become bhakta, devotee. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. One who has actually undergone austerities, penances, then the result will be that he will surrender to the Supreme Personality of Godhead. That is bhakta. So after tapasya, one becomes bhakta. And as soon as one becomes bhakta, he enjoys life. He enjoys life. Natural stage. That is mukti. Hitvā anyathā-rūpam. Muktir hitvā anyathā-rūpam. Anyathā-rūpam means defying the authority of God. That is anyathā-rūpam. Because we are a part and parcel of God, therefore our business is to abide by the orders of God. But as soon as we defy God, that is anyathā-rūpam. So mukti means hitvā anyathā-rūpam. That is mukti. Mukti means hitvā anyathā-rūpam, giving up this nonsense practice, defying God. Anyathā-rūpam. Sva-rūpeṇa vyavasthitiḥ, to be situated in his own constitutional position. What is the constitutional position? The constitutional position is to serve. Just like part and parcel of my body, this finger, is to serve the body. This is constitutional position. If the finger denies, "No, I am God. Why shall I serve you?" that is anyathā-rūpam.

So mukti means to give up anyathā-rūpam. And that is the demand of Kṛṣṇa. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "You have manufactured so many rascaldom in the name of religion. Give up all this nonsense. Simply surrender unto Me." This is wanted. But Kṛṣṇa knows that "If I say to the rascals, 'Surrender unto Me,' he'll take otherwise." A big scholar says, "Oh, this is too much, sophistry." Kṛṣṇa is demanding: "Simply surrender unto Me," and the commentor, commentator is remarking, "Oh, this is too much." And actually we are feeling: "Why we shall surrender to Kṛṣṇa? We have got many other… We have got another Kṛṣṇa, another this, another this… Why alone to Kṛṣṇa?" Because he cannot understand. Because he has not undergone penance and austerities and not has become a devotee, how he can understand Kṛṣṇa? Therefore He's warning, "Don't talk this thing, this surrender unto Me, or surrender to Kṛṣṇa, to the rascals and nonsense. They'll not accept it." Therefore He has warned. But if you say, "Why you are preaching?" we are taking the risk. We know that ordinary person, they'll not understand, but it has become our duty because we are servant of Kṛṣṇa. The servant of Kṛṣṇa, we are going from country to country, from door to door, and flattering them, falling them, falling down on their lotus feet.

Just like Prabodhānanda Sarasvatī said, dante nidhāya tṛṇakaṁ padayor nipatya. He was a great devotee of Lord Caitanya. Caitanya and Kṛṣṇa, the same. So he says, "I have taken a grass on my mouth." That is a Indian system, you know. To accept a grass, that means to become very humble. Dante nidhāya tṛṇakaṁ padayor nipatya. "And falling down on your feet," kāku-śataṁ kṛtvā cāhaṁ bravīmi, "I am flattering you hundred times. I am just appealing to you one thing." "What is that?" He sādhavaḥ: "You are a very great man. You are a very pious man. But I request you: 'You give up everything. Whatever you nonsense, you have learned, please give up.' " "Then what I have to do?" Caitanya-candra-caraṇe kuruta anurāgam: "Just become a devotee of Lord Caitanya." And becoming Lord Caitanya, devotee of Lord Caitanya, what, what is the business? Lord Caitanya says, āmāra ājñāya guru hañā tāra' ei deśa, yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. Just that "On My order, you become a guru." And what is the business of guru? The guru's business is, yāre dekha tāre kaha kṛṣṇa-upadeśa: "You simply spread what Kṛṣṇa has said, or what is said about Kṛṣṇa, kṛṣṇa-upadeśa." Upadeśa means instruction. The instruction which is given by Kṛṣṇa, or the instruction given about Kṛṣṇa, that is called kṛṣṇa-upadeśa, kṛṣṇa-kathā.

So Bhagavad-gītā is kṛṣṇa-upadeśa. Directly Kṛṣṇa giving the instruction. And Śrīmad-Bhāgavatam is the instruction about Kṛṣṇa. So this is our business. We have become guru, spiritual master, not with a false position, that "I have become God." No. We are servant, simply servant, ordinary servant. Just like post peon. Not very high salaried servant. Ordinary, third-class servant. What is our business? To deliver the letter. That's all. "Here is your letter, sir." So to become spiritual master is not very difficult. Any ordinary man can become, provided he becomes a pure servant, delivering the letter. "Here is Kṛṣṇa's message, sir. You surrender to Kṛṣṇa." Kṛṣṇa says, "Surrender unto Me." We, spiritual master, we say, "Surrender to Kṛṣṇa." Where is my difficulty? I haven't got to manufacture things by high meditation and tapasya. This is tapasya, simply to become a faithful servant of Kṛṣṇa. That's all. So where is the difficulty? This is tapasya, that "I shall not speak anything beyond what Kṛṣṇa has spoken." This is tapasya. But if I want to adulterate, "Oh, I am bigger than Kṛṣṇa. I am greater than Kṛṣṇa. I am Kṛṣṇa," then you spoil the whole thing. That's all. Therefore it is warned: idaṁ te na atapaskāya nābhaktāya kadācana. "Never speak to rascals." Na ca aśuśrūṣave. One who's not… Here is another opportunity, one is eager to hear.

So we are speaking to persons who are at least eager to hear. Śuśrūṣave. Vācyaṁ na ca māṁ yaḥ abhyasūyati. Abhyasūyati means one who is envious. So this is right warning. But still, our Kṛṣṇa consciousness movement is to create the situation so that people may kindly hear about Kṛṣṇa. That is our business. Although it is warned that if we discriminate in that way, that here is a person, he has not undergone any austerities. He's not a devotee, he's not, I mean, prepared to hear, then where we shall find our customer? The whole world is like that. (Hindi) Phag gause sei gan oja.(?) If, if, if A gentleman tried to find out who is the thief in this village, and after scrutinizing, he saw everyone is thief. So what to discriminate? So world is so situated now-no tapasya. Just like we are simply asking people, requesting people: "Kindly give up these four principles." What is that? Illicit sex and meat-eating and intoxication and gambling. Oh, it is very difficult. People find it very difficult. Even a person like Lord Zetland. He was proposed that… He, he inquired… One of my Godbrothers went to London, and he was talking with Lord Zetland, Marquis of Zetland. So Marquis of Zetland inquired, "Well, Swamiji, can you make me a brāhmaṇa?" "Yes, we can make you brāhmaṇa." "How?" "Now, you just give up illicit sex, meat-eating, intoxication and gambling." "Ohhh, it is impossible. This is our life. This is our life, to have boyfriend and girlfriend and drinking and meat-eating and gambling. If we give up all this, then where is our life?"

Therefore we require tapasya. This is tapasya. Here is only four simple things. And if you ask anybody give up drinking tea, oh, you will find a thunderbolt. Thunderbolt. "Oh, what you are speaking? I shall give up tea-drinking?" "At least, you are a sannyāsī." "No, I have to drink tea in the morning, at least, so big cup. (laughter) And then smoking gāñjā. And I become God." This is going on. This is going on. Therefore it is warned: "Don't talk this, the philosophy of Bhagavad-gītā, to the rascals who has no austerities, who has no devotion, who is not prepared to hear." But the servant of Kṛṣṇa, they take all risk for Kṛṣṇa's sake. Just like Rāmānujācārya. Śrī Rāmānujācārya, his spiritual master said, "My dear son, the mantra which I am giving, you shall silently chant and you'll be delivered. It is so powerful. Don't chant this mantra loudly so that others can hear." So Rāmānujācārya thought, "If the, this mantra is so powerful, that if others hear they'll also be delivered, so why not?" He immediately went to the market and began to chant the mantra. So his spiritual master became very angry, that "I told you not to chant loudly so that others may not hear." So he said, "My Lordship, I have done offense unto you. That's all right. For this, I can, I am prepared to go to hell. But if this mantra is so powerful, I must speak to everyone."

So that is our proposal. Although we are warned not to speak to the rascals, but still, we are flattering, "My dear sir, please hear, please hear, please hear. Please give up this habit. Please do it." So to turn one man to Kṛṣṇa consciousness we have to shed hundred tons of blood. So therefore it is warned. We are not easy-going, that not to preach. We have taken the risk to preach. And it has, it is becoming successful. People will take it. So although Kṛṣṇa warns, "Don't speak to these classes of men," we take the risk. Because our philosophy is that-not my philosophy; that is Vaiṣṇava philosophy-that others may go, they may be delivered. Prahlāda Mahārāja said that "My dear Lord, for my personal self, I do not bother. I have no problem. I am simply thinking of these fools." Māyā-sukhāya bharam udvahato vimūḍhān: [SB 7.9.43] "Simply for māyā-sukha, temporary happiness, they are working so hard, like dogs and hogs. I am simply concerned for them. For me, I have no concern. I can chant Your holy name anywhere." So this warning of Kṛṣṇa is all right, but a pure devotee, in spite of warning of Kṛṣṇa, they approach the atapaskāya, abhaktāya, and flatter them: "Please take to Kṛṣṇa consciousness." That we should do. Kṛṣṇa will be pleased.

That is explained in the next verse:

ya idaṁ paramaṁ guhyaṁ

mad-bhakteṣv abhidhāsyati

bhaktiṁ mayi parāṁ kṛtvā

mām evaiṣyaty asaṁśayaḥ

[Bg 18.68]

And next śloka He says: na ca tasmān manuṣyeṣu kaścin me priya-kṛttamaḥ: [Bg. 18.69] "Anyone who tries to preach this Bhagavad-gītā philosophy, nobody's dearer than him to Me." So we, our business is to become a little recognized by Kṛṣṇa. So we shall go on preaching like this at all risk.

Thank you very much. [break]

Guest (1) (Indian man): Some of the latest findings of the psychologists says that when child grows and becomes a man, his ego also develops and it also becomes a man. Now, if the, if it is all the ego and his personality and identity also dissolved, and, and how he can live or how we can develop or how we can progress? Because the whole, whole progress is this, the progress of ego.

Prabhupāda: First thing is that ego, if you are qualified with false ego, that ego development is dangerous for you. Suppose you are…, you are falsely thinking that you are king. Although you are a servant, you are thinking, "I am king." This is false ego. And if you increase this false ego, then where is the benefit? You are misled. Is it not?

Guest (1): That is the personality of man today.

Prabhupāda: No, personality, falsely, he should be personal. You, you should be egoistic in right way. As your position is. If you falsely think that "I am this," so what is the use of such increasing that ego? It is psychologically wrong. Just like madman, he is thinking, "I am the king of this Ahmadabad." And if he increases that ego, what benefit he'll get? Just like the madman does also. He falls down on the street: "I am the king." So this kind of false ego increasing is simply suicidal. If it is right ego… Therefore the Vedas says that "You are not this body. You are spirit soul. Ahaṁ brahmāsmi." That is right ego. And if I am thinking I am this body, then that kind of increasing the ego is a dangerous. That is actual… The Americans are: "We are the greatest nation." The Indians are thinking, Pakistan is thinking. There is fight. You increase your ego, I increase my ego. Then we fight. What is the benefit of this ego? But if every one of us thinks that "I am servant of Kṛṣṇa," increase that, then there will be happiness. Everyone is thinking, "I am a competitor of Kṛṣṇa." "Why Kṛṣṇa shall become God? I am God." That kind of ego is cause of falldown. It will never become any happy situation.

Guest (2) (Indian man): Sir, in this world, people like us, who are serving the people, they say…, we say that with all the people, politicians, economists, educators, schools and laborers everywhere, he says, and we repeat also, those who are just like brāhmaṇas and laymen, that īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat, tena tyaktena bhuñjīthā [Īśo mantra 1]. And we say that…

Prabhupāda: Do you think the politicians follow īśāvāsyam idaṁ sarvam?

Guest (2): Poor people…

Prabhupāda: Then?

Guest (2): What is there in the poor people and…

Prabhupāda: No, no. When you cite īśāvāsya and at the same time "politicians" and "leaders," do you think the leaders and the politicians follow īśāvāsya philosophy?

Guest (2): Serving poor people, we can serve, not by bhajana, simply by repeat some utterances of Kṛṣṇa. If it is like this, and sincerely and seriously, for the whole life, it people do like this…? Now how to understand that God is there in nature, everywhere pervading, and He serves the whole body in whatever capacity, then how it can be…?

Prabhupāda: So just like I say that there is butter in the milk. And I give you one mound of milk, "Find out the butter." So you have to churn it. Similarly, God is everywhere, that's a fact. Just like a tree. The tree is everywhere, in the leaf, in the twig, but if you have to find out where is the actual tree, it is the root. If you water the root, then the whole tree is nourished, and if you simply water all the leaves, the whole day you will spoil and the tree will be spoiled. That is going on. You do not know what is the root. Foolishly, you are watering the leaves. What will be the benefit? The tree will die, and your energy will be spoiled. You find out the root. The root is Kṛṣṇa. Sarvasya cāhaṁ hṛdi… Ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. So as soon as you come to Kṛṣṇa consciousness… Just like in this old age, we are traveling all over the world to do benefit to the people because we are hankering that people should become Kṛṣṇa conscious. Don't you think that we are serving the people everywhere? We are not sitting idle. So anyone who will be really Kṛṣṇa conscious, he'll not be idle. He'll serve the whole human society, everywhere. Not only human society, the animal society, everyone. A Kṛṣṇa conscious person will not allow an ant to be killed. But the so-called humanitarians, they're sending ten thousand cows daily to the slaughterhouse. What is the benefit? They do not know what is beneficial work, what is humanitarian work. But a Kṛṣṇa conscious person will think, "Oh, why these animals should be sent to the slaughterhouse?" That is the difference. You be Kṛṣṇa conscious. Then everything will be automatically done. That is wanted. Kṛṣṇa says, sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ [Bg. 14.4]. If you are Kṛṣṇa conscious, then you'll see that "Every living entity, not only human society, but the animal society, the bird society, tree society, the aquatic society-all living entities, they're all sons of Kṛṣṇa. Why shall I kill a fish or a cow, or a goat? He's also son of Kṛṣṇa." This is Kṛṣṇa consciousness. And you are doing humanitarian work and sending so many animals, thousands of animals, to the slaughterhouse. What is this? What these poor animals have done? Because you are not Kṛṣṇa consciousness, you are discriminating in this way, that the human society should be given protection, the animal society should be slaughtered. Is that very good? Is that good consciousness? Just like the Christian people say that the animals have no soul-because they want to eat meat. Christ says, "Thou shalt not kill." They interpret in a different way. So you can make your own mental concoction, but if you require to be right person, you have to take direction from the authorities. That is required. [break]… without being Kṛṣṇa conscious, anyone who wants to serve, he serves himself only. You see? These leaders, they… Of course, they give that "We are going to serve the country…" Factually, if we study scrutinizingly, he's serving himself only. (laughter) That's all. [break] Hare Kṛṣṇa. (end)

Bhagavad-gītā General Lectures

721208BG.AHM

Bhagavad-gītā Lecture

Ahmedabad, December 8, 1972

Prabhupāda: …yesterday the definition of Bhagavān, ṣaḍ-aiśvarya-pūrṇa-bhagavān: all riches, all strength, all reputation, all beauty, all knowledge and all renunciation. Complete. Because I have got mill… [break] Whether one has got… [break] That is not million, trillion, billion; it is unlimited. Asamordhva. That is the version. God must be asama ūrdhva. Asamor… Nobody's greater than God, nobody's equal to God. That is God. If you find somebody equal to you, then you are not God. You may be demigod, but the God means supreme. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. That Supreme God is Kṛṣṇa. Parama, supreme. Nobody is equal to Kṛṣṇa, nobody's greater than Kṛṣṇa. Therefore Kṛṣṇa is God. There are so many gods nowadays. The… Actually, the Māyāvādī philosophers, they say everyone is Nārāyaṇa. But what is the proof? We find out from the śāstra that Nārāyaṇa has got four hands. So where is your four hands? You are claiming to become Nārāyaṇa. So where are your four hands? Just manifest your four hands at least so that we can understand you are Nārāyaṇa. (chuckles) No. Without four hands. And Nārāyaṇa is Lakṣmī-Nārāyaṇa. He's the husband of Lakṣmī, the goddess of fortune. So where is your goddess of fortune? You are begging from door to door. Where is your goddess of fortune? You have become Nārāyaṇa. This kind of God and Nārāyaṇa is going on, bluffing.

But we are not bluffed in that way. We follow the shastric injunction, what is Nārāyaṇa. We cannot accept Nārāyaṇa as daridra. Daridra-nārāyaṇa. What is this? Nārāyaṇa is the husband of the goddess of fortune. Lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi [Bs. 5.29]. How Nārāyaṇa can become daridra? So these are manufactured words. You cannot find all these words in the śāstra. They are manufactured, concoction. So we are not concerned with this concoction. Yaḥ śāstra-vidhim utsṛjya. We must follow the śāstras, the mahājana. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. We are not perfect. Therefore we have to follow the footprints of the perfect. And that is given in the śāstra, whom you have to follow.

svayambhūr nāradaḥ śambhuḥ

kumāraḥ kapilo manuḥ

prahlādo janako bhīṣmo

balir vaiyāsakir vayam

[SB 6.3.20]

Twelve mahājanas. We follow Lord Brahmā. Just like we belong to the Brahma-sampradāya, Madhvācārya-sampradāya. Gauḍīya…, Mādhva-Gauḍīya-sampradāya. Caitanya Mahāprabhu's spiritual master was Īśvara Purī. Īśvara Purī's spiritual master was Mādhavendra Purī. And Mādhavendra Purī belonged to the Madhvācārya-sampradāya. Therefore we present ourself belonging to the Madhva-Gauḍīya-sampradāya. Similarly… From Brahmā, there is one sampradāya. Similarly, there is another sampradāya from Lord Śiva, Rudra-sampradāya. And there is another sampradāya, Kumāra-sampradāya. Kumāraḥ kapilo manuḥ. That is Nimbārka-sampradāya. Similarly, there is another sampradāya from Lakṣmī, Śrī-sampradāya, Rāmānuja-sampradāya.

So we have to understand the philosophy through the sampradāya. Sampradāya-vihīnā ye mantrās te niṣphalā matāḥ. If you don't accept… In ordinary life also, in political field, to develop, one has to accept a party, this party or that Congress Party, or Jana-sanga Party, or this party. So the aim is the same. Aim is the same, to serve the country, to develop your country, but still, there are parties. Similarly, the aim is the same: to understand what is our relationship with God. But the development is made by different parties. So the parties are, must be bona fide. As Kṛṣṇa says, His party:

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

[Bg. 4.1]

evaṁ paramparā-prāptam

imaṁ rājarṣayo viduḥ

[Bg. 4.2]

Kṛṣṇa said that "First of all, I described, I instructed this yoga system, bhakti-yoga system, Bhagavad-gītā, to Vivasvān, the sun-god, and the sun-god, whose name is Vivasvān…" The particular name is also given. It is not vague, that… At the present moment, the predominating Deity in the sun planet is called Vivasvān. So he spoke this Bhagavad-gītā philosophy to his son, vivasvān manave prā…, Manu. Manu is the original person of the human society. Manuṣya. Man. So Manu spoke to his son, Ikṣvāku. Mahārāja Ikṣvāku. He's the first person of the sūrya-vaṁśa. There are two kṣatriya families: one, candra-vaṁśa, coming from the Moon, and the other from the Sun, Vivasvān. So Mahārāja Ikṣvāku is the original personality in the sūrya-vaṁśa kṣatriyas in which Lord Rāmacandra appeared. So in this way, there is paramparā system.

If we want to understand the real fact, then we must receive from the paramparā system. Just like we have got our genealogical table. I understand my great-great-grandfather by the paramparā system. Not that I manufacture some name. No. Therefore Kṛṣṇa says that imam, evaṁ paramparā-prāptam [Bg. 4.2]. The Bhagavad-gītā, knowledge must be received by the paramparā system, as it was spoken by Kṛṣṇa and as it has been received by the later ācāryas. Although there are different parties… Just like the Śrī-sampradāya, Brahma-sampradāya, Rudra-sampradāya. They are all in agreement that Kṛṣṇa is the Supreme Personality of Godhead. All these ācāryas. They'll not say anything that "Because I belong to Brahma-sampradāya, I speak something else." No. We are all in agreement that kṛṣṇas tu bhagavān svayam [SB 1.3.28]. That is accepted.

So Kṛṣṇa said to Arjuna: sa kāleneha yogo naṣṭaḥ parantapa. "In due…, in course of time, that paramparā system has been lost, or broken. Therefore," Kṛṣṇa said, "I am speaking the old truth unto you so that you begin the paramparā system again." So we have to accept Bhagavad-gītā by the paramparā system. Even the old system is broken, still, it is existing because Kṛṣṇa is speaking to Arjuna, and we have to understand Bhagavad-gītā as Arjuna understood. Then you are in the paramparā. And if you understand Bhagavad-gītā as some so-called scholar understands, then you are not understanding Bhagavad-gītā. You are understanding something nonsense, wasting your time. This is the fact. If you try to understand Bhagavad-gītā as Arjuna understood… That is not difficult. Arjuna's understanding is there in the Bhagavad-gītā. So if you follow the footprints of Arjuna, then you are rightly understanding Bhagavad-gītā. But if you are following the footprints of some rascal, then you are not understanding Bhagavad-gītā. You are understanding something else. This is the secret. Here we have got so many commentaries on Bhagavad-gītā, as one thinks. As if Kṛṣṇa left Bhagavad-gītā to be commented by some rascals to understand! Why? He said Bhagavad-gītā clearly. Why it is to be interpreted by some rascals? Did Kṛṣṇa mean that "I leave Bhagavad-gītā ambiguous and some learned scholar will come. He will explain"? What is this nonsense? Everything is clear. Bhagavad-gītā, in the beginning it is said that

dharma-kṣetre kuru-kṣetre

samavetā yuyutsavaḥ

māmakāḥ pāṇḍavāś caiva

kim akurvata sañjaya

[Bg. 1.1]

Now, why it should be interpreted that "Dharma-kṣetra means this, kuru-kṣetra means this, pāṇḍavāḥ means this"? Why? It is clear. Kurukṣetra still existing. Everyone knows. And that is dharma-kṣetra. Everyone knows. It is not known now. From the Vedic age. Kuru-kṣetre dharmam ācaret. Still people go there for performing ritualistic ceremonies. So Kurukṣetra is still there and it is dharma-kṣetra from time immemorial. Why it should be interpreted that "Kurukṣetra means this, and dharma-kṣetra means this"? Why? Where is the dictionary?

But because one has got some whims, he wants to fulfill his whims on the authority of Bhagavad-gītā, he interprets in a different way. Therefore we are presenting Bhagavad-gītā as it is, without nonsensically interpreting. Therefore it is being effective. Before me, many swamis went to the Western countries to preach this Bhagavad-gītā. Not a single person became a devotee of Kṛṣṇa. Not a single person. There is not in the history. And now Bhagavad-gītā is being presented as it is, thousands are becoming devotee of Kṛṣṇa. This is the secret. People give me credit that "Swamiji, you have done wonderful. Nobody could do it." I am not a wonderful man. Neither I do know anything magic. I have presented Bhagavad-gītā as it is. That's all. This is the secret. Anyone can do that. You present the thing as it is. Don't adulterate it. Then it will be accepted. Just like paramānna, kṣīra. Kṣīra is very nice food, but if you adulterate it with some grains of sand, it is spoiled. It is spoiled.

So that was being done. Bhagavad-gītā is the science of God, the spiritual science. But it was being adulterated by so many grains of sands. So people could not understand it. We do not present Bhagavad-gītā with some adulteration. Kṛṣṇa says, bhakto 'si priyo 'si arjuna. Kṛṣṇa is instructing Arjuna to begin the paramparā system because the paramparā system was supposed to be broken. People misunderstood. Or some way or other, it was broken. As it is going on now also. So Kṛṣṇa said that "I shall speak to you this same old philosophy of Bhagavad-gītā again." "Why unto me?" Why Kṛṣṇa selected Arjuna? There are many others, learned scholars. Now, Kṛṣṇa says, bhakto 'si priyo 'si. Kṛṣṇa was a military man, er, Arjuna was a military man. He was not a Vedantist. He was a gṛhastha, not even a sannyāsī. Why Kṛṣṇa selected to instruct Arjuna as the disciple of the renovated paramparā system? That is also spoken by Kṛṣṇa: bhakto 'si priyo 'si me [Bg. 4.3], rahasyam etad uttamam: "Because you are My dear friend, because you are My devotee, you can understand the mysteries of Bhagavad-gītā." Kṛṣṇa did not select a so-called Vedantist to understand Bhagavad-gītā. Because Arjuna was not a Vedantist. He was a military man. He's not supposed to become a great philosopher. He was a gṛhastha. But the real qualification is to become a devotee of Kṛṣṇa. Then one can understand what is Bhagavad-gītā. Not by so-called knowledge. No. Knowledge is not perfect unless one understands Kṛṣṇa. That is not knowledge. That is still illusion. Therefore in the Bhagavad-gītā it is said, bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. Māṁ prapadyate: "He surrenders unto Me." Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. When one understands Kṛṣṇa, Vāsudeva, as everything, as the origin of everything, janmādy asya yataḥ [SB 1.1.1], then his knowledge is perfect. And so long he's hovering here and there, without any understanding of Kṛṣṇa, his knowledge is not perfect. That perfection of knowledge is attained, as it is described by Kṛṣṇa: bahūnāṁ janmanām ante [Bg. 7.19].

So Bhagavad-gītā is to be understood by the paramparā system. Śrī-bhagavān uvāca. Kṛṣṇa is the Supreme Personality of Godhead Bhagavān, ṣaḍ-aiśvarya-pūrṇa. He has no defects because He is in full knowledge. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ jñāna (Viṣṇu Purāṇa 6.5.47). He has got full knowledge. Vedāhaṁ samatītāni… [Bg. 7.26]. He says that "I know past, present, future-everything." This past, present and future, knowledge, how Kṛṣṇa knew, that was also proved. When Kṛṣṇa said that "I spoke this philosophy to Vivasvān…" Vivasvān means to the sun-god, in the beginning, before Manu. That means about forty thousand millions of years ago, according to Manu-saṁhitā. Then Arjuna inquired, "My dear Kṛṣṇa, we are contemporaries. We are born some years ago. How is that-You instructed the sun-god, Vivasvān, this philosophy?" This inquiry was made by Arjuna. Why? How Kṛṣṇa knows the past so long, long years ago? So Kṛṣṇa replied that "Yes, at that time, you were also present, but you have forgotten. I have not forgotten." That is the difference between ordinary human being and God. That is the difference. God does not forget past, present, future. God knows future. God knows past. And present, what to speak of? In the Second Chapter you'll find also. Kṛṣṇa says that "It is not that you, Me and all these kings and soldiers were not existing in the past. And we are existing at present. And it is not that we shall not existed in the future." These are the things.

So if you try to understand Bhagavad-gītā as it is, then we get some benefit. Not some benefit: the ultimate benefit. What is the purpose of Bhagavad-gītā? Kṛṣṇa has come. Kṛṣṇa's instructing Arjuna. Aiming at Arjuna, He's instructing the whole world. What is the position of the living entities, what is our constitutional position? We are all living entities, and Kṛṣṇa is God. What is Kṛṣṇa's position? What is our position? What is this material nature? What is the time factor? What is our activities? These things are very nicely explained. Prakṛti, puruṣa, jīva, and time, and karma. These five things are very nicely described. So prakṛti is also eternal. Prakṛti means the energy, energy of the Supreme. That is described in the Seventh Chapter, that

bhūmir āpo 'nalo vāyuḥ

khaṁ mano buddhir eva ca

ahaṅkāra itīyaṁ me

bhinnā prakṛtir aṣṭadhā

[Bg. 7.4]

These are, these material energies-earth, water, fire, air, sky-and subtle energy-intelligence, mind, intelligence and ego-bhinnā me prakṛtir aṣṭadhā. And another prakṛti: apareyam. These are inferior energy. Apareyam itas tu viddhi me prakṛtiṁ parām. There is another, superior energy. What is that superior energy? Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]. The living entities. That is superior energy.

So Kṛṣṇa is the energetic, and these two prakṛtis are working. Therefore they are also eternal. Kṛṣṇa is eternal, sanātana, these prakṛtis are also eternal. And one prakṛti, we living entities, we superior energy. Why superior? Yayedaṁ dhāryate jagat. Because we living entities, we are trying to lord it over the material nature. Material nature is being used by us. Therefore the material nature is inferior and we are superior. We are superior energy, prakṛti. We are not the Puruṣa. The Māyāvāda philosophers, they want to make the prakṛti as puruṣa. No. Kṛṣṇa is Puruṣa; we are all prakṛtis. As I told you, that we have to understand Kṛṣṇa as Arjuna understood. Arjuna understood… That is described in the Tenth Chapter: paraṁ brahma, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣam [Bg. 10.12]. "You are the only puruṣa." Enjoyer. Puruṣa means enjoyer. And prakṛti means enjoyed. Puruṣa means the predominator, and prakṛti means the predominated. So we are predominated. We are not predominator. If the predominated wants to become predominator, that is false. That is illusion. That is going on. Everyone, all our, all living entities, we are trying to become predominator instead of being predominated. That is the struggle for existence. And as soon as we become, we agree to become predominated, there is peace immediately. That is called mukti.

The description of mukti is given in the Bhagavad…, Śrīmad-Bhāgavatam: muktir hitvā anyathā-rūpaṁ svarūpeṇa vyavasthitiḥ [SB 2.10.6]. That is mukti. Mukti means if you give up the artificial endeavor to become predominator and become situated in your original position, being predominated. Artificially… Suppose a woman is trying to become man artificially, how long it will go on? How she can be happy? That is not possible. Actually, in the Western countries at least we see that the woman class, they want equal rights with men. And there is. There is no distinction. But it is my experience, the woman class, they are not happy in the Western countries. And still in our country, although we are so fallen, still our woman class remains satisfied. Being predominated, they are happy. They are happy. That is my practical experience. So I do not wish to discuss this point very much, but according to our Manu-saṁhitā, it is said that women should not be free. Na strī svātantryam arhati: "Svātantryam is not allowed to the woman class." Actually, we have seen, and by experience, those who are under the domination of the father when they, still they are not married, they are happy. Those who are under the domination of the husband after being married, they're happy. And those who are under the domination of elderly children, they are happy. So this statement of Manu-saṁhitā… Just like children should not be given freedom, similarly, woman should not be given freedom. They should be given all protection. That is our Vedic culture.

Similarly, prakṛti… Just, this is an example. Here, either man or woman, everyone is prakṛti. The real puruṣa is Kṛṣṇa. And there is a nice example. When Rūpa Gosvāmī was there in Vṛndāvana in his bhajana, Mirabhai went to see him. And Rūpa Gosvāmī's message was that he does not see any woman. They were very strict. At least, the story is like… So Mira challenged that "I came to Vṛndāvana. I know that only Kṛṣṇa is puruṣa here, and everyone is woman. So how does it mean that Rūpa Gosvāmī's declined to see another woman?" So Rūpa Gosvāmī agreed, "Yes, I am mistaken. Yes, Kṛṣṇa is the only puruṣa." So puruṣa means the enjoyer, and prakṛti means the instrument of enjoyment, prakṛti, energy. Just like here we see one man is very big, rich man, but he's enjoyer by utilizing his energy. Similarly, the whole cosmic situation, whole creation is…, the supreme enjoyer is God.

Therefore Kṛṣṇa says in the Bhagavad-gītā,

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

If we want really peace, then we should understand these three things: that Kṛṣṇa, the Supreme Personality of Godhead, is the enjoyer. We have to serve Him for His enjoyment. That is called devotional service. Transcendental loving service. Just like the master is there, and for his enjoyment, there are so many servants. They are engaged in his service. That is our position. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. You take in so many ways. Our position is to serve Kṛṣṇa, and by His pleasure, we shall be pleased. There are so many instances.

yathā taror mūla-niṣecanena

tṛpyanti tat-skandha-bhujopaśākhāḥ

prāṇopahārāc ca yathendriyāṇāṁ

tathaiva sarvārhaṇam acyutejyā

[SB 4.31.14]

Just like if you pour water in the root of the tree, the all the branches, twigs, flowers, leaves-everything becomes nourished automatically. Similarly, if you put foodstuff on the stomach, then all the indriyas, all the different limbs and parts of the body automatically become nourished. Similarly, Kṛṣṇa is the origin of everything, root. Aham ādir hi devānām [Bg 10.2]. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. Therefore if we try to understand Kṛṣṇa, if we try to serve Kṛṣṇa, then our life will be successful. Otherwise not. That is not possible.

So this Kṛṣṇa consciousness movement, we are preaching all over the world that Kṛṣṇa is the origin. The Vedānta-sūtra says: "The Absolute Truth is that from whom everything is emanating," janmādy asya yataḥ [SB 1.1.1], and it is accepted by everyone: "Kṛṣṇa is the Puruṣa, the original person." Brahmā says in his Brahma-saṁhitā. Brahmā is supposed to be the original person within this universe. He accepts Kṛṣṇa: sarva-kāraṇa-kāraṇam [Bs. 5.1].

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

So this Kṛṣṇa philosophy means to understand Kṛṣṇa as He is, without any interpretation. And if we actually understand Kṛṣṇa, then our life is successful. What is the mission of our life? The mission of life is to get out of the cycle of birth and death and old age and disease. That means to cease accepting material body, one after another. That is going on. We are wandering throughout the whole universe in different planets and different species of life. We are spirit souls. We don't require to accept this material body. But we have accepted it, somehow or other.

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

In this way, we are wandering throughout the whole universe. But if want to stop it, if we want to become again originally situated in our constitutional position, then we must understand Bhagavad-gītā as it is. We must try to understand Kṛṣṇa as He is. Then our life will be successful. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. Go back to home, go back to Godhead. This is very simple philosophy. And everything is explained in the Bhagavad-gītā. If we are fortunate enough, we should study Bhagavad-gītā as it is. And then we become successful in the mission of our life.

Thank you very much. Hare Kṛṣṇa. (devotees offer obeisances) [break]

Guest (1) (Indian man): …part of Puruṣa. Also you say: ahaṁ brahmāsmi. You and all people are part of God…

Prabhupāda: Yes.

Guest (1): …and this is jīva and Puruṣa. There's a living entity within us.

Prabhupāda: Yes, nitya. We are part and parcel of Kṛṣṇa.

Guest (1): …is the material nature, and material, this is not the gross body.

Prabhupāda: Eh? Eh?

Guest (1): This is not the gross body. When we go to bed and sleep, we feel that there is some divine spark in us, which puts us by(?) our existence…

Prabhupāda: Yes.

Guest (1): is a part and parcel of God. That's what the Śaṅkara…

Prabhupāda: No. Part and parcel of God in this way: it is the energy of God.

Guest (1): It is not prakṛti. It is puruṣa. It is puruṣa inside.

Prabhupāda: Puruṣa inside? That is Paramātmā.

Guest (1): Śaṅkarācārya says, Śaṅkarācārya says that…

Prabhupāda: No, we differ from Śaṅkarācārya. We follow Kṛṣṇa. We do not follow Śaṅkarācārya. So if you think Śaṅkarācārya is better than Kṛṣṇa, that is your opinion. We follow Kṛṣṇa. Śaṅkarācārya is not original person. Kṛṣṇa is original person. That is accepted by Vyāsadeva and all… Nārada, Devala. So our proposition is "Follow Kṛṣṇa." Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The original person. Ādi-puruṣam. Govindam ādi-puruṣam. Śaṅkarācārya is, say, one thousand five hundred years, but Kṛṣṇa, He's the original puruṣa, before the creation. The creation was made… Śaṅkarācārya also admits in his commentary on the Bhagavad-gītā: nārāyaṇaḥ paraḥ avyaktāt. And he accepts Kṛṣṇa as the Supreme Personality of Godhead: sa bhagavān svayaṁ kṛṣṇaḥ. So you cannot supersede Kṛṣṇa by accepting Śaṅkarācārya. Śaṅkarācārya admits, sa bhagavān svayaṁ kṛṣṇaḥ. So Śaṅkarācārya admits Kṛṣṇa is the authority, but Kṛṣṇa says that this material body is prakṛti. How you can say it is puruṣa? Kṛṣṇa says that bhūmir āpo 'nalo vāyuḥ, bhinnā me prakṛtir aṣṭadhā: [Bg. 7.4] "These eight kinds of prakṛti, they are My separated energy." How you can say it is puruṣa?

Guest (2) (Indian man): Sir, may I… Some reference(?) were written by Lord Kṛṣṇa in Gītā. He told us that api cet su-durācāro bhajate mām ananya-bhāk. And He, kṣipraṁ bhavati dharmātmā, and He also promised pratijāne priyo 'si. But it is difficult to understand that the same Lord Kṛṣṇa told, bahūnāṁ janmanām ante jñānavān māṁ prapadyante [Bg. 7.19], manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, teṣām api sahasreṣu [Bg. 7.3], "Can understand Me."

Prabhupāda: Hmmm?

Guest (2): Can understand Lord Kṛṣṇa. It is… This knowledge of Him, perfect knowledge, is very difficult because…

Prabhupāda: Yes. But that is the standard of perfect knowledge, to surrender to Kṛṣṇa.

Guest (2): Yes, but He is so easy that api cet su-durācāraḥ, it means we must surrender in one way(?) but…

Prabhupāda: Api cet su-durācāro bhajate mām ananya-bhāk. Ananya-bhāk, without deviating to any other thing, if one is simply sticking to worship Kṛṣṇa, that is called ananya-bhāk. Not that "I am worshiping Kṛṣṇa sometimes, sometimes worshiping this, sometimes that." No, not like that. Ananya-bhāk. One, concentrated. Such a person, even if he's found su-durācāraḥ, due to his past habits… Just like these European boys and American boys. They have taken to Kṛṣṇa consciousness very seriously. But sometimes we find that they are not so clean according to the śāstra. So that is supported. Even though they are not sometimes following the routine work of cleanliness or something else, still, because he's sticking to the principle of worshiping Kṛṣṇa, he does not do anything else, then he's sādhu. He's sādhu. Only for that qualification. They are not going to any other demigods or form of God. They are sticking to the simple… Mām ekaṁ śaraṇaṁ vraja. This is required. This faith, that as Caitanya-caritāmṛta kaṛacā says: kṛṣṇe bhakti kaile sarva-karma kṛta haya. This is the faith, the beginning of faith. If one is strongly believing that "If I worship Kṛṣṇa, then everything will be done nicely," that is called ananya-bhāk. And if we want to worship Kṛṣṇa for some purpose and another, some purpose, that is not ananya-bhāk. His su-durācāra will not be accepted. But if he sticks to Kṛṣṇa only, then his su-durācāra will be excused. [break] …other Muslim.

Guest (3) (Indian man): No, I am Indian.

Prabhupāda: Then, sir, you believe like Indian. [break]

Guest (3): …question of belief. It is a fact. But people say it is belief.

Prabhupāda: Fact is fact. You believe or not believe, fact is fact. [break]

Guest (3): …belief. [break] …"I am son of God."

Guest (4) (Indian man): And what about Kṛṣṇa? He says…

Prabhupāda: He says, "I am God." Therefore there is no difference. If Jesus Christ is son of God, and Kṛṣṇa says "God," then where is the difference? If your son comes, "I am son of such and such gentleman," and if you say, "I am that gentleman," then where is the difference? Where is the difference? If I say, "I am Mr. such and such, such and such," and if my son says, "I am the son of Mr. such and such," then where is the difference? There is no difference. Christ says, "I am son of God." And Kṛṣṇa says, "I am God." So Christ becomes His son. So where is the difference? And Kṛṣṇa says, sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ: [Bg. 14.4] "As many forms are there, living entities." Why not of Christ? What do you say? Is that all right? Thank you. [break]

So I shall request you, all respectable gentlemen present here, that there is very good prospect of preaching this Kṛṣṇa consciousness movement all over the world. That is my experience after working for the last four or five years. So our countrymen also, those who are leaders, those who are thoughtful, philosophers, scientists, they should try to understand this Kṛṣṇa philosophy. That is my request. It is very clear to understand the science of God. Why you should neglect and by, mislead ourself by understanding some misleading interpretation? That is my mission. I want to establish throughout the world that kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Here is Bhagavān. Why you are searching after Bhagavān? Here is Bhagavān. I give the name and address of Bhagavān. His father's name and everything. Why you are being misled? Where is the scope for searching out where is Bhagavān? Here is Bhagavān. Śrī-bhagavān uvāca. Therefore in the Bhagavad-gītā it is said… It does not say kṛṣṇa uvāca. Śrī-bhagavān uvāca. Its name is Bhagavad-gītā, spoken by the Supreme Personality of Godhead. Bhagavad-gītā. Śaṅkarācārya says: bhagavad-gītā kiñcid adita.(?) Śaṅkarācārya says. Kiñcid adita. If, if somebody wants to understand Bhagavān he must read Bhagavad-gītā. Kiñcid adita. He never challenges Kṛṣṇa. So we have to understand the whole thing, whole philosophy, whole science of God through Bhagavad-gītā. Then our life is perfect. Why Śaṅkarācārya says bhagavad-gītā kiñcid adita? Why? Can you say? [break] …little of Bhagavad-gītā.

Guest (4): (indistinct)

Prabhupāda: Yes, yes.

Guest (4): [break]

Prabhupāda: Simply by understanding Bhagavad-gītā you understand what is the science of God.

Guest (4): (indistinct)

Prabhupāda: [break] …it is so full of knowledge, it is so full of knowledge. Yes.

Guest (4): Simply recitation of Bhagavad-gītā…

Prabhupāda: Yes. [break] …not the parrotlike reading. No. We don't say that. Still, parrotlike reading also will help you.

Guest (4): Knowledge will be achieved in janmanām, bahūnāṁ janmanām ante [Bg. 7.19].

Prabhupāda: Yes, ahh, yes… (end)

660425BG.NY

Bhagavad-gītā Lecture Excerpt

New York, April 25, 1966

Prabhupāda: …because we are now encumbered with this material body, and as soon as we become free from this material conception of life, that is called mukti. That is called brahma-bhūta. Brahma-bhūta [SB 4.30.20]. Generally, Dr. Mishra is teaching this, that you, what you think of you, what I am, I am not this body. That is the whole process of his teaching. So we have already discussed. The same point is being described nicely in Bhagavad-gītā, that we are not this body. Our material identification is wrong… [break] (end)

Śrīmad-Bhāgavatam Lectures

SB Canto 1: Lectures

SB Canto 2: Lectures

SB Canto 3: Lectures

SB Canto 4: Lectures

SB Canto 5: Lectures

SB Canto 6: Lectures

SB Canto 7: Lectures

SB Canto 10: Lectures

SB Canto 11: Lectures

SB Canto 12: Lectures

Śrīmad Bhāgavatam Canto 1, Chapter 1: Lectures

710806SB.LON

Śrīmad-Bhāgavatam 1.1.1

London, August 6, 1971

Prabhupāda: It is all right? Working?

Devotee: Yes. It's working.

Prabhupāda: Where is spectacle? Yes. Chant.

Pradyumna: Oṁ namo bhagavate vāsudevāya. (three times with response)

Prabhupāda:

janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

[SB 1.1.1]

So Vyāsadeva is offering his obeisances to satyaṁ param, the Absolute Supreme Truth, not to the relative truth. Everyone has to offer obeisances to somebody. Somebody… In our practical life, at least, we have to offer obeisances to the police constable. When you go on the street, as soon as they, "Stop!" So we have to obey. So how you can avoid obeying? They are saying that "We don't believe in God. God is dead. I am God." But why you are offering obeisances even to the small constable? That means you have to offer your obeisances to somebody. That is your position.

But we are offering obeisances to the relative truth. Relative truth means… That has been explained here that tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā. We are offering obeisances to a temporary manifestation of tejo-vāri-mṛdāṁ vinimayaḥ. Tejaḥ means fire, vāri means water, and mṛt means earth. So you take earth, mix with water, and put it into fire. Then grind it, so it becomes mortar and the brick, and you prepare a very big skyscraper and offer obeisances there. Yes. "Oh, such a big house, mine." Tri-sargo 'mṛṣā. But there is another place: dhāmnā svena nirasta-kuhakam. We are offering here obeisances to the bricks, stone, iron. Just like in your country especially-in all Western countries-there are so many statues. The same thing, tejo-vāri-mṛdāṁ vinimayaḥ. But when we install Deity, actually the form, eternal form of Kṛṣṇa, nobody offers obeisances. They'll go to offer obeisances to the dead. Just like in British Museum. They are standing in queue to offer obeisances to a dead body. It has no value, but they are wasting time there. But here, if they are invited, "Oh, they are worshiping idol. Why shall I go? Why shall I go there?" This is called illusion. They are actually doing that, obeisances, but not to the Supreme Personality of Godhead.

Vyāsadeva says that "I offer my obeisances to the Supreme Absolute Truth." Satyaṁ paraṁ dhīmahi [SB 1.1.1]. There is no more truth beyond that. And as Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. Mattaḥ, "Beyond Me there is no more superior power." Mattaḥ parataraṁ na anyat. So Vyāsadeva is offering his obeisances to the person above whom there is nobody. God means controller, I have several times explained. But here in our experience we see that one controller is controlled by another controller. Nobody is absolute controller. Therefore nobody is Absolute Truth. But there is…, there must be the Absolute Truth. Janmādy asya yataḥ [SB 1.1.1], as it has begun, "the source of all emanations."

Now, what is that source of emanation? What is the nature? One has to accept the cause and effect. As we have got experience, in everything there is a cause and the effect. So the supreme cause, supreme cause means who has no more cause-sarva-kāraṇa-kāraṇam [Bs. 5.1]. I am caused by my father, my father is caused by his father. His father, his father…, go on making research, who is the ultimate father. When you come… There must be some ultimate father. Just like I have my father, my father has got father, his father… We can see up to two, three generation upwards, and beyond that, we cannot see. That does not mean that the great-grandfather had no father. There must have been some father. Is it very unreasonable? Anyone can understand. Although I cannot see with my limited potency, but with my knowledge, reasonable knowledge, I can understand that either he may be great-grandfather or above that, above that, he must have some father.

So Lord Brahmā is called therefore pitāmaha, "grandfather," because he is the original father within this universe. He is the first created being, and he begot so many children. So all the living entities, they are born of Brahmā. He is called sṛṣṭi-kartā. Sṛṣṭi-kartā means "the creator of this universe." And there are innumerable universes. In each universe there is one Brahmā, and all these Brahmās are also created by Garbhodakaśāyī Viṣṇu. Therefore viṣṇu-tattva is the Absolute Truth. Now it will be explained in the purport. Read.

Pradyumna: Shall I take up where we left off yesterday?

Prabhupāda: Yes.

Pradyumna: "Śrī Vyāsadeva asserts herein that Śrī Kṛṣṇa is the original Personality of Godhead and all others are His direct or indirect plenary portions or portion of the portion. Śrīla Jīva Gosvāmī has even more explicitly explained the subject matter in his Kṛṣṇa Sandarbha, and Brahmā, the original living being…"

Prabhupāda: Jīva Gosvāmī has got six sandarbhas, theses: Bhagavat-sandarbha, Kṛṣṇa-sandarbha, Tattva-sandarbha, Prīti-sandarbha, like that. So these books are… I don't think it is published in English. So these sandarbhas are so philosophically discussed that throughout the whole world, there is not a single philosopher who can defy these Jīva Gosvāmī's six sandarbhas. Our, this Gauḍīya-sampradāya… We belong to Gauḍīya-sampradāya-Lord Caitanya Mahāprabhu, from the disciplic succession of Caitanya Mahāprabhu. We have got immense literature to understand God. One who wants to understand God through philosophy, science, argument, logic, so to supply them material, we have got immense literature, Vedic literature. So one of them is mentioned here, Kṛṣṇa-sandarbha, what is Kṛṣṇa. Go on.

Pradyumna: "And Brahmā, the original living being, has explained the subject of Śrī Kṛṣṇa substantially in his treatise named Brahma-saṁhitā. In the Sāma-veda Upaniṣad it is also stated that Lord Śrī Kṛṣṇa is the divine son of Devakī."

Prabhupāda: Some of the foolish scholars, they say that Kṛṣṇa was a, I mean to say, powerful, what is called? Aborigine. And the Kṛṣṇa worshipers have taken Him because He was very powerful. Kṛṣṇa is always powerful. But they have misinterpreted in this way. Kṛṣṇa is mentioned in the Vedas. Just like these books, Brahma-saṁhitā. Brahma-saṁhitā is only description of Kṛṣṇa, and this book was composed by Lord Brahmā. Nobody knows how many millions of years ago this book was composed, but we understand that it was composed by Brahmā on the authority of Śrī Caitanya Mahāprabhu. Our process is to take knowledge from the authority. We don't bother whether Brahma-saṁhitā was actually written by Brahmā or not. The so-called scholars and anthropologists and… What is called? Archaeologists, they may go on talking, but we have got a very nice process, to receive knowledge through paramparā system, Vedic succession, disciplic succession.

So Caitanya Mahāprabhu, when He was traveling in the southern part of India, south India, Ādikeśava Mandira, there was a temple. Still that temple is there. He found out this Brahma-saṁhitā in handwritten. Formerly, there was no printing press. So any important Vedic literature was being copied. Suppose you have got some copy. I want it, so I borrow from you the book, and I copy in my handwriting or I engage somebody who has got good handwriting. In this way, in Vṛndāvana, still there are so many handmade, handwritten literatures. They have opened one association, one society. They are collecting all this handwritten literature. So this handwritten literature, Brahma-saṁhitā, was collected by Caitanya Mahāprabhu from a temple in South India, and He delivered to His immediate disciples, that "This is Brahma-saṁhitā, written by Brahmā. It is the summary of the Bhāgavata, Śrīmad-Bhāgavata."

So Caitanya Mahāprabhu gives reference of Śrīmad-Bhāgavatam with Brahma-saṁhitā. That means Śrīmad-Bhāgavatam also is eternal. They are not man-made, manufactured books. The Vedic literature means, as it is stated in this verse, tene brahma hṛdā. Brahma means Vedic literature, śabda-brahma. So He distributed the… Vāsudeva, original person, Absolute Truth, He, I mean to say, transferred this Vedic knowledge. Tene brahma hṛdā. Brahmā was alone. He could not see Kṛṣṇa eye to eye, but īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. Kṛṣṇa is everyone's heart, so He taught him from within. Kṛṣṇa's name is Caitya-guru, "guru, spiritual master from within." So Kṛṣṇa is trying to help us from within, and He manifests again externally also as spiritual master, directly teaching. So from within, from without, He is trying to help us. Kṛṣṇa is so kind. From within and without. Tene brahma hṛdā ādi-kavaye [SB 1.1.1].

So this Brahma-saṁhitā was written by Lord Brahmā, and in Brahma-saṁhitā the name of Kṛṣṇa is there. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1], beginning. That is the fifth chapter. There were hundred chapters. Only fifth chapter is available. So in the beginning of that fifth chapter, Brahmā says, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. So how these rascals can conclude that Kṛṣṇa was liv…, some years, some hundred or five hundred years ago there was a beel boy, he was very powerful. So in this way, these rascal so-called scholars they are misleaded public. Therefore we call them simply rascals. They do not know what is the truth, and still, they write books, they write commentaries unauthorizedly and mislead public. This is going on. Kṛṣṇa is not manufactured. In the Brahma-saṁhitā there is complete description of Kṛṣṇa:

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

The cause of all causes. Janmādy asya yataḥ [SB 1.1.1]. Vedānta-sūtra says, "The Absolute Truth is that which is the origin, original cause." Original cause. The scientists, they are trying to find out the original cause of creation, but they are creating their own imagination. "There was a chunk, and it burst out, and then planets came out." Like that. (laughter) And wherefrom this chunk came, you nonsense? So this is going on.

So if you actually want knowledge, then you have to take knowledge by this disciplic succession, because you cannot speculate. By speculation, you can never arrive to the Absolute Truth. That is not possible.

athāpi te deva padāmbuja-dvayaṁ

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ bhagavan-mahimno

na cānya eko 'pi ciraṁ vicinvan

[SB 10.14.29]

Ciraṁ vicinvan. Ciram means perpetually you can speculate, but you cannot understand what is God. That is not possible. You have to know God from a person who knows God or God personally. Just like Kṛṣṇa. Kṛṣṇa's name is mentioned in the Bhāgavata…, Brahma-saṁhitā. That means Brahmā knew Kṛṣṇa. That means Kṛṣṇa was before Brahmā's birth, original. Aham evāsam agre. Before creation, Kṛṣṇa was. Not that Kṛṣṇa is a product of this material creation. Just like we are product of this material creation. This body, everyone knows it is a product of material creation. My father and mother created this body. My father and mother's body also created by somebody, somebody, somebody. Kṛṣṇa's body is not like that. Kṛṣṇa's body is beyond creation-aham evāsam agre-because there was no creation and Kṛṣṇa was existing before creation, then how you can say Kṛṣṇa's body is material? That is not possible.

So when there was no material creation, Kṛṣṇa was there. Therefore His body is not… Therefore Kṛṣṇa says in the Bhagavad-gītā, janma karma ajo 'pi san avyayātmā: "I am born," avyayātmā, "eternal body; still, I take birth." Bhūtānām īśvaro 'pi san: "I am the Lord of everyone; still, I appear." These things are to be understood. And if we can understand Kṛṣṇa, janma karma me divyam… [Bg. 4.9]. These are all transcendental knowledge. They are not ordinary knowledge. Divyam, transcendental. His appearance, His disappearance, His work, His activity, His pastimes, they are all transcendental. So anyone who can try to understand Kṛṣṇa in His transcendental position beyond creation, beyond creation… Even Śaṅkarācārya, the impersonalist, he says nārāyaṇa paraḥ avyaktāt: "Nārāyaṇa is beyond this material creation." Avyakta. Avyakta means there is a total stock of material elements beyond this universe. There are so many things to be learned. This universe we see just like a ball, and this ball is covered by layers of water, fire, air, earth, like that. Circling. And each layer is ten times bigger than the previous layer. In this way the universe is covered. And beyond that covering, there is another sky. We are prisoned here within this universe. We are thinking that we are very free to move in the sky with, what is called, sputniks. But you cannot go beyond your limitation. That is not possible. They are going to the moon planet, again coming back. You see. That is our conditional life, that you are conditioned, packed up under certain regulations. If you violate, then you are punishable. You cannot violate. You have to remain within the conditions of material nature. Daivī hy eṣā guṇamayī mama… [Bg. 7.14]. You cannot violate. If you want to violate the laws of nature, then you will create another difficulty. Another difficulty. (end)

710807SB.LON

Śrīmad-Bhāgavatam 1.1.1

London, August 7, 1971

Pradyumna: Translation: "I offer my obeisances unto Lord Śrī Kṛṣṇa, son of Vasudeva, who is the supreme all-pervading Personality of Godhead. I meditate upon Him, the transcendent reality, who is the primeval cause of all causes, from whom all manifested universes arise, in whom they dwell, and by whom they are destroyed. I meditate upon that eternally effulgent Lord who is directly and indirectly conscious of all manifestations and yet is beyond them. It is He only who first imparted Vedic knowledge unto the heart of Brahmā, the first created being. Through Him this world, like a mirage, appears real even to great sages and demigods. Because of Him, the material universes, created by the three modes of nature, appear to be factual, although they are unreal. I meditate therefore upon Him, the Absolute Truth, who is eternally existent in His transcendental abode, and who is forever free of illusion." [SB 1.1.1]

Prabhupāda: Vyāsadeva is offering his obeisances unto the Supreme Lord, Kṛṣṇa. Oṁ namo bhagavate vāsudevāya. Bhagavate, "unto the Supreme Personality of Godhead, who is known as Vāsudeva." Vāsudeva means the son of Vasudeva. Even the leader of the impersonalists, namely Śaṅkarācārya, he has accepted that the Supreme Personality of Godhead appeared as the son of Vasudeva and Devakī. People may not misunderstand. Just like we give identification by giving the name of father, mother, similarly, Kṛṣṇa's identification is that He is son of Vasudeva or son of Nanda Mahārāja, friend of Śrīdāmā, Sudāmā, lover of Rādhārāṇī. In so many ways He has got hundreds of thousands of names. So people who protest that God cannot have any name… They say that God cannot have any name. Yes, we agree with them. God cannot have any name. Or God has so many names, how we'll address Him? The śāstra says that He has got many names, but the chief name is Kṛṣṇa. In the Atharva Veda it is said. Kṛṣṇa is the son of Devakī, Vasudeva. Those who are very much strict to understand everything on the evidence of Veda, Śrīla Jīva Gosvāmī has given them quotation from Vedas, that "In the Vedas, Kṛṣṇa's name is there, His father's name is there." Like that.

So God's name… Actually, there is no God's name. There is name, but He has got so many names. His name is given according to His pastimes. Just like according to… It has got meaning. You cannot give any name to God without bearing any meaning. That is the Vedic significance. When we say "Kṛṣṇa" name of God, that means He's all-attractive. All-attractive means He's not only attractive to the devotees but to the nondevotees. It's not that Kṛṣṇa is one-sided, He's attractive to the devotees. No. To the nondevotees also. Just like Kaṁsa. Kaṁsa was also attracted by Kṛṣṇa. He was attracted to Kṛṣṇa as enemy. There are two kinds of attraction. We can become attracted to somebody as friend as well as enemy. That is also attraction. If you think of some person that "This man is my enemy. I want to kill him, or I want to do some harm to him. How I shall do? How shall I capture him? He goes on the office, on the road. So I can capture him in that way…" So many. Just like in America the President Kennedy was killed. So the man who killed him, he made it a plan, thinking of President Kennedy always. That is attraction.

All-attractive means, therefore, that Kṛṣṇa is attractive to everyone, either one is Kṛṣṇa's devotee or nondevotee. The best example is Kaṁsa. Kaṁsa heard that the eighth son of his sister, Devakī, would kill him. Since that time, he became attracted to Kṛṣṇa. "Oh, somebody's coming in the name Kṛṣṇa, as my sister's eighth son. So He will kill me. So let me kill my sister, the source of Kṛṣṇa." So he first of all wanted to kill his sister. That is due to attraction of Kṛṣṇa. He was very kind to his sister. After the marriage of his sister he was taking very jubilantly his sister and his brother-in-law in a chariot, and he was personally driving, because Devakī happened to be younger sister of Kaṁsa. Naturally, everyone has got some love for younger brother and sister. So he was affectionate. Although he was a nondevotee demon, still, natural attraction one cannot avoid. Just like a tiger. Tiger is killer of everyone. But still, the tiger and the tigress have got affection for the cubs. That is natural. So he had the natural attraction for his sister, but when he heard that his sister would be the killer of him, he immediately wanted to kill his sister. That story you know. It is stated in the Kṛṣṇa book beginning.

So the idea is… Satyaṁ paraṁ dhīmahi [SB 1.1.1]. Namo bhagavate vāsudevāya. So Vyāsadeva is offering his obeisances to the son of Devakī, Kṛṣṇa. Kṛṣṇa means all-attractive. Then, read. What is next?

Pradyumna: "Obeisances unto the Personality of Godhead, Vāsudeva, directly indicates Lord Śrī Kṛṣṇa, who is the divine son of Vasudeva and Devakī. This fact will be more explicitly explained in the text of this work. Śrī Vyāsadeva asserts herein that Śrī Kṛṣṇa is the original Personality of Godhead, and all others are His direct or indirect plenary portions or portions of the portion."

Prabhupāda: Yes. This will be explained in the Third Chapter of the Śrīmad-Bhāgavatam, First Canto. When describing different incarnations, so in that list of different incarnations, Kṛṣṇa's name is also there. So Vyāsadeva has purposefully explained in that verse that there are so many incarnations. It has been described there that Kṛṣṇa, or God, has got so many incarnations, just like so many waves of the river. If you have got some experience of the flowing river you'll find so many waves are coming, one after another, one after another. He has got so many incarnations that you cannot count even. Just like if you sit down on the bank of a river and go on counting the waves, so whole day and night, whole year, whole life, still, it will not be done.

Therefore Kṛṣṇa's another name is Ananta. Ananta means "who has no end." Ananta. Anta means end. Everything of us, there is end. But Kṛṣṇa has no end. Similarly, His incarnation has no end. So in spite of so many incarnations, He is full. If we take, try to understand Kṛṣṇa materially that… Just like if you take from some stock one, two, three, four, five, six, seven, like that, then the stock will be finished at a certain point. Kṛṣṇa is not like that. Pūrṇam. The Veda says Kṛṣṇa is pūrṇam, complete. What kind of pūrṇam? We understand also complete. But if you want to take something from the complete, gradually it will reduce, and ultimately it becomes zero. So Kṛṣṇa is not like that. The Vedas say that pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate [Īśo Invocation]. He's complete. So many incarnations are coming from Him, just like the waves of the river; still, he's complete. Pūrṇasya pūrṇam. From original Kṛṣṇa so many incarnations are coming. But still, He's there.

In the Brahma-saṁhitā it is stated that goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37]. Kṛṣṇa lives at His home, Goloka Vṛndāvana. Just like Kṛṣṇa is in Goloka Vṛndāvana. So still, He emanates, He expands Himself. Akhilātma-bhūtaḥ. Akhilātma-bhūtaḥ means throughout the whole creation. He has creation; that is also innumerable. We are seeing this creation, this universe. There are innumerable planets. But… Akhilātma-bhūtaḥ [Bs. 5.37], in everywhere Kṛṣṇa is there. Still, He is existing in His own abode. We cannot imagine because we have no such experience. Just like we are sitting in this room. We are not sitting in the other room. Try to understand the distinction between Kṛṣṇa and ourselves. But Kṛṣṇa is here and He's not only in the other room, other building, other city, other universe-everywhere. That is Kṛṣṇa.

It is stated-not that we are imagining, because we take evidence from the Vedic literatures. In the Brahma-saṁhitā it is stated like that:

eko 'py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu-cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.35]

One portion of Kṛṣṇa. Kṛṣṇa has direct expansion and expansion of the expansion. Just like Kṛṣṇa, His immediate expansion is Baladeva, Balarāma. Then from Balarāma the next expansion is Catur-vyūha, quadruple: Saṅkarṣaṇa, Vāsudeva, Aniruddha, Pradyumna. Again, from this Saṅkarṣaṇa there is another expansion, Nārāyaṇa. From Nārāyaṇa, another expansion. Again, second status of Saṅkarṣaṇa, Vāsudeva… Not only one Nārāyaṇa, but innumerable Nārāyaṇas. Because in the Vaikuṇṭhaloka, the spiritual sky, there are innumerable planets. How many? Now, just imagine here in this universe there are planets. This is one universe. There are millions of planets. You cannot count. You cannot count. So similarly, there are innumerable universes also. That also you cannot count. Still, all these universes taken together is only one-fourth manifestation of Kṛṣṇa's expansion. In the Vaikuṇṭhaloka there is three-fourths expansion. So we cannot count even one planet how many Kṛṣṇa's expansions are there, because He is aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. He's within the atom also. The scientists are perplexed to analyze one atom. More and more they're finding components. Kṛṣṇa… Therefore His name is Ananta. Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. He has got multiforms. Multiforms.

So Vyāsadeva will explain in the Third Chapter that although He has got all these multiforms, none are more than Kṛṣṇa. But still that Kṛṣṇa, the name which He appeared in this day, He's the Supreme Personality of Godhead. Ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam [SB 1.3.28]. All other incarnations who are mentioned in this list, they are aṁśa-kalāḥ. They're directly expansion or expansion of the expansion, expansion of the expansion, you go on. That is Kṛṣṇa. Just like Kṛṣṇa is in this temple. In other temples also, Kṛṣṇa is there. Not that because in this temple Kṛṣṇa is there, He is finished. Just like we are present in this room, not in other room. That means in one room. Kṛṣṇa is not like that. Try to understand Kṛṣṇa.

Therefore Bhāgavata is trying to inform you about Kṛṣṇa, beginning janmādy asya… [SB 1.1.1]. Oṁ namo bhagavate vāsudevāya. Vāsudeva is Kṛṣṇa, svayaṁ bhagavān. Now, what kind of Vāsudeva? Janmādy asya yataḥ [SB 1.1.1]. From whom everything is there. What is that everything? Means birth, sustenance, and death-everything you can understand, any material object we can understand by these three symptoms. Just like your body, my body, or everyone's body: it has got a date of birth, it continues to live for some time, and there is annihilation. That is called janmādy asya [SB 1.1.1]. Janma ādi. First of all birth, then sustenance, then death. This is three summary. But actually there are six. Six in the birth, then living for some time, then growth, then producing something out of the body, then dwindling, then finished. Every body. Every body takes birth, then remains for some time, grows also or changes different body, and then from the body some other bodies are also coming out. In this way one becomes old. That means dwindling. And one day will come he'll be finished. Ṣaḍ-vikāra. These are called six kinds of transformations. Any material thing you can take: six kinds of transformation. But Kṛṣṇa has not such transformation. Therefore He is not of this body. His body is mentioned in the śāstra, sac-cid-ānanda-vigraha [Bs. 5.1].

So anyone accepting Kṛṣṇa like ordinary man, then he's a rascal. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Kṛṣṇa says, "The rascal only, they take Me as a human being." Just like a great rascal scholar, he has mentioned, "Perhaps Kṛṣṇa was a leader of an aborigine, and He has been accepted as God." So we cannot study Kṛṣṇa in that way, from the fools and rascals. We have to know Kṛṣṇa from authorities. Just like Vyāsadeva is explaining what is Kṛṣṇa. First of all let us understand what is Kṛṣṇa, then we enter into the other information of Kṛṣṇa. Just like if you want to know somebody, you have to acquaint himself with that particular person. Then gradually you can understand that "This man is of this position, his financial strength is like this, his influence is like this, like that, like that." So many things you will understand. First of all sambandha.

So anyone who does not know what is God, and what is my relationship… Relationship later on. First of all at least we must know what is God. Then we can speak something about God. If I do not know what is God, then we can speak something about God. If I do not know what is God, then how you can explain, how you can understand about Him? So that is the defect. Actually you search out all process of understanding God. Generally religion means the process of understanding God. That is religion. Religion without God is just like Hamlet without Hamlet. Playwright, Hamlet. Religion cannot be without God. The so-called religion, that is cheating. That is, it will be explained in the next verse, dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2]. Any kind of religion which is going on under the name of religion, but the system has no information of God, that is cheating religion. Cheating religion. Because religion means the laws of God. But if you do not know what is God, then how you can know His laws? If you do not know the king, how you can understand the king's laws, even though you try to understand?

Just the scientists, they are trying to understand the laws of God, but because they are imperfect, therefore they cannot understand what is God, in spite of their scientific improvement. They do not know. Ask any scientist, "You are great scientist. Can you say what is God?" The reply will be, "No. We don't believe in God. We don't believe." Why? You believe in the laws of God? "Yes, that we are studying." But the laws means somebody has made that law. That is our experience. Just like when we understand government laws, we understand also the government has enacted this law. We understand that. Just like on the street when you go, it is written there, "Keep to the left." It is the order of the government. You have abide by that. That is obedience to the government. Discipline. Discipline is the first law of obedience. If people do not care for the government laws, then there will be chaos.

So the present situation is the so-called modern civilization, they have no knowledge of God, although they are trying to study the laws of God. But they should accept at least theoretically there must be God. How I can say God is dead? Because if God is the law-giver, by His order everything is moving nicely. The sun is rising exactly at the time, the moon is rising exactly at the time, the seasonal changes are taking place exactly in due course of time. Everything is going on. Foods are grown for our feeding, for animals. Everything is going on nicely. So how I can say the manager who is managing all these things, He is dead? How we can accept? These are imperfect knowledge or demonic knowledge or rascaldom.

So our Kṛṣṇa consciousness movement is against all this rascaldom, all this rascaldom. We present, "Here is God." Here is God. Take His name. Take His address also. That is also… It is so perfect. They are searching after God. We are giving the name, address, activity, everything, quality, all. Nāma-rūpa-līlā-parikara-vaiśiṣṭhyam, everything. Nāma means name. Here is Kṛṣṇa, God's name. Form, here is the form. He is engaged in enjoyment with Rādhārāṇī and playing on His flute. Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ bar… [Bs. 5.30]. We are not imagining. Not that this artist imagines, the poet imagines. No. We don't do that rascaldom. We don't do that. We take information from the Vedas. Kṛṣṇa, when He was present personally, He played on His flute. The gopīs saw and the cowherds boys saw five thousand years ago. And the ācāryas took information. Even if you don't believe in the history, then come to śāstra. The śāstra says veṇuṁ kvaṇantam aravinda-dalāyatākṣam: [Bs. 5.30] "Kṛṣṇa, the Supreme Personality of Godhead, is always engaged in playing on His flute." This is Vedic statement. Veṇuṁ kvaṇantam aravinda-dalāyatākṣam: [Bs. 5.30] "His eyes are just like lotus petals." Veṇuṁ kvaṇantam aravinda-dalāyatākṣaṁ barhāvataṁsam asitāmbuda-sundarāṅgam: [Bs. 5.30] "He has got a peacock feather on His head." These are the description in the Vedas. "He has got a peacock feather on His head." Barhāvataṁsam asitāmbuda: "His color is blackish." What kind of blackish? Asitāmbuda: "Just like new cloud." Asitāmbuda-sundarāṅgam: "But don't think because He is blackish, He is not beautiful. He is most beautiful." How much beautiful? Kandarpa-koṭi-kamanīya-viśeṣa-śobham: [Bs. 5.30] "He is so beautiful that if you gather millions of Cupids, still He is more beautiful." These descriptions are there.

So Kṛṣṇa consciousness movement is very nice. You will be able to understand what is God, and you will be able to understand what is your relationship with God. And you will be able to understand how you can go back to home, back to Godhead.

Thank you very much. (end)

720706SB.NY

Śrīmad-Bhāgavatam 1.1.1

New York, July 6, 1972

Prabhupāda: Come on. Hm. What is that?

Devotee: Sanskrit.

Prabhupāda: Bhāgavata? So from the very beginning, oṁ namo bhagavate, janmādy asya yataḥ [SB 1.1.1].

Pradyumna: (chants oṁ namo bhagavate vāsudevāya and then the verse one word at a time with devotees and Śrīla Prabhupāda repeating until Śrīla Prabhupāda stops him at the word abhijñaḥ.)

Prabhupāda: (chants whole verse one word at a time with devotees repeating) Like that.

Devotee: (indistinct)

Prabhupāda: Yes.

Pradyumna: Janmādy asya yato 'nvayād… [SB 1.1.1].

Prabhupāda: No, first of all let them practice. (chants whole verse one word at a time with devotees repeating) Read like that.

Pradyumna: (chants whole verse one word at a time with devotees and Śrīla Prabhupāda repeating)

Prabhupāda: Again. (Pradyumna repeats whole verse one word at a time with devotees and Śrīla Prabhupāda repeating) Next you. (devotee recites whole verse one word at a time with devotees and Śrīla Prabhupāda repeating) Hm. Kīrtanānanda Mahārāja. Janmādy [SB 1.1.1]. (Kīrtanānanda recites with devotees and Śrīla Prabhupāda repeating until the word tene when Śrīla Prabhupāda interrupts) This, this word abhijñaḥ or abhijñaḥ (pronounces differently), both ways you can pronounce. So it is easier for you, as it is spelling abhijñaḥ, or abhijñaḥ, as you like. Yes. (Kīrtanānanda continues with Śrīla Prabhupāda and devotees repeating) Thank you. Viṣṇujana Mahārāja. (Viṣṇujana recites with Śrīla Prabhupāda and devotees repeating) Karandhara Prabhu. (Karandhara recites with Śrīla Prabhupāda and devotees repeating) You. (devotee recites with Śrīla Prabhupāda and devotees repeating) Any more? Anyone else? Hm. (Śrīla Prabhupāda chants verse twice, one line at a time and devotees repeat)

So, if you chant these mantras, at least one in one day, your life will be glorious. This mantra, bhāgavata-mantra, not only Bhāgavata, every Vedic literature is a mantra. Transcendental sound. So practice resounding this mantra. So we have taken so much labor to put in diacritic mark, all the words, word meaning, utilize it. Don't think that these books are only for sale. If you go to sell these books and if some customer says, "You pronounce it," then what you will do? Then he will understand, "Oh, you are for selling, not for understanding." What do you think? Eh? So therefore it is necessary now, you have got nice books, each and every śloka, verse, should be pronounced. Therefore we have given this original verse in Sanskrit, its transliteration with diacritic mark-these marks are universally accepted amongst the scholars. So all the scholars of Sanskrit, they agreed to use this mark for pronouncing Sanskrit language.

Sanskrit language is very important, honored all over the world. Especially in Germany, they are very much fond of this Sanskrit. There are many German scholars who can speak in Sanskrit language for hours. They are so serious student of Sanskrit. One of my Godbrothers, he is now in Sweden, he used to speak that "When one Indian student used to come to our country from London" In British days Indians would go to London, and he would take a degree there, and he would become a big man. That was the system. So while coming back home, naturally they used to visit other European countries. So in Germany they used to test the Indian student, how far he knew about his own culture. So this, my Godbrother, his name was Ansulye (?), now he's Sadānanda Swami, so he said that as soon as we saw that the student did not know anything of his Indian culture, immediately rejected him, "That is useless."

So if, those who are Indians, especially present in this meeting, that if you want to glorify your country, then you present this Vedic literature. You cannot excel the western countries by so-called technological knowledge. That is not possible. They are far advanced. Hundred years advance. Whatever machine you may discover, that machine was discovered one hundred years ago in western countries. So you cannot. Anything. So if you want, Indians, to glorify your country, then present this Vedic culture heart and soul, and Just like I am trying to do it. So how people are accepting it? There is substance. Before me so many swamis came in this country, they could not present the real thing. They wanted some money and went away. That's all. Our, this Kṛṣṇa consciousness movement is not that. We want to give something to the western countries. That is our purpose. Not we have come to beg, we have to give them something. That is my mission. They come here to beg, "Give me rice, give me dahl, give me wheat, give me money," but I have come here to give something of Indian culture. That is the difference.

So you European, American students, you take full advantage of this Vedic culture. I am therefore so much laboring hard that we, before my leaving this body, I may give you some books who you can enjoy after my death. So utilize it. Utilize it. Read every śloka nicely, try to understand the meaning, discuss amongst yourselves. Nityaṁ bhagavata-sevayā. That is our mission. Naṣṭa-prāyeṣv abhadreṣu nityaṁ bhagavata-sevayā [SB 1.2.18]. Abhadra, we have got so many dirty things within our heart. So these dirty things can be cleansed simply by Kṛṣṇa consciousness. There is no other method.

śṛṇvatāṁ sva-kathāḥ kṛṣṇa

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

[SB 1.2.18]

This is the process. Śṛṇvatāṁ sva-kathāḥ kṛṣṇa, Kṛṣṇa is within your heart. Kṛṣṇa is trying to help you from within and from without. From without, He is presenting His form in this temple. You can take the advantage of serving Him. He is sending His representative, spiritual master, to speak you directly about Kṛṣṇa, and He is ready to help you from within as Paramatma. Kṛṣṇa is so kind. He wants that you are all suffering in this material existence, Kṛṣṇa comes as He is, and He canvasses, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. So bhāgavata-sevayā, nityaṁ bhāgavata-sevayā [SB 1.2.18], cleansing the heart. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. This is the process. We are part and parcel of God, Kṛṣṇa, so we are pure, we have become impure on account of material contamination. So we have to purify ourselves and the process is to hear about Kṛṣṇa. That's all.

śṛṇvatāṁ sva-kathāḥ kṛṣṇa

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

This temple, these ISKCON centers are open, just to give everyone the chance of hearing about Kṛṣṇa so that his dirty heart may be cleansed. This is the purpose. We have no other purpose. We are not opening these centers for some material benefit. No, we want to give to the whole world the spiritual enlightenment without which they are suffering. And this human form of body is especially meant for this purpose to understand our spiritual position.

Janmādy asya yataḥ [SB 1.1.1], that is the first Vedānta-sūtra. The Śrīmad-Bhāgavatam is the natural commentary on Vedānta-sūtra. Vedānta-sūtra philosophy was expounded by Vyāsadeva, Mahāmuni. And thinking that in future so many fools and rascals will misuse the Vedānta-sūtra as so-called Vedantists, and send all people to hell, therefore he personally wrote this commentary on Vedānta-sūtra, the Śrīmad-Bhāgavatam. Bhāṣyaṁ brahma-sūtrāṇāṁ vedārtha paribhṛṁhitaḥ **. This is bhāṣya. Bhāṣya means commentary. Therefore he begins from the first aphorism of Vedānta-sūtra, janmādy asya yataḥ [SB 1.1.1], athāto brahma jijñāsā, jīvasya tattva-jijñāsā. Jīvasya tattva-jijñāsā, jīva, those who are conditioned souls, their only business is to enquire about self-realization. The piling of woods and stone is not advanced civilization. My Guru Mahārāja used to say, kāṭh pāthare mistri. If you are simply engaged how to have a skyscraper building, then we become craftsmen only, how to handle woods and stones, that's all. So much success but what we'll do with this woods and stones? You are spirit soul. Woods and stone will not give you any pleasure. That is not possible. You are not wood and stone, you are spirit soul, you must have spiritual food. Therefore in America especially, despite all material opulences, there you are becoming confused and frustrated and disappointed. Because woods and stone will not satisfy you. You must have spiritual food, that is Śrīmad-Bhāgavatam.

Thank you very much. Hare Kṛṣṇa. (end)

750220SB.CAR

Śrīmad-Bhāgavatam 1.1.1

Caracas, February 20, 1975

Prabhupāda: (translated into Spanish by Hṛdayānanda dasa)

oṁ namo bhagavate vāsudevāya

janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

[SB 1.1.1]

So first of all, before beginning the Śrīmad-Bhāgavatam, the author is offering respectful obeisances to the Supreme Personality of Godhead. The Supreme Personality of Godhead is explained in the following four lines. The first line is janmādy asya yataḥ, means Supreme Personality of Godhead is the origin of all emanation. The human mind is inquisitive. A human being, even a child, he enquires from his father. We have got experience personally. Any intelligent boy, he enquires from the father. He is inquisitive. That is human life. He enquires, "What is this, father? What is this father?" And the father replies. So unless this enquiry is there, he is not human being. A cat and dog cannot enquire about the origin of a thing. But a human mind is developed in such a way that he enquires, he makes research to find out the original cause. Just like nowadays the scientists are enquiring about the origin of life. But unfortunately, they are finding out the original cause which is not. Just like they are trying to research out what is the origin of life. And there are many, many learned scientists. They think that the origin of life is chemical combination. So that is not the fact.

Therefore, without being guided by authority, nobody can find out the perfect answer of an enquiry. Even in the university level, those who are research scholar, they are guided by three experienced professors. And when the student's research work is admitted by the three professors, then he is awarded the doctorate designation. So the, as I have already said, the child enquires, "What is this, father?" Similarly, we should also enquire, "What is the origin of this universe?" Not only universe, but any item within our experience, naturally we are inclined… Just like here is a microphone. So an intelligent person is inquisitive to enquire, "Who is the manufacturer of this microphone?" Just like we enquire about a child, "Whose son he is? Who is his father?" similarly, this is human mind, to enquire about the origin. That is the only business of human being. In the Śrīmad-Bhāgavatam it is said, jīvasya tattva-jijñāsā, means the jīva, means human being especially… Jīva means all living being, but above all living beings, the human being is the most awakened consciousness. Therefore his business is to enquire about the Absolute Truth. It is said, jīvasya tattva-jijñāsā.

kāmasya nendriya-prītir

lābho jīveta yāvatā

jīvasya tattva-jijñāsā

nārtho yaś ceha karmabhiḥ

[SB 1.2.10]

means that we have got some desires for gratifying our senses or for the maintenance of the body. Such desires are based on four principles of bodily demands. Every living being is busy, the lower animals and the human being, in finding out where is food, where is shelter, where is sex and where is defense. So they have selected four businesses: where to find out food, where to find out shelter, where to find out sex indulgence and how to defend ourself. These propensities are prominent both in animal and man. So these things are common for both the animals and the human being. A dog is also searching after food; a hog is also searching after food; a bird is also searching after food; a man is also searching after food. Now, in the broad road so many cars are going in seventy mile speed. What is their research? "Where is food? Where is money?" Ask anybody who is very busy in driving car in seventy miles speed that "What is your business?" He will answer that "I have got to take money from there. I have to do this business." That is also money. This will be the answer. They have no other answer. And if you ask him, "What you will do with your money?" then he will say, "I shall live in a very nice apartment, I shall eat very nice foodstuff, I shall have to enjoy very good sex life and I will have to defend myself." But the Bhāgavata says, or the supreme authority says, "No, this is not your business. Because you are human being… This business is also there in the animal life. Therefore your business is tattva-jijñāsā, jīvasya tattva-jijñāsā. When you are developed animal… Now you are also animal because you don't enquire about the Absolute Truth. But you are developed, so now your business is to enquire about the origin of everything." Your business is not to increase the problem of the four necessities of life. By this karma or unnecessary activities you are increasing simply problems.

Just like amongst the birds and beasts there is no economic problem. The birds rise in the morning, and they chirp between themselves, and after a few hours or minutes they go away, and they get their food. Similarly, the animals also, they also go. Even in the jungle, they get their food. The birds and beasts, they have got their home. The bird lives on the top of the tree very comfortably at night without any disturbance. Similarly, the beast… Even in the jungle there are elephants, there are tigers, there are so many others. They have got their some place to rest. So far sex is concerned, that is also guaranteed. The birds, when they are in the eggs, there are two eggs, one male, one female. And you will find these birds, beasts, they are in pair. Just about two months before, when I was in Māyāpura, the two snakes, not very big, small, were found in the lavatory, and they were also two, in pair. That means this pair in birds and beasts, in animals, in snakes, they are found. The tiger, the elephant, there are two. So there is no scarcity of sex also. And so far defense is concerned, everyone is provided with nails, jaws, and wings, and everything. According to their capacity, they can defend also. So in this way, so far our four necessities of life required, it is already arranged by the laws of nature. So we, means the living entity, or the soul, we are wandering throughout the whole universe in different types of bodies. And because we are part and parcel of God, our four necessities of life, namely the food, shelter, sex and defense, that is already provided. So for these four things we need not work very hard. Because they are available even in the animal life, birds life, beasts life, lower form of life, and why not in human life? Therefore the śāstra says,

tasyaiva hetoḥ prayateta kovido

na labhyate yad bhramatām upary adhaḥ

tal labhyate duḥkhavad anyataḥ sukhaṁ

kālena sarvatra gabhīra-raṁhasā

[SB 1.5.18]

They say that "So far these necessities of life are concerned, they are ready, supplied." In any life, either in human life or in birds and beasts, lower animal, trees, plants, that is ready. Therefore we should not waste our time for these things, but we should be ready to enquire about the Absolute Truth. So human intelligence is there to enquire about the Absolute Truth. So they have got better developed consciousness or intelligence than the lower animals. So that higher intelligence should be utilized for enquiring about the Absolute Truth. So that is… Vedānta-sūtra says, janmādy asya yataḥ [SB 1.1.1], athāto brahma jijñāsā. This life, human life, is not meant for wasting time for adjusting how to get better food, better shelter, better sex and better defense. So the human intelligence is that when one thinks that "If these necessities of body are ready even for the animals and beasts and birds, then why not it is ready for me?" It is ready for the human being also. That is a fact. We see when human being are uncivilized, the ready food is there. They live in the jungle. There is fruit ready for eating. Everything is ready there. They do not know how to produce food, the uncivilized man. They eat some animal. They eat some fruit. This is already ready. So uncivilized man, who cannot produce food, even for him, there is food ready. Similarly, the civilized human being, for him also the food can be improved. Just like he can produce from the field, agriculture, so many food grains, varieties of food grains he can produce. So these things are already there. There is no need of extra time for developing how to eat nicely, how to sleep nicely. One should be satisfied like the animals. They are satisfied with their position. They are not agitated. Similarly, we should be satisfied whatever is available automatically by the gift of nature or by God.

Nature has given us the opportunity now to enquire about the Absolute Truth. And what is that Absolute Truth? Because this is our only enquiry, that "What is the Absolute Truth, or the origin of everything?" Therefore in the Śrīmad-Bhāgavatam, first of all the obeisances or the respect is offered to Vāsudeva. Oṁ namo bhagavate vāsudevāya means "I offer my respectful obeisances to Lord Vāsudeva, or Kṛṣṇa." This Śrīmad-Bhāgavatam is being presented by Vyāsadeva, the most exalted personality, the guru, Vyāsa guru or Vedavyāsa, for the all advanced spiritually conscious men. The spiritual master is called, therefore, representative of Vyāsa, Vyāsadeva. Therefore, on the birthday of spiritual master, it is said, Vyāsa-pūjā. So this understanding, that Vāsudeva is the origin of everything, is available in human life. It is said, therefore, in the Bhagavad-gītā,

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ

[Bg. 7.19]

means… We are researching. The scientist is researching, the philosopher is researching, everyone is researching, but researching in their own way. Therefore it takes time to understand what is the original source of everything. So in the Bhagavad-gītā it is said, Kṛṣṇa said, that

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Kṛṣṇa says, God directly says, that "I am the origin of everything." Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate. "Everything emanates from Me." Iti matvā, "When one understands this," budha, "a learned person," bhajante māṁ dṛḍha-vratāḥ, "he engages himself fully in Kṛṣṇa consciousness." So Kṛṣṇa is the origin of everything, but it takes little time, according to the position of the man, to understand it. This is a fact, that Kṛṣṇa is the origin of everything, but the intelligent man can understand it very easily. Therefore he takes to Kṛṣṇa consciousness. And those who are not intelligent, he tries to understand whether Kṛṣṇa is the origin of everything, therefore it takes some time. Therefore persons who are making research what is the origin of everything, they are also learned scholars, but because they are doing in their own way, therefore it takes many, many births to understand that Kṛṣṇa is the origin of everything.

So in this way of material research, one will come to the conclusion, if he is really a research scholar that vāsudevaḥ sarvam iti [Bg. 7.19]. But those who are more purified, instead of making research, he immediately accepts that Kṛṣṇa is the origin of everything. So just to understand Kṛṣṇa, Kṛṣṇa is explaining Himself in the Bhagavad-gītā. So if one is fortunate, if one is intelligent, if he accepts Kṛṣṇa's version-Kṛṣṇa says at last, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]-he accepts it. So one who has accepted Kṛṣṇa as the supreme source, Absolute Truth, for them, this Śrīmad-Bhāgavatam is there. Here it is beginning, oṁ namo bhagavate vāsudevāya, means "I offer my respectful obeisances to You, Kṛṣṇa, because I surrender unto You." One who is fortunate, he immediately accepts Kṛṣṇa's version, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], but one who is unfortunate or less intelligent, he makes research work for many, many births, and then he will come to the same conclusion, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. So you accept Kṛṣṇa in both ways, either on good faith… As Kṛṣṇa says that ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ, "Don't worry. I shall give you all protection, you surrender unto Me." If you take this immediately, then you become liberated. And if you don't take, then make research work of Kṛṣṇa. Ultimately you will come to this conclusion, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19].

If you say, "I can't believe it, Kṛṣṇa, Kṛṣṇa is the origin of everything," that is of course your business, your independence. Then you wait for many, many births, bahūnāṁ janmanām ante [Bg. 7.19]. You come to the same conclusion. But because you have denied, you have to wait for many, many births. You have to come to this conclusion because He is the origin of everything, sarva-kāraṇa-kāraṇam [Bs. 5.1]. So there is no other second or alternative. You have (to) come to that conclusion. But if you don't accept now, you will have to wait for many, many births. But even that, if you are intelligent enough and if you have to accept because Kṛṣṇa says blindly, that is also good. Just like gold. Gold, you accept blindly or by chemical examination, the gold is the same. So if you are scientist, if you say that "First of all I shall test whether it is gold and chemical composition and other ingredients. Then I will accept you" …And somebody says, "No, my father says it is gold. My Guru Mahārāja says it is gold. Well, so many ācāryas says it is gold," then you accept it, gold. So one accepts gold by the authoritative statement of the superiors, and one accepts gold by chemical analysis. So one who accepts by the authority's statement, he is more advanced. He immediately gets the gold immediately. And those who are awaiting for chemical examination, they will get it. They will also know, but it will take time.

So in this Bhagavad-gītā, Kṛṣṇa Himself explains Himself, analytical study, and Vyāsadeva presents Śrīmad-Bhāgavatam, "Here is God, Kṛṣṇa." Oṁ namo bhagavate vāsudevāya. Now it is up to you to take it or reject it. That is your business, but things are ready for acceptance. So everyone is searching after what is God. Somebody says, "There is no God." Somebody says, "God is dead." Somebody, "Something, something," but no. God is neither dead nor the action, action that "There is no God"-both of them foolishness. God is not dead; neither we are dead. Because we are part and parcel of God. So if God is alive, then part and parcel are alive. Just like if my body is alive, the finger is alive, because finger is part and parcel of my body, similarly, if God is alive, we are alive. And because we are now in material condition of life, therefore we do not understand what is God and what is our aim. Therefore it is called ajñāna, ignorance. Therefore one who dissipates this ignorance, he is called guru.

ajñāna-timirāndhasya

jñānāñjana-śalākayā

cakṣur unmīlitaṁ yena

tasmai śrī-gurave namaḥ

The guru means he gives light to the persons who are living in darkness. So that is the motto in our Back to Godhead paper, that "Godhead is light, and nescience is darkness. Where there is God, there is no nescience." So Kṛṣṇa or God or light, the same thing. If you take to Kṛṣṇa consciousness, there will be no more ignorance. Just like here there is light, electric light. There is no darkness. The darkness is there, but when there is light, darkness automatically goes away. Similarly, if you take to Kṛṣṇa consciousness, then darkness of life immediately goes away. And that is required in human life. The animal life means full of darkness, and the human life, although full of darkness, it can be dissipated. So our request is-we are pushing this Kṛṣṇa consciousness movement everywhere all over the world-just to drive away the darkness of ignorance and come to the light of knowledge. So this center is open for this purpose. I request you, all of you, to take advantage of this Kṛṣṇa consciousness movement and be enlightened and be happy in your life. Thank you very much. [break]

Hṛdayānanda: (translating question:) There are many religions that speak of the light. How can we know we are actually facing the real light?

Prabhupāda: Light is to be realized personally. Light… Just like this room is dark. When there is light, it doesn't require to be enquired, "Is it light?" You personally perceive it is light. Just like you are hungry and foodstuff is given to you and when your hunger is satisfied, appetite is appeased, then you naturally you feel, "Yes, I am satisfied." You don't require to enquire anyone. Therefore it is called self-realization. Automatically you realize. You don't require to enquire. This is the process. [break]

Hṛdayānanda: …that in the spiritual path everyone has to be married.

Prabhupāda: No, not necessarily. If you can remain without marrying, it is better. But because you cannot, you become bachelor daddy, therefore you must marry. (laughter) Please don't become bachelor daddy. (laughter) This is most sinful life. (end)

750221SB.CAR

Śrīmad-Bhāgavatam 1.1.1

Caracas, February 21, 1975

Prabhupāda: (translated into Spanish by Hṛdayānanda dasa) Last night we discussed about the origin, source of everything. So it is explained here, namo bhagavate vāsudevāya, oṁ namo bhagavate vāsudevāya [SB 1.1.1]. This is already ascertained, that Vāsudeva, the Supreme Lord, the Supreme Lord is Vāsudeva because He is present everywhere. This evening there was some discussion that God has no particular name, but His names are there on account of His different type of activities. Just like God is present everywhere, therefore His name is Vāsudeva. In the Brahma-saṁhitā it is said that God is within this universe, aṇḍāntara-stham, and not only within the universe, but He is in everyone's heart, and also He is within the atom. Therefore God is unlimited. God is not limited to become gigantic universal form, but He is also able to enter within the atom. Therefore, in the Vedic language God is described, aṇor aṇīyān mahato mahīyān: "He is greater than the greatest and the smaller than the smallest." God has expanded Himself in two different types. He has expanded Himself as svāṁśa, or personal expansion, and another expansion is vibhinnāṁśa, separated expansion. So God expands Himself personally.

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.39]

By His personal incarnation He expands as Rāma, Nṛsiṁha, Varāha, Vāmana and so many, thousands. That is His personal expansion. Here is Lord Caitanya, Nityānanda. They are also personal expansion. So that is one type of expansion. Another type, expansion, is the vibhinnāṁśa, just like we are. We are also expansion of God. But this is… Vibhinnāṁśa means a smallest particle. Just like the sunshine. The sunshine is combination of bright molecules. So very small parts, bright, brightened part, combined together, that is called sunshine. So we living entities, we are also small bright particles as part and parcel of God. In this way God is expanded everywhere. The Māyāvādī, impersonalists, they think "If God is expanded everywhere, then where is God personally?" That is explained in the Bhagavad-gītā,

mayā tatam idaṁ sarvaṁ

jagad avyakta-mūrtinā

mat-sthāni sarva-bhūtāni

na cāhaṁ teṣv avasthitaḥ

[Bg. 9.4]

Kṛṣṇa, or God, says that "I am expanded in My impersonal form everywhere. Everything is existing on account of Me. But still, I am not everything." Just like God has expanded in this microphone. The microphone is also expansion of God's energy, but that does not mean we have to worship the microphone. So God has got that power, that although He has expanded Himself in His impersonal form everywhere, still, He has got His original existence. A small example can be given in this connection. Just like a father. He has given birth to hundreds of children. That does not mean the father is finished. These children is expansion of the father, but father keeps himself as father. So in this way He is Vāsudeva, means He is present everywhere. He says in the Bhagavad-gītā, sarvataḥ pāṇi-pādaṁ tat: "He has got His hands and legs and eyes everywhere." Because the part and parcel expansion of God, either viṣṇu-tattva or jīva-tattva, they are everywhere.

Besides that, God is existing in everyone's heart as Supersoul. So the Supersoul is giving direction to the individual soul. Therefore, in the Bhagavad-gītā it is said, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ. Hṛdi means in the heart. "I am situated in everyone's heart." Mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. Because God is situated within my heart, therefore He is giving me direction. So our remembrance and forgetfulness is due to God. Sometimes we forget something and try to remember. Immediately God helps us: "It is this." And we say, "Yes, yes, now I remember." "Now I remember" means we were forgetting. Kṛṣṇa immediately gives him, "It is this." Then I remember. In this way, God, by His plenary expansion, He is situated everywhere. Therefore His name is Vāsudeva. Now Vāsudeva is the origin of everything. So that is explained in the Bhagavad-gītā, vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. Anyone who has understood that everything, whatever we see, that is Vāsudeva… But we should always remember that Vāsudeva is everything; still, everything is not Vāsudeva. Just like in a big factory. In your country or in America that Ford, Mr. Ford, he has got very big factory. So in the factory, everywhere the Mr. Ford is there. But if you have to see Mr. Ford, you cannot see the car Ford and you become satisfied. The car is also written there, "Ford." So if I want to see Mr. Ford and if we see the car, and we say, "Now I have met with Mr. Ford," that is foolishness. (laughter) The car is Ford, but Ford is not the car.

In this way try to understand. Everything is God, but everything is not God. In this way you have to understand. Don't be misled by the Māyāvādī philosophy that "Everything is God and my knowledge is finished." That is imperfect knowledge. Then the origin of everything, what is the nature of that origin? That is being explained now. Vāsudeva is everything, accepted, but whether Vāsudeva is a living being or a dull matter. Nowadays the theory, scientists' theory, is going on that life is made of chemicals. That means matter. This has been discussed five thousand years ago by Vyāsadeva, whether the origin of life is life or matter. So he says that the origin of everything is life because Vāsudeva is also life. And now you come to your argument and reason, whether origin of life is matter or life. That you have to discuss. So here it is said that origin is life because here it is said, yato 'nvayād itarataś ca artheṣu abhijñaḥ svarāṭ. Just like if I am taken as the origin of this Kṛṣṇa consciousness movement, that means I know everything directly and indirectly of all this movement. If I do not know directly or indirectly everything of this movement, then I cannot be called the founder-ācārya. And as soon as the origin becomes a knower, he is life. So therefore dull matter cannot be the knower of everything.

Now it is said, yato 'nvayād itarataś ca artheṣu abhijñaḥ svarāṭ. He is abhijñaḥ. Abhijñaḥ means cognizant. The original and source of everything, He has His brain. He knows. He has the power of knowledge. Everything is there. That is the reason. Anything material we think… Just like this microphone. This microphone is combination of some metal and some wires or anything is metal or something plastic. But they have not combined together automatically. A person who knows the art, he has combined all of them together. Now it is acting. Now, if this microphone is not in order, then I will have to take to the person who knows what is indirectly and directly the composition of the microphone. Therefore the origin of everything or the original source of everything, He is the knower. He is not dull matter. So therefore it is stated here, abhijñaḥ. Abhijñaḥ means perfectly knower. Now, it can be said that abhijñaḥ… perfect knowledge is received from the superior person. Just like I do not know what is the mechanical arrangement of this microphone. But if I want to know it, then I must go to a perfect knower who can explain (to) me that these ingredients or these parts of the machine are there. Therefore the question may be raised that "The original source of everything is knower of everything, accepting, but where He got the knowledge?"

Just like sometimes the atheist class of men enquire that "If God is the original father, the supreme father of everyone, then who is God's father?" The answer is that God has no father; He is self-sufficient. Therefore this word is used, svarāṭ. Svarāṭ means self-sufficient. So far we are concerned, I have got my father, my father has got father, his father has got father, father, father, go on. When you come to a person who has no more father, that is God. (laughter) That is the test. If we find somebody that he has no father, then He is God. And if some rascal comes and says, "I am God," then you ask him, "Whether you have got father?" As soon as he says that "Yes, I have got father," then he is dog. So in your country so many imitation gods come. I know this. But you ask them, to test him, "Whether you have got father?" If he says, "Yes, I have got father," then you say, "You are dog." Therefore God's another name is unborn. Unborn means He is not begotten by any father. That is stated in the Vedic language, that advaitam acyutam… govindam ādi-puruṣam. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1], anādir ādiḥ. Anādi means He has no source of emanation. But He is ādi. He is the original source of everything. Therefore it is said, anādir ādiḥ. Anādi means He is without any source. But everyone is on account of His presence. Now, it is simple understanding. There is no difficulty to understand God. Anādir ādiḥ. Everyone has got ādi. Just like I have got my father, father has got his father, his father, his…, ādi. Ādi means the original source. But when you go to Kṛṣṇa, or God, He has no ādi. He is self-sufficient. Try to understand the simple formula of understanding God, that God has no origin, but He is the origin of everything.

Now, the next question would be… According to Vedic information, the original person is Lord Brahmā. When there was creation, the first created being was Lord Brahmā. Then from Brahmā, all other living entities expanded. This is the creation understanding. So one may mistake, "Then Lord Brahmā is, the Supreme Personality of Godhead because He has no…, nobody knew that by whom born Lord Brahmā was born." It may be questioned like that. But Brahmā is not the original source of everything. Although he has created this universe, he is not the original source. Therefore it is explained here that the original person is Vāsudeva, or Kṛṣṇa, and He gave intelligence to Brahmā to create this universe. But if we put this argument that "Brahmā was alone. How he took instruction from the superior person?" therefore it is said, tene brahma hṛdā: "The Supreme Personality of Godhead Vāsudeva instructed him from within the heart." That is not only for Brahmā. That is not the only prerogative of Brahmā. Kṛṣṇa, we have already stated, is seated in everyone's heart. If you want to consult Him, He can give you instruction. The only thing is that you have to become qualified like Brahmā so that you can received instruction from Him within the heart. And what is that qualification? That is also stated in the Bhagavad-gītā, that

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

[Bg. 10.10]

Kṛṣṇa says that "I am situated in everyone's heart. Simply one has to become qualified to hear Me." And what is that qualification? That qualification is practice of bhakti-yoga. It is said, teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam. Bhajatāṁ prīti-pūrvakam means bhakti-yoga, always engaged in service of the Lord with love and affection. So teṣām, those who are always, twenty-four hours, engaged in loving service of the Lord, to him only He gives instruction, "You do like this." And what is that instruction? Yena mām upayānti te. The instruction is meant for giving him facilities to come back to home, back to Godhead. Here in this material world we are struggling for existence, and therefore we are not happy here. Therefore Kṛṣṇa says that sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "You give up all these rascal engagement; you simply just surrender unto Me." And when we are surrendered, that surrender is oṁ namo bhagavate vāsudevāya. That means "Kṛṣṇa, Vāsudeva, I accept Your proposal. I offer my respectful obeisances unto You." Then begin your loving service to render to Kṛṣṇa, and gradually you will get instruction from within, "You do like this, you do like this, you do like this." So it is not difficult for anyone. It is very simple thing. And what is that simple thing? Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65], means "Always think of Me, man-manāḥ. You just become My devotee." Unless one is devotee he cannot always think of Kṛṣṇa. That is not possible. On the other hand, who thinks of Kṛṣṇa twenty-four hours, he is devotee. Therefore we are spreading this news that "You chant Hare Kṛṣṇa." The chanting of Hare Kṛṣṇa means thinking of Kṛṣṇa. Kṛṣṇa says, man-manā bhava: "Just always think of Me." In other place He says,

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

He says that "Anyone who is always thinking of Me within his heart, he is first-class yogi." So the yoga system is very popular in your country, but this is the example of becoming first-class yogi. And you haven't got to take so much trouble by pressing your nose or dipping your head or this… Simply chant Hare Kṛṣṇa. And you become first-class yogi. And as soon as you become first-class yogi, all power is within you. Perhaps you do not know the yogic perfection, eight kinds of power. Simply gymnastic practice is not yoga. You must attain the power. The power is aṇimā, laghimā, mahimā, prāpti-siddhi, vaśitā, īśitā, like that. Aṇimā means you can become smaller than the smallest. One who has attained yogic perfection, he can become… You lock up anywhere, and he will come out. This is yoga-siddhi, not that a yogi is locked up and he cannot come out. That is simply gymnastic. So yoga-siddhi. The yoga-siddhi you can get when you become perfect yogi. Mahimā also. You can float in the air. That is called laghimā. Now the aeroplane is going in the air very good speed, but when you get yoga-siddhi your speed becomes… You become very light. You can go anywhere in a moment. It is speedier than the mind. Just like mind-you are sitting here, and your paternal home may be ten thousand miles away, but by mind you can go immediately. This is mental speed. You cannot take your body immediately there, but you can take your mind there immediately. So why it is possible? Because mind is finer than this gross body. That is stated in the Bhagavad-gītā, indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ, manasas tu parā buddhiḥ [Bg. 3.42]. The finer, finer, finer. Just like this gross body. This gross body means senses. The finer than this is the mind.

So yoga system means to control the mind. By controlling mind, you can control the senses. Because mind is the master of the senses. Then above mind, still finer, is the intelligence. So you can train up your mind with intelligence. That is the best intelligence, when one engages the mind in Kṛṣṇa consciousness. Then you will get instruction from the Supreme Personality of Godhead, sitting anywhere. So these things can be understood gradually after purifying the mind. At the present moment, on account of our material contamination, our mind is contaminated with so many material things. If you purify your mind, then you come to the spiritual platform. That is intelligence, via media between the spirit and the mind. First of all body, finer than the body is mind. Then finer than the mind is the intelligence. And finer than the intelligence is the soul. So if you keep your mind always engaged at the lotus feet of Kṛṣṇa, then it becomes purified. So this is the movement of Kṛṣṇa consciousness, how to fix up the mind always at the lotus feet of Kṛṣṇa. And it is for bhakti-yoga. So if you practice this bhakti-yoga, then everything will be perfect in your life. We are spreading this bhakti-yoga, all over the world, and here is one of the centers. You take advantage of it. It is not sentimental. It is authorized on scientific basis, philosophical basis. So we have got so many books, about fifty books about this Kṛṣṇa consciousness movement. You can read them. You can ask the devotees if you cannot understand, and chant Hare Kṛṣṇa and make your life perfect. Now thank you very much, if you have got any question you can ask. [break]

Samādhi means always remain thinking of Kṛṣṇa.

Girl: (translated by Hṛdayānanda)[break] She says at the temple there is much māyā and that the people who live in the temple are phonies.

Prabhupāda: And where there is no māyā? Tell me a place where there is no māyā. We shall go there. (laughter) In the temple there is no māyā. Because I am in māyā, I am thinking that temple is māyā. That is said in the Bhagavad-gītā, mām eva ye prapadyante māyām etāṁ taranti te: [Bg. 7.14] "One, anyone, who surrenders to Me, he overcomes the influence of māyā." Therefore… Every member in this temple, they are surrendered. Therefore they are not in māyā.

Guest: (translated by Hṛdayānanda) How many different paths are there for self-realization?

Prabhupāda: Only one path. God is one, and to realize Him, the path is one. There cannot be two paths. Just like suppose in India. So India is from here to the eastern side? Yes. This is an example. But you cannot find in the western side. Just like Columbus. He wanted to discover India. He did not go to the eastern side; he went to the western side. So he found America, that's all. So if you want to find out God, then you have to take the right path. That is stated in the Bhagavad-gītā, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. He never says, "By jñāna, karma, yoga one can achieve God." That is not possible. Only by bhakti. So if you want to have God, then you have to take to these devotional activities, but if you want to have māyā, you can take different paths. [break]

Guest: (translated by Hṛdayānanda) …there's only one path straight. He was saying how Columbus also, if he would have kept going, he could have…

Prabhupāda: But he is going to the… Yes, you are right. If Columbus would have gone still farther, farther, western side, and he could have gained India. That means if you take other path, then you will achieve God after many, many lifes, not… [break]

Hṛdayānanda: …God is light and that, within us, inside of us.

Prabhupāda: Yes. That everyone will say, one who is (in) knowledge. So if you follow Bible, you also get knowledge. That is knowledge. We are after seeing people, that he has got knowledge of God. It is not a question of Bible or Bhagavad-gītā. We want that you become God conscious. That is our movement. In the Śrīmad-Bhāgavatam there is no such mention as Christian religion, Hindu religion, Muslim religion or Buddha religion. There are so many… No. Bhāgavata says, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje: [SB 1.2.6] "That is first-class religion which helps one to love God." So we are propagating teaching people how to love God. That is our mission. We don't say that you become Christian or Hindu or Muslim or…, no. You become a lover of God. So comparatively, the process which we are recommending, that is the easiest process. That is admitted by one priest in Boston. He said that "These boys and girls are our countrymen or our boys. Before this movement, they did not come to the church, and now how they are mad after God?" So therefore this is the easiest process, to become pure and go back to home, back to Godhead. Thank you very much. (end)

710815SB.LON

Śrīmad-Bhāgavatam 1.1.2

London, August 15, 1971

Pradyumna: Purport: "Religion includes four primary subjects, namely pious activities, economic development, satisfaction of the senses and, finally, liberation from material bondage." [SB 1.1.2]

Prabhupāda: So the ultimate aim is liberation from this conditional life, bondage. We are conditioned in every way, we can experience. As soon as we are embodied with a material body, immediately we are conditioned. Just like as soon as we enter in some state… Just like we have come from India. I have come from India in your state. So I am immediately conditioned by the immigration department.

So this is the material world, system. As soon as you enter a particular type of body you are conditioned. Just like while walking in the St. James Park the ducks and the swans, when they saw that we are coming near, they immediately dropped into the water. Because the duck is thinking that he's safe in the water. And if somebody snatches me to put me down in the water, then I shall protest. He's also a living entity, I am also a living entity. I am afraid of being put into the water, and he is seeking shelter into the water. Water is the same. Why one is seeking shelter, and why one is afraid of? This is material world. Because I am conditioned in a separate body and the duck is conditioned in a separate body. The trees, some trees are going upwards, and some trees are going downwards. These are the conditions. Deha-yogena dehinām.

So we are being put into different conditions, under different types of body. So liberation means that one shall not be under any condition. Just like Kṛṣṇa, He is not under any condition. That is liberation. We can also, because we are part and parcel of Kṛṣṇa, we can also become without any condition. Just like Nārada Muni. Nārada Muni is traveling in the space because he's liberated soul. He's not conditioned. But because we are conditioned, we cannot travel in the space without the help of some machine or something else. This conditional life is going on anywhere you go within this material world. There are innumerable universes, and each and every universe, there are innumerable planets of different climatic conditions. Just like we find the climatic condition in the moon is different from the climatic condition of this earth. The climatic condition of sun is different from the climatic condition in the earth or from the moon. Every, each and every planet, each and every universe is differently conditioned. That is the beauty of Kṛṣṇa's creation. Keśava tuwā jagat vicitra. Bhaktivinoda Ṭhākura has sung: "Keśava, my dear Lord Kṛṣṇa, Your creation is so full of varieties." That's a fact. But all these conditions are not very liking to us. We are trying to be liberated from all conditions. Therefore liberation is the ultimate goal. As it is here stated, "Religion includes four primary subjects, namely, pious activities, economic development, satisfaction of the senses and, finally, liberation from material bondage."

So the ultimate goal being liberation, we have to adjust things, targeting to that point. That is real human civilization. The Vedic civilization is based on this view, that all the conditioned souls, they have… Why they have become conditioned? The reason is they revolted against Kṛṣṇa. They wanted to imitate Kṛṣṇa. That is the mentality everywhere. You know, everyone says, "Oh, I don't care for God. I don't care for anything. I am at liberty to do anything." Just the hippies, they say, "We don't care for anything, state laws or convention or police or anything." The idea is that everyone is wanting liberation, "be high." Because that is our constitutional position. Liberation.

So everyone is trying to be liberated. So in the bodies lower than the human being, there is no question of liberation. There is no question. Out of the 8,400,000's of species of life, 8,000,000 and at least 300 species, aḥ, 3,000 species of life, there is no question of liberation. They must live under the conditions of material nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. You have accepted this material body voluntarily for enjoying this material world. You enjoy it to the fullest extent under the condition of stringent laws of material nature. Now, in the human form of life, civilized human form of life, your consciousness is now developed. There is a chance to understand why you are conditioned. You don't want condition; you want liberation. This question arises in the human form of life, not in the cat's life, dog's life. No. So we should remember this is the difference between other bodies and this body. Here, we become awakened that "Why I am conditioned?" Just like Sanātana Gosvāmī, when he approached Lord Caitanya Mahāprabhu… He was minister, great man, very opulent. So the first question was put before Lord Caitanya, 'ke āmi,' 'kene āmāya jāre tāpa-traya.' "My dear master, I have come to You to ask the first question, that 'What I am? Why I am conditioned to suffer three kinds of miserable condition of life always?' " Why you are using this fan? Because I am conditioned. I cannot bear too much heat or too much cold. As soon as I go out in the park, I was covering. So these questions should arise, that "Why I am conditioned? Sometimes I am covering, sometimes I want fan."

So this is the actual human life, not that simply imitating the animals: how to eat, how to sleep, how to sex. No. Śāstra says that is already established. Don't worry. Just like the swans and the ducks in St. James. They don't worry, "Oh, what to eat?" But they're getting their eatables. They don't go to office, to factory. Even the swans and ducks, and what to speak of human being? This is nature's study, that the swans and ducks, they are getting at home, they are getting their sex life. Immediately, everything is there. According to their standard, everything is there. Āhāra-nidrā-bhaya, these are the four things required for this body. But even a small duck and swan, he has got everything ready there in St. James Park. He does not go to the Downing Street. So why don't you study?

So if a swan is provided with all the necessities of life, why I shall not be? I am so much developed human being. Why I am so much busy in economic development? This is called illusion. But one who is advanced in knowledge, he knows that "If the swan is already provided with all the necessities of life, then I shall also be provided with all the necessities of life. There is no need of endeavoring for it." That is a fact. That is the fact.

tasyaiva hetoḥ prayateta kovido

na labhyate yad bhramatām upary adhaḥ

tal labhyate duḥkhavad anyataḥ sukhaṁ

kālena sarvatra gabhīra-raṁhasā

[SB 1.5.18]

By the force of time, just in due course of time, everything, whatever you require, it will come. Just like I was talking to you that in my childhood we heard so much about London city. So I was desiring, "When I shall go to London?" Now, in due course of time, I am walking in London. So Kṛṣṇa has provided everything for you. Don't worry. Therefore our main business should be how to develop Kṛṣṇa consciousness. We should not bother about other things. Āhāra-nidrā-bhaya-maithunaṁ ca. But the things are there.

So even these are the problems, therefore they must be based on religion. Religion means to become well-behaved, to abide… Just like good citizen means well-behaved, to abide by the state laws. So first thing is religion, to learn how to become God conscious. This is the first business of human society. But they have rejected religion. They have become secular. Secular…, what does it mean secular? It means don't care for any kind of religion; Just work very hard for economic development day and night. This is the modern civilization. No. That is misleading. From the very beginning of life. Just like Prahlāda Mahārāja advised, kaumāra ācaret prājño dharmān bhāgavatān iha [SB 7.6.1]. The boys… He was five-years-old boy. He said, "My dear…" He was preaching amongst his class friend. This is Vaiṣṇavism. Even a five… Just like our Sarasvatī, Śyāmasundara's daughter. She also preaches. She goes sometimes, "Do you know what is Kṛṣṇa?" If somebody says, "No, I do not know"-"The Supreme Personality of Godhead." You see? This is natural. Simply one has to be given the chance. Because this, I mean to say, small girl has got the chance to live amongst Kṛṣṇa conscious people from the very birth, she's developing that "Oh, I shall also preach. I shall also preach." Developing. Similarly, advancement of Kṛṣṇa consciousness means you will be, I mean to say, pushed how to preach, how to preach. That is one of the signs. Śravaṇaṁ kīrtanam. If you have heard nicely about the Kṛṣṇa consciousness movement, then you must… Next stage is kīrtanam. Kīrtanam means preaching, chanting. Kīrtanam. Śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23].

So that is our main business from the very beginning of life. Kaumāra ācaret prājño dharmān bhāgavatān iha [SB 7.6.1]. This human form of life is so rare, after many, many millions of birth, many many millions of years rotating through different species of life, by the evolutionary process, we have come to this human form of life. In this life also, if you are simply engaged in the matter of eating sleeping, sense gratification, and defending, then where is the advancement? No advancement. So that inquiry should be there, that "What I am? What I am put into these tribulations of conditional life under the laws of nature?" Unless this question arises in one's mind, he's not a human being. He's animal. Just Sanātana Gosvāmī went to Caitanya Mahāprabhu and although he was minister, very learned scholar, he said, "My dear Lord, people eulogize me as very big man, learned man, minister. But I know that I do not know what I am. This is my position." Grāmya-vyavahāre kaha ei paṇḍita, tāi satya māni. "The people, the ordinary people, common people, they say that 'You are so great scholar, so rich man, minister.' They say like that. But I know that I am fool number one. I do not know what I am." This is the position.

So people should know… Everyone should know what he is, what is his constitutional position, why he is under so many conditions of life, how to get liberation. These are the questions. These are called… These questions are called brahma-jijñāsā. That is the beginning of Vedānta. Vedānta. Veda means knowledge, anta means end. So long we have acquired knowledge in so many departments, but that has become useless. Because either I am a great scientist or great botanist or great politician, I am conditioned by the laws of material nature. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. So you become Professor Einstein or Nelson or Clive or this or that, you are conditioned by material nature. You cannot overcome this. Everything will be finished. You may stand as a statue in the Trafalgar Square. Not he; it is a lump of matter. But nobody can say where Mr. Nelson has gone, where Mr. Clive has gone. Nobody can say. Finished. You see?

Therefore human civilization should be based on first of all religion, dharma. And what is that dharma? That I have several times explained. According to Prahlāda Mahārāja, dharmān bhāgavatān. Dharma means God consciousness, Kṛṣṇa consciousness. That is dharma. That is religion. Dharmān bhāgavatān. So from the very beginning, in school, in primary schools, this Kṛṣṇa consciousness should be taught. That is real civilization. Unfortunately, there is no such arrangement. So you go to the authorities and the so-called authorities, rascals. Inform them that "Take this education. Introduce in the schools, colleges. Then there will be peace and prosperity. Otherwise there will be hippies. That's all. You may have very big, big universities, educational system, but the production will be hopeless, confused hippies. That's all." From the very beginning, the whole system should be changed, rascal civilization. Religion first. First religion, then pious activities. "I belong to this religion," but what is your activities? "Now, I'm debauch number one." You see? And the other day the boy was asking religion, blasphemy, but from his appearance it looked like he's debauch number one. You see? So they fight simply on false prestige of so-called religion. Religion means pious life. That is religion. No meat-eating, no illicit sex, no gambling, no intoxication-that is religion, religious life, pious life.

So in the human society the first thing is that there must be religion, and religion means pious life. Every religion… Just like Christian religion teaches pious life: "Thou shall not kill." And I am killing twenty-four hours, and still, I am proud of becoming a Christian. Just see. So religion means pious life. And on pious life, you earn your livelihood. Although your livelihood is already fixed up, your provision for living condition is already fixed up, still, because you think that "Without working, I cannot live nicely," all right, economic development. But because first of all your life is religious, because you are living pious, then you can earn your livelihood according to your different status.

The status is brāhmaṇa, kṣatriya, vaiśya, śūdra. In every human society these natural division of the society are already there. The intelligent class of men, they should study all the śāstras, all these Vedic literatures, thoroughly, and they should advise the politicians, "My dear Mr. Minister, you get rule, make the rulings like this, on this principle." They will advise, the brāhmaṇas, intelligent class of men. And the kṣatriyas, they will administer and see that the people are executing actually religious life. That is the duty of the state. The police is there not for harassing you if you take a twig from the tree and he'll come, "Why you have taken?" You have got that experience? Because they have no other business than trifle things, they are very busy: "Oh, come on with me," arrested. They have built up their empire by exploiting the whole world, and if somebody takes a twig from the St. James Park, he's arrested. You see? Because there is no religious life. Fools, rascals, they do not know how to rule over. On trifle things they will, "Come on." And when there is a pickpocket, they will go away. You ask police, they will pass by. You see?

So without religious life, so-called economic development, it means implication. He's becoming implicated. Sat-saṅga chāḍi' kainu asate vilāsa, te-kāraṇe lāgila ye karma-bandha-phāṅsa. Why there should be thieves? If the society is based on religion, why there should be thieves? Why there should be rogues? There cannot be. Because they're not trained. The same boys and girls, European boys, American boys and girls… Just think of your past life and now this life. Why there is difference? Because it is based on religion. Based on religion. Therefore religion, then economic development. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. Ātma-dharma or bhāgavata-dharma. Ātmānaṁ sarvato rakṣet. The śāstra says to protect yourself, that is a… What is called? In English there is a proverb: "Self-preservation is the first law of nature"? What is that? So self means soul. Your soul may not fall down. That is your first business. Ātmā, ātmā means soul, mind, and the body. So we have taken body. Everyone is prepared… Now people are not even anxious how to protect this body. They violate so many laws of eating, sleeping, mating, and become diseased. Even they do not know how to protect this body, what to speak of the mind and the soul. They're so rascal. Ātmānaṁ sarvato rakṣet tato dharmaṁ tato dhanam.(?) That is the version in the Vedic literature, that "Try to protect yourself first, then dharma, then your religious principle, then dhana, then money." But at the present moment they don't care for the self; they don't care for religion. They want simply money.

So our Kṛṣṇa consciousness movement is not one-sided. It is not that people may think that they are sentimentalist and simply chanting and dancing. No. There is volumes of philosophy of life, from all angles of vision. Dharma, artha, kāma, mokṣa [SB 4.8.41, Cc. Ādi 1.90]. From the point of religion, from the point of economic development, from the point of sense gratification, and from the point of ultimate liberation, go back to home, back to Godhead, it is so nice movement. Unfortunately… Of course, people are gradually trying to understand the gravity of this movement, but at least you should know the gravity of this movement. It is not ordinary movement. It is not a sentimental. It is most scientific, authorized movement, how to make people happy in this world and in the next. Dharma, artha, kāma, mokṣa. Because ultimately, he must have liberation. This is the chance.

Now, this liberation, there are different types of liberation, five kinds of liberation: sāyujya-mukti, sārūpya-mukti, sālokya-mukti, sārṣṭi-mukti…hmm…sāyujya, sārūpya, sālokya, sārṣṭi, sāmīpya. Mukti, liberation. There are different kinds of liberation. The first liberation, as the jñānīs or the speculators want, it is another side of voidism, to merge into the existence of the Absolute. They don't want varieties. Because they have got a very bad experience of the varieties in the material world, they, as soon as there is question of varieties, they become shuddered, "Oh, again varieties?" They do not know that there is blissful varieties in association with Kṛṣṇa. They can not accommodate in their brain on account of poor fund of knowledge. Therefore they want sāyujya-mukti, to merge into the existence of the…, to become one with the Supreme. That is possible. You can have it. But it you lose your individuality then you can get eternity, but you cannot get blissful life of knowledge, because you lose your individuality. So that is suicidal. But a living entity being individual soul, he cannot remain in that impersonal state of life. Because the other two factors, namely acquire knowledge and acquire blissful life, is wanting there. It is simply negation of these material varieties. Or eternity only-sat. But there are two other parts, cit and ānanda. That is absent there.

So because it is not fully realized, therefore such living entities who take sāyujya-mukti, they again fall down in due course of time. Because he doesn't get in the sāyujya-mukti the other two parts, component parts of his life, blissfulness and knowledge, full knowledge. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ [SB 10.2.32]. The impersonalist Māyāvādīs, they undergo severe austerities, penances, and rise up to the Brahman effulgence, becomes merged into it, but again falls down. Just like the spark: it enters the flame of the fire, but there is again chance of falling down.

So sāyujya-mukti… Sārūpya-mukti, to have the… For Vaiṣṇavas, they don't accept this sāyujya-mukti, to merge into the existence of the Lord. They accept sārūpya-mukti. Sārūpya-mukti means to have the same features of the body like Viṣṇu. In Vaikuṇṭhalokas all the living entities, devotees, they have got four hands. And only in Kṛṣṇaloka, Kṛṣṇa has got two hands and His devotees also have two hands. In other lokas, Vaikuṇṭhalokas… There are innumerable Vaikuṇṭha planets, Nārāyaṇa is the predominating Deity, Lakṣmī-Nārāyaṇa. And those who enter such planets, they get the same bodily feature, exactly looking like Nārāyaṇa. You have seen the picture of the Viṣṇudūtas who came to deliver Ajāmila. They were exactly looking like Nārāyaṇa. The same helmets, the same ornaments, exactly. You can understand. Just like your president or queen, if you are also dressed, you'll also look like queen. Or if you are dressed, you'll look like the president. But that does not mean you are president or you are queen, simply by dressing. Similarly, although the devotees and the living entities, they get the same feature of the body just like Nārāyaṇa, Viṣṇu, they're not viṣṇu-tattva. That is called sāyujya, sārūpya. Similarly, sālokya, to live in the same planet. Sāmīpya, to live nearby, near exactly with Nārāyaṇa. Just like we are living together, similarly, you can live with Nārāyaṇa, sāmīpya, side by side. These are the different kinds of liberation.

So this liberation should be the ultimate goal of life, how to get this liberation, go back to home, back to Godhead. That should be our mission. Not for this so-called economic development. That is already fixed up. Just like… In our Kṛṣṇa society we are not very much anxious for economic development or sense gratification. We are simply interested how to develop our Kṛṣṇa consciousness. But the economic question becomes automatically solved. It is not that we are serving, we have no sense gratification. The married couples are there. Nothing is prohibited; everything is there. But it is adjusted, adjusted. Not like cats and dogs. It must be adjusted according to rules and regulations. That is required. That is religious life, that is pious life, and then you become advanced in Kṛṣṇa consciousness and ultimately you get liberation.

Next, read.

Pradyumna: "Irreligious life is a barbarous condition."

Prabhupāda: Hmm. Irreligious life is barbarous condition. That is not civilized life. There must be religion. And religion means to know God, that is religion. Go on.

Pradyumna: "Indeed, human life begins when religion begins. Eating, sleeping, fearing, and mating are the four principles of animal life. These are common both to animals and to human beings. But religion is the extra function of the human beings. Without religion, human life is no better than animal life. Therefore, in human societies there is some form of religion which aims at self-realization and which makes reference to man's eternal relationship with God."

Prabhupāda: Now, at the present moment, religion is being sacrificed. So it is animal society. The other day, the gentleman was repeating, "Then we are animals." I said that "You are not only animals. There are other animals. You are Western animals; there are Eastern animals." They're all animals! We can challenge any scientist, any philosopher. Because they're godless, there is no religion, they're all animals. This is our declaration: animals. We don't take as human being. They're simply animals. Let them prove that they are not animals. Let them come here and prove that they're not animals. Mmm.

Pradyumna: "In the lower stages of human civilization, there is always competition to lord it over the material nature…"

Prabhupāda: Hmm. That is going on. The great two wars began from Europe simply on this basis. The German and Englishmen. The Englishmen, by their colonization, they made the whole world red in the map. Africa and Asia, India and America, Canada. And the Germans thought, "So this shopkeepers' nation…" Hitler used to say "shopkeepers' nation." "How they have occupied the whole world, and we are so intelligent? We are manufacturing so many things. We have no market to sell." That is the cause of the two great wars. This is a fact. Anyone, any politician, any gentleman knows what was the cause. The cause was Germany is always envious of England. Why this enviousness? Because England wants to lord it over, send Lord Clive to India to exploit. And the German wants that "We have got so many things manufactured. We cannot sell." That is the cause of war: lord it over. Everyone is trying to lord it over. The whole economic situation. Everyone is trying to become "the lord of all I survey." Yes. "In the lower stage of human civilization, there is always competition to lord it over the material nature…" That is the lowest stage of human civilization. But that is passing on as the highest stage of… Anyone who has developed to how to exploit the resources of nature, that nation is called to be very highly civilized or advanced. But that is the lowest stage of civilization. Everyone is trying to make economic development by exploiting the world-digging the earth, the mines, the… This is lowest stage, just like animal civilization. Next.

Pradyumna: "Driven by such consciousness, man turns to religion."

Prabhupāda: Hmm? No, no.

Pradyumna: "…there is always competition to lord it over the material nature, or, in other words, there is a continuous rivalry to satisfy the senses."

Prabhupāda: Yes. The basic principle is to satisfy the senses. Sense gratification is there. There must be. We have got senses; that must be satisfied. But that sense gratification should be based on religion. Religion. Dharma, artha. Artha. The sense gratification means economic development. Without economic development, we cannot enjoy our senses, but everything should be based on religion. That is human civilization. Without religion, simply gratifying the senses or so-called economic development, that is animal civilization.

Thank you very much. Hare Kṛṣṇa. Now chant, chant Hare Kṛṣṇa, harer nāmaiva kevalam, to get out of this animal civilization. Where is my karatālas? (kīrtana) (end)

710816SB.LON

Śrīmad-Bhāgavatam 1.1.2

London, August 16, 1971

Devotee: …śivadam…

Prabhupāda:

…tāpa-trayonmūlanam

śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ

sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt

[SB 1.1.2]

Try once more. Yes. Practice

Devotees:

dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ

vedyaṁ vāstavam atra śivadaṁ tāpa-trayonmūlanam

śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ

sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt

[SB 1.1.2]

Prabhupāda: So śrīmad-bhāgavate mahā-muni-kṛte. Śrīmad-Bhāgavata is not some materialistic philosopher's or writer's as you have got… They are called grāmya-vastavaḥ. Grāmya-vastavaḥ means ordinarily these affairs. A man is meeting woman, woman is meeting man-that story, all these novels and fiction and dramas. It is not like that. Therefore it is said mahā-muni-kṛte śrīmad-bhāgavate. It is not ordinary persons writing whimsical, some, manufacturing some story, narration and puzzling the brain. No. Śrīmad-bhāgavate mahā-muni-kṛte: it is beyond all defects of human life. When an ordinary person writes, he writes with defective instruments. First of all, any man within this world, however great he may be, he must commit mistake. That's a fact. There are many instances, simply for little mistake. Just like Hitler. Hitler planned so gorgeously winning over the world. A little mistake, as soon as his attention was diverted toward Russia, he was finished. The Britishers tried to divert his attention toward the Russia. Little mistake. Otherwise Hitler would have come out victorious. There are many instances, in political field, in sociological field.

So however one man may be great, he must commit mistake. This is called conditional life. There is no man in this world who can say that "I never committed any mistake." Is there any man? No. That is not possible. And he must be illusioned. Illusioned. What is that illusion?

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

This is illusion. Go-kharaḥ. Go-kharaḥ means animals: cows and asses. What is the fault of the animals? The animals, they cannot take nice instruction. They do not know that the soul is, they are spirit soul. They are not this body. They do not know. So this is called illusion. I am accepting this body as self. I am accepting my father or my son… "Here is my son." What is that? "This body." Now, when the son is dead, he is crying, "My son is gone. My son is gone. Oh, my son, were you have gone?" Well, why you are crying? Here is your son. Here is your son, lying on the floor. Why you are crying that "My son is gone, gone, gone"? "No, no, no. My son is gone." This is illusion. He was all along illusioned to accept this body as his son. But at the time of death, he can understand that "The body was not my son. The son was a different thing which was within the body." So this is conditional life. Everyone is thinking, "I am this body." Everyone is committing mistake. Illusion and mistake.

Then another thing is cheating. So many rascal philosophers and scientists, they have no knowledge, accurate knowledge, but they are writing books. This is cheating. If you do not know what is what, why you are misleading others by writing books? No. He is making money. So cheating. Cheating, illusion, committing mistake. Three. And fourth: that the senses imperfect. They are gathering knowledge through senses. I see… I want to see personally. "All right, put up the light. Now see." That is your seeing power. You see under condition. Therefore your seeing power is imperfect. Your thinking power is imperfect.

So every sense… We are gathering knowledge by the imperfect senses. We are seeing every day, morning, the sun which is bigger than this earth by fourteen hundred thousand times. And we are seeing just like a plate. If he's not informed by an authority when he goes to school… The teacher of geography, when he informs, "My dear boy, the sun is very, very big," then he can understand. I am seeing that the one airplane is running very fast, flying in the sky. A child sees, "Oh, such a big thing. How it is flying?" He does not know that this machine is not flying independently. There is a pilot. Without this pilot all this mechanical arrangement is simply void. If that airplane is kept down for many thousands of years with all the machine complete, it has no power to fly unless there is the expert pilot who pushes on the button, it will fly. So therefore imperfect senses.

Just like they do not see, the so-called scientist, philosophers, they don't see that who is pushing on this button. This material world is going on. Jagat. Jagat means going on. Gacchati iti jagat. Every planet is going on. This planet is going on. One thousand miles per hour, going on. The sun is moving sixteen thousand miles per second. This is called jagat. Everything is going on. Your motorcar is going on. You are going on. We have a big city, especially in Europe, America, simply going on. This way, this… Whoosh, whoosh, whoosh. No rest. This is called jagat. Where he is going on? You have heard Rabindranath Tagore, poet Tagore. He wrote one article that "When I was in London I saw the people are walking very fast, the cars are going very fast. But I was thinking that 'This England is a small island; they may not fall down on the sea.' " (laughter) If you let loose your dog, it will go on this way, this way, this way, this way, this way. (laughter) This is jagat, going on. Going on, but condition: "You cannot go beyond this." Just like these so-called scientists are going to the moon planet and coming back-because conditioned. You have remain where you are placed by your karma. You cannot move. I cannot move beyond this body. Therefore our senses are all imperfect. We think that "I have got my legs; I can walk very fast." No. You cannot go fast as it is destined by you. Relative. This is called relative world.

Therefore, here it is said that this Śrīmad-Bhāgavatam is not written by such rascal who is sure to commit mistake, who is sure to become illusioned, who is sure to cheat others, and whose senses are imperfect. This is the meaning. Śrīmad-bhāgavate mahā-muni-kṛte. How it is? Vyāsadeva writing… Five thousand years ago this Śrīmad-Bhāgavatam was written, and he is describing Lord Buddha's incarnation. Kīkaṭeṣu bhaviṣyati. Sura-dviṣām. Sammohāya sura-dviṣām, buddho nāmnāñjana-sutaḥ kīkaṭeṣu bhaviṣyati [SB 1.3.24]. He's writing bhaviṣyati, means in future tense. Lord Buddha appeared on this planet 2,600 years ago, and this book was written 5,000 years ago and indicating that Lord Buddha incarnation of Keśava will appear in the Bihar province, Kīkaṭeṣu, Gayā Pradesh, near Gayā. This Gayā city is still there. And five thousand years ago, either the Gayā city was there or it was predicted that there will be city of the name Gayā. In that province, Lord Buddha, as the son of Añjanā-his mother's name, Añjanā-he will appear to cheat the atheists. Lord Buddha appeared to cheat the atheists. "Oh, God comes to cheat?" Yes. Sometimes required. Just like one little child has taken away from the pocket of his father one hundred dollar bill, and he's going to tear it. And the father says, "Oh, my son, what you will do with this paper? You take these lozenges." And the lozenges is worth one cent. So he's cheated, giving him one-cent-worth thing and he's taking hundred dollars, "Give me." But that is not cheating. That is required. Sometimes a child requires to be cheated to save him from making mischievous activities. So when God cheats you…

Just like I was speaking while coming, Vāmanadeva cheated Bali Mahārāja. Bali Mahārāja thought that "I am the king of the whole universe." The Vāmanadeva came: "My dear Bali Mahārāja, you are so charitable man. Will you kindly give Me three feet of land." The proprietor has come to beg. This is cheating. This is cheating. Chalayasi vikramaṇe balim adbhuta-vāmana. Chalayasi. Chalayasi means cheating.

chalayasi vikramaṇe balim adbhuta-vāmana

pada-nakha-nīra-janita-jana-pāvana

keśava dhṛta-vāmana-rūpa jaya jagadīśa hare

So because we are cheater in conditioned stage… Because that is my qualification, from qualification. Conditioned life means we must have four disqualifications. What is that? To commit mistake, to become illusioned, to become cheater, and to possess imperfect senses. This is our qualification. And we want to write books and philosophy. Just see. One does not consider his position. Andha. One man is blind, and he is saying, "All right. Come with me. I shall cross over the street. Come on." And if one believes, "All right," He does not inquire that "Sir, you are also blind. I am also blind. How you can help me crossing over the road?" No. He is also blind. This is going on. One blind man, one cheater is cheating another blind man, cheating. Therefore my Guru Mahārāja used to say this material world is a society of cheaters and cheated. That's all. Combination of cheater and cheated. I want to be cheated because I don't accept God. If there is God, then I become responsible for my sinful life. So therefore let me deny God: "There is no God," or "God is dead. Finish, finished."

Therefore somebody comes, "Yes, I am God." "Oh, sir, you are God? Yes. That's all right." Because he wanted to be cheated, so somebody comes and declares himself that "I am God," and he is cheated. We cannot accept such God. We shall say, "Oh, you are God? All right, you lift this hill first of all with your finger. Then I shall accept you God." We don't accept such so cheap God. The rascals may accept some cheap God. No, we don't accept. We accept Kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Brahmā said, "God is here, Kṛṣṇa." Brahmā is the original person who distributes knowledge, Vedic knowledge. So we accept Kṛṣṇa. The Brahmā has said. And we see, "Yes. He is God. He is lifting hill. He is killing Pūtanā at the age of three months old only. A seven years old boy is lifting hill." So God must execute uncommon acts; otherwise, how shall I accept God if He's like me? Kṛṣṇa devoured the whole forest fire. His friends appealed, "My dear Kṛṣṇa, there is fire." The cows were crying. Kṛṣṇa said, "Don't worry." Boy of six years old. So that is God. We accept Rāmacandra as God. He brought big, big stones and floated over the ocean. Does a stone float over the ocean? Yes, it floats under the order of God. He can do it. The law of gravitation will not act there. He can change. You can see. Million tons heavy, this earth, so many hills, and Pacific Ocean, Atlantic Ocean. It is floating in the air just like a swab of cotton. You are explaining "weightlessness," but that's all right. But you float such thing. You can say so many things.

Therefore we should accept knowledge from such person who is beyond these four defects of conditional life. What is that? Illusion, mistake, cheating, and imperfectness. So Śrīmad-Bhāgavatam is that proof. As I told you, that 2,500 years ago, or 5,000 years ago Vyāsadeva wrote about Lord Buddha's appearance. Still, there is appearance of Kalki from this time, henceforward, after 400,000's of years Kalki will appear. And his name, his father's name, the place where he will appear, that is mentioned in the Bhāgavata. That means tri-kāla-jña. Mahā-muni, he is liberated. He is incarnation of God. He knows past, present, future, and everything. That knowledge is perfect. One who knows past, present, and future perfectly, we should take knowledge from him. That is our Kṛṣṇa consciousness movement, that we don't accept any knowledge from a person who is defective in so many ways. And what is the value of such knowledge? He is defective. "Physician heal thyself." A physician suffering from fever, and if I go there, "Sir, I am also feverish. Treat," what is the use of such treatment? His brain is already puzzled. What he can treat? The doctors also, when he become sick, he does not treat himself. He calls another doctor friend to treat him. That is the fashion.

So similarly, one who is imperfect, one who is subjected to so many defects of life, we cannot accept knowledge from them. This is our Kṛṣṇa consciousness movement. We don't accept. We accept knowledge from the Vedas, which is perfect. As I have several times explained, the Veda says that stool of animal is impure. Again Veda says that the stool of cow is pure. Now, you will say, "Oh, this is contradictory. Sometimes it is said pure, and sometimes… This cow is also animal. First of all, you said that the stool of any animal is impure, and again you say the cow dung, the stool of another animal, is pure." It is fact. It is pure. So if we accept the standard perfect knowledge from the Vedas, or one who knows the Vedas, then our knowledge is perfect. Therefore in the Bhagavad-gītā Kṛṣṇa says,

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ

[Bg. 4.34]

One who has seen the Absolute Truth, or one who has known the Absolute Truth, go there and take knowledge by surrendering. Praṇipātena. Praṇipāta means surrendering. Paripraśnena. Don't make question, waste his time. After you surrender, after you render service, then make question. Otherwise, there is no need of question. Don't waste your time, don't waste his time. An outsider has no right to put any question because he is not surrendered. And a spiritual master is not obliged to answer anyone except to his disciple. This is the Vedic way. Don't waste time for unnecessary questions and answers. But we have to do something sometimes. But that is not the way, unless one surrenders fully, praṇipātena, and renders service. Service means whatever the spiritual master wants, "You do this," you must do it, just like a menial servant. Nīcavat. Nīcavat.

Of course here, in your country, there is no… In India there is a śūdra class. They are…, generally they are servant class. That is called nīcavat. So servant class… A brahmacārī living at the care of spiritual master, he is advised that "You shall carry out the orders of your spiritual master nīcavat, just like the śūdra class." Because a person coming to spiritual master, they are coming from brāhmaṇa family or kṣatriya family or high caste family. But he may say, "Oh, I am coming from a brāhmaṇa family, and my spiritual master is ordering to brush his shoes? Oh, how can I do?" Therefore it is advised, nīcavat. When you are serving spiritual master, you should always think that "I am lowest of the animals." Nīcavat. In that condition you can simply inquire. Otherwise, you have no capacity. There is no need of wasting time, because he will not understand. He will unnecessarily… Praṇipāta.

Praṇipāta means surrender. So nobody wants to surrender, especially in this material world. Everyone thinks, "Oh, I am the lord. I am the monarch of all I survey. Why shall I surrender?" Independent. Especially in the Western countries. They are refusing to surrender to the social laws, to the king's law, everything. But here is the process: surrender. Surrender means everyone is puffed up with some so-called knowledge, and he thinks that "I am perfectly all right. My knowledge is perfect. Why shall I surrender?" But if you want to receive knowledge actually from the person who has actually knowledge, then you must surrender there. This is the process. Just like Vyāsadeva first of all: paraṁ satyaṁ dhīmahi. This is surrender. Surrender. Without surrender, we cannot get knowledge. And in another… There are many places. Jñāne prayāsam udapāsya namanta eva. To understand God, Brahmā says, jñāne prayāsam udapāsya. Leaving, giving up this nonsense habit of speculation, "God is like this, God is like that," prayāsam, jñāne prayāsam… The jñānīs, they are discriminating, "No, this is not God." The scientists, they will say, "This is the fact." And then, one year after, "No, this is not fact. Now we have improved, another." And again, three years after, they will say another. There is no standard knowledge. What is the final knowledge, they do not know. Therefore these kind of speculative habits or scientific research is simply waste of time. They cannot understand what is the ultimate truth.

Then Vedic injunction is: jñāne prayāsam udapāsya. "Give up this nonsense habit, speculation." Namanta eva: "Be submissive. Admit that you do not know anything. You have to learn from the person who knows." Jñāne prayāsam udapāsya namanta san-mukharitāṁ bhavadīya-vārtām: "Then what shall I…? All right. I shall not speculate. I have become humble now. Now what to do?" San-mukharitāṁ bhavadīya…: "Just try to learn about God from the devotee, pure devotee." San-mukharitāṁ bhavadīya-vārtām. So in this way we can understand God. That is the process. Arjuna, when he was hearing from Kṛṣṇa, he also surrendered, although he was His friend, very intimate friend, always sitting together, eating together, lying together, talking together. He also accepted Kṛṣṇa, śiṣyas te 'haṁ śādhi māṁ prapannam: [Bg. 2.7] "I am surrendered unto You, my dear Kṛṣṇa. I have become Your disciple. Please teach me."

So this is the Vedic process. This is the Vedic process. Oṁ namo bhagavate vāsudevāya. Janmādy asya yataḥ satyaṁ paraṁ dhīmahi [SB 1.1.1]. So the… If you, instead of making speculation, if you simply surrender to Vyāsadeva, his writings, śrīmad-bhāgavate mahā-muni-kṛte, then the result will be kiṁ vā paraiḥ: you do not require to study any other literature. The result will be, if you surrender to the study of Śrīmad-Bhāgavatam, that Īśvara, the supreme controller, sadyo hṛdy avarudhyate… Īśvara is already there, but here it is used, the word avarudhyate, "He is locked up." He wants to be locked up. Kṛṣṇa, Paramātmā, He wants to be, but we don't care. But by reading Śrīmad-Bhāgavatam, by discourses in Śrīmad-Bhāgavatam, īśvara sadyaḥ, immediately, hṛdy avarudhyate. But in whose heart He becomes locked up? Kṛtibhiḥ. Kṛtibhiḥ means those who are pious. Those who are sinful, they cannot. Kṛtibhiḥ śuśrūṣubhiḥ. Two things: he must be pious. That pious, piety, as soon as he surrenders… Just like Kṛṣṇa says… Piety, it is not that "Then I have to become pious first of all; then I shall understand Śrīmad-Bhāgavatam. So it will take long time." No. If will take tat-kṣaṇāt, in a second. In a second. How? Simply by surrender. As soon as you surrender, immediately you become pious. How immediately? Yes, Kṛṣṇa says,

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

[Bg. 18.66]

Sarva-dharmān… As soon as you surrender: "Kṛṣṇa, I was misled so long. Now, today, I am surrendering unto Your lotus feet. Now, if You like, You kill me or protect me, as You like." Then everything is all right.

Thank you very much. Hare Kṛṣṇa. (end)

710817SB.LON

Śrīmad-Bhāgavatam 1.1.2

London, August 17, 1971

Pradyumna: "Completely rejecting all religious activities which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhāgavatam, compiled by the great sage Śrī Vyāsadeva is sufficient in itself for God realization. As soon as one attentively and submissively hears the message of Bhāgavatam, he becomes attached to the Supreme Lord."

Prabhupāda: So dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2]. Dharma, religiosity; kaitava, pretension or cheating. Dharma artha kāma mokṣa [SB 4.8.41, Cc. Ādi 1.90]. These four things are supposed to be meant for spiritually or advanced people, advanced in civilization. Not spiritually, but advanced in civilization. So the first thing is dharma. Dharma is the basic principle of civilization. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. If there is no dharma, then it is the society of the animals. That is the distinction between human society and animal society. There are eight million different species of life below the human society, but there is no question of God consciousness. In the human society, either they execute religious principles rightly or not, at least there is a symbol, in the civilized society. There are Hindus, there are Muslims, there are Christians, there are Buddhists and so many others also. Because it is in human society, there must be some idea or some principle of understanding God. That is called religion. But in the name of religion, there are…, so many things are going on. That is called kaitava, cheating. We don't want to discuss, but more or less, at the present moment in whichever category of religion one may belong to, nobody is following strictly the religious principles. That's a fact. That is called kaitava.

Another kaitava is that one who does not know the purpose of religion. Religion means, as we have several times explained, religion means the rules or the laws given by God. That is religion. Not the formulas. Formulas must be there, but the real basic principle of religion means the laws given by God. Just like we are living in a state, either in England or in Germany or in America or in India, there are state rules and regulations. Good citizen means who are abiding by the state laws. Similarly, a devotee means who is abiding by the laws given by God. This is the… Just try to understand. Just like a good citizen means that he is following the state law, as we do actually. When there is red light, immediately you stop your car because you have to abide by the laws of the state; otherwise you become criminal. Although there is none to look, still, you have to stop your car, "There is red light." That is obedience. And then, when there is green light, you start your car.

So religion is like that. There are… As this is a small state or small city, London… It is small city in comparison to the universe; it is nothing, a spot. So there are so many rules and regulation and laws, and the Supreme Lord, who is maintaining, creating this universe, there is no law? How do you think like that? For a small city, an insignificant city… In our estimation, it is not insignificant, but in comparison to the universe, what is the value of this London city or New York city? As soon as you go a little high up, say, twenty-five miles above, you cannot see your city. It is all finished. Similarly, there are so many cities in the stars and planets, upwards. So many universes, so many seas, mountains, skyscraper, houses, we cannot see. Because in the universe these are all simply insignificant particles only. So if in this insignificant particle there are so many state laws, you just imagine to manage this universal affair, the Supreme Lord, how much laws and regulation must be there. Who can deny it? Deny means he's a rascal. But intelligent man will understand that if in a small place there are so many rules and regulations, and in so big place, so universal-aṇḍāntara-stha-paramāṇu-there are laws.

The scientists also admit that the nature's law is so systematic. Even Professor Einstein, he agreed, that "As I advance, I see there must be a big brain, God." Is it not? Did he not say?

Devotees: Yes.

Prabhupāda: There is knowledge. That is knowledge. Everything is being maintained so nicely and there is no brain, there is no manager? One who says, "God is dead, there is no God," he's a rascal number one. Nothing else. Immediately take him he's a rascal number one. That's all. However educated he may be. Because he does not know the psychology, how we accept the Supreme. Suppose a child has come to London. So he cannot see the Queen. Or even a child's father. So many people are coming to visit London. It is not that everyone is seeing the Queen. But if he says, "Oh, there is no Queen," or "Queen is dead," will it be accepted? Similarly, some rascals who do not know how this universe is being managed, he may say, "God is dead, there is no God," but that will not be accepted by a sane man. A sane man will say, "There must be somebody, the origin of everything." Janmādy asya yataḥ [SB 1.1.1]. That is the Bhāgavatam. Janmādy asya [SB 1.1.1]. First aphorism in the Vedānta-sūtra is that "What is the Absolute Truth?" Athāto brahma jijñāsā. "Let us discuss about the Supreme Truth, Absolute Truth." The answer is that Brahman, the Supreme, is that from whom everything comes out. He is the origin of everything. Very simple description. Janmādy asya yataḥ [SB 1.1.1].

So dharma, religion, actually means to understand that origin, Absolute Truth. That is dharma. So that dharma, principles of religion, is there in every human society, either in Europe or America or Africa or… There is some. That is the significance of human being. If it is a human being society, there must be some principles of religion. Without religion… It doesn't matter what type of religion it is, there must be some religion. If there is no religion, then it is animal society. Try to understand. And what is the purpose of religion? The purpose of religion is, if religion is the code given by God, then we must know. Just like a child. A child is abiding by the laws, but he does not know who is the law-giver, how the street is managed, what are the laws. He's to be considered as in ignorance. Just like in our schools and colleges, the state constitution, laws, lawyers, they study. So one may not know, but that is not very good position. But one who knows, his position is better. So simply to know: "There may be somebody, God. He has given us some laws. All right, let us abide by the laws," just like ordinary man doing. But to know, that inquisitiveness is called brahma-jijñāsā. That is required. Human society, human being must be interested in knowing that, the Supreme Absolute Truth, who has given us these codes and laws.

So that is explained in the Bhagavad-gītā, that these laws, these material laws of nature, they are very strong. They are enacted by the Supreme Lord, as we understand from the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. Mayādhyakṣeṇa, "Under My superintendence." The laws… Just like laws are there; at the same time, the government has got a department which is called law and order department. The laws are going on nicely, the law and order department examines. So that examiner, departmental, may be, but the original examiner is the Supreme Lord, Kṛṣṇa. Therefore Kṛṣṇa says, mayā adhyakṣeṇa: "Under My superintendence." Just like in our institution, International Society for Krishna Consciousness, although I am the head, still, I have got so many assistants, the GBC members. They are assisting me, departmental. Somebody is here, somebody is there. Similarly, God has departmental management, and because it is such a huge affair, there are… What is a koṭi? Koṭi means ten million? Huh? Ten millions multiplied by thirty-three. How many it comes?

Devotees: 330,000,000.

Prabhupāda: So there are 330,000,000's officers of Kṛṣṇa. Must be. Such a huge affair. If for managing a small shop, we have got so many things… This is manager, this is assistant manager, this is… In such a huge universal affair, there Kṛṣṇa has got assistants. And 330,000,000 assistants within one universe, and there are innumerable universes. And each and every universe, there must be similarly 330,000,000's or like that. They are called demigods. Demigods means exactly under the position of God. Just like here there is governor. Immediately under him there are secretaries. Similarly these demigods, they are different officers, secretaries, directors under God. We don't deny the existence of demigod, but we don't worship that he is God. We worship, we give him all respect. Just like if the queen's secretary comes here, we shall give him all respect because he's queen's secretary. But we'll never accept that he is king. No. That is not possible. That is sane. It is not that… We Vaiṣṇavas, we are prepared to offer respect even to the ant, and why not to the secretary? When we offer to a big officer, it is not that we are flattering. It is the etiquette, it is the duty, to offer respect to the respectable persons.

So we give all honor to the demigods, but we don't accept the demigods as the Supreme. That is Vaiṣṇava philosophy. There may be 330,000,000's or 330,000,000's of secretaries, but we say… Just like it is stated in the Caitanya-caritāmṛta: ekale īśvara kṛṣṇa. Īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. The only master, or controller, is Kṛṣṇa. Āra saba bhṛtya. And all other demigods… Just like Lord Brahmā, Śiva, so many others. Indra, Candra, Varuṇa. 330,000,000's, how many we can remember? It is not possible. But there are. So they are all servants.

ekale īśvara kṛṣṇa, āra saba bhṛtya

yāre yaiche nācāya, se taiche kare nṛtya

[Cc. Ādi 5.142]

He is pulling the wire. Just like the doll dancing, there is a man pulling the wire. These are the descriptions in the śāstras, or Vedic literatures. So we should not equalize or we should not place the demigods on the same level with God. That is offense. The Māyāvādīs, because they think that "God is formless, impersonal, but I cannot meditate upon anything which is formless. So let me imagine something." That is their theory. They say, "Let me imagine a form of God." Sādhakānāṁ hitārthāya brahmaṇo rūpa-kalpanaḥ. Kalpana, "imagine." The Māyāvādī philosophy is that, that "You imagine a form of God. Actually, there is no form of God." That is then theory. And we say, "No. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. He has got form, but not a form like me." That we know. It is a different type of form. Different material. Or we don't say material: different ingredient, spirit, complete spirit.

So that is our philosophy. God is a person like you and me. As we are sitting together; you are seeing me, I am seeing you. Similarly, if you become elevated to the perfection of devotional service, you'll go to God and you'll see Him as you are seeing me, I am seeing you. You'll see Kṛṣṇa. Try to understand. Therefore there are so many religious systems which say, "God has no form. There is no God. Let us imagine." These are, this kind of religion is cheating religion. Therefore it is said here, dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2]. Cheating. Because there is no real information. Real information is īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1], the Supreme Lord has got His spiritual body, and He is… In the Christian Bible also, it is said, "Man is made after God." Is it not? So unless God has got form, two hands, two legs, like that, how man has got two hands, two legs? If we are imitation of God, then God must be person. This is natural conclusion.

So impersonal concept of God is imperfect conception of God. That is not perfect. They are puzzled because Kṛṣṇa, God, is sac-cid-ānanda-vigraha [Bs. 5.1]. They cannot imagine that a form of sac-cid-ānanda can be possible. That is their lack of knowledge. But we learn from Vedic literature that God has got form, complete form, like us. Just like Kṛṣṇa, you see, He has got also two hands, He is also playing flute, with consort, Rādhārāṇī. He has also got two hands, nice face, nice head. Everything is there. Only the ingredients are different. These ingredients, at the present moment… I have also got form, spiritual form. You have also spiritual form. Now that spiritual form is covered by material dress. Just like my body is covered by this shirt. You cannot see the actual body. Similarly, the spiritual body is now covered by this material body; therefore we cannot see. Besides that, our present eyes, that is also material. So with material eyes, we cannot see God. But God has got form. That's a fact. Now we are unable to see. Therefore the process is that we have to purify our eyes, our legs, our hands, and everything, so that we may be able to serve God.

So this arcana-paddhati, the devotional service, although we have got this material body, under the direction of śāstra, under the direction of spiritual master, we are working, we are trying to serve God, Kṛṣṇa. So that service is as good as the service in the spiritual world. There is no difference. Just like… The example is: just like you have got a green mango. Green mango. So the green mango is not so tasteful, but when it is ripe, it is tasteful. The mango is not different. The same mango. You wait. You wait for the time when it is ripened, you will taste it, nice. Similarly, in the beginning, in the neophyte stage, when we say, "You must rise early in the morning, you offer maṅgala-ārati, you do this, you take your bath," these things, because we are not ripened, in the neophyte stage, these things appear to be botheration, not tasteful. But you have to do it under the order of the spiritual master and the order of the śāstras. Because unless you practice, how you can… But when it is ripened by practicing, practicing, when one is accustomed… Say by practicing he develops love for God. Then, when he's in love for God, he cannot do without it. Automatically he will rise early in the morning, automatically he'll do everything. It is simply the question of time to arrive to that ripened stage.

So this is the process. That we are serving here Kṛṣṇa. Kṛṣṇa is also very kind. Because if Kṛṣṇa in His spiritual form, He is present… Of course, there is no difference. For Kṛṣṇa, there is no difference, material and spiritual, because everything is spiritual ultimately. But still, taking it accepted that we cannot see spiritual form at the present moment. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. Because our senses are not blunt, we cannot see the spiritual form of Kṛṣṇa at the present moment. Therefore because we cannot see Kṛṣṇa with your present eyes, because we cannot serve Kṛṣṇa with our present hand, therefore Kṛṣṇa appears in a way so that we can see, we can touch. That is Kṛṣṇa. Kṛṣṇa can appear in any way. He is all-powerful. So when He appears just like a stone statue, that does not mean Kṛṣṇa is stone or statue. Kṛṣṇa is the same Kṛṣṇa, but He appears before me just like stone statue because I cannot touch anything beyond this stone. I cannot see beyond this stone. So it is His mercy. Therefore it is called arcā-avatāra, incarnation of worshipable Deity. So we should never think that "Kṛṣṇa is not seeing. If I commit some offense, or…, Kṛṣṇa is in Vaikuṇṭha. Here I can do whatever I like." (laughter) Don't do that. That is a great offense. Therefore there are… We should always think, "Oh, Kṛṣṇa is here." We should be respectful just exactly as Kṛṣṇa is here. Don't make differentiation, that "This Kṛṣṇa is stone statue." Similarly…

Therefore the śāstra injunction is arcye śilā-dhīr guruṣu nara-matiḥ. To think of the Deity as made of stone, to think of the spiritual master as ordinary man, arcye śilā-dhīr guruṣu nara-matir vaiṣṇave jāti-buddhiḥ, to accept a Vaiṣṇava as belonging to some caste and creed… Just like in India there are many so-called brāhmaṇas. They think that "These Europeans, they are coming from low-grade family. How we can accept them as brāhmaṇas?" No. Vaiṣṇave jāti-buddhiḥ. When one has taken the Vaiṣṇava initiation and properly discharging duties, he should be not be considered belonging to such caste. A spiritual master should not be counted amongst ordinary human beings. Similarly, this Deity, although we know that we have made it from stone, He's not stone. He is stone to the stone-hearted. If one is stone-hearted, then Kṛṣṇa will stand as stone forever. But if one is soften-hearted by chanting Hare Kṛṣṇa mantra, then he'll talk with Kṛṣṇa. That is the difference. Kṛṣṇa is always present.

Therefore it is said here… Any religion which does not teach about God, which does not know what is God, that is cheating religion. That's all. Dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2]. Cheating, religion. And the Vṛndāvana dāsa Ṭhākura has said, pṛthivīte yāhā kichu dharma-nāme cale, bhagavat prahe tāhāṅ paripūrṇa chale. "In the all over the world, what is going on…" It is a strong criticism. In the name of religion, the Bhāgavata says, "They're all cheating." That's all. Because they have no idea what is God. Neither in their principles there is service of God, there is dedication to God. Simply official in the so-called religion. Therefore Vṛndāvana dāsa Ṭhākura said, "These are all cheating religions." Religion means when one accepts some religion, he must know, "What is God, what I am, what is my relationship with God, what are the laws of God, how I am to act." So many things you have to learn. That is religion. Simply stamping myself with some rubber stamp that "I belong to this religion, I belong to that religion," that will not help. That is cheating. You are cheating yourself.

Another point is that it doesn't matter. I don't say that your religion is cheating or my religion is bona fide. I don't say that. We have no right to say that. I want to see… "I" means, we are Bhāgavata. We are representative of bhāgavata-dharma. Or Bhāgavata wants to see. Any religion you may profess-it doesn't matter-I want to see whether you have got the result of religion. The result of religion is you will love God. That is result of religion. If you have become actually lover of God, then your religion-it doesn't matter whatever religion you profess-that is perfect. But if instead of developing your love for God, you have developed love for so many nonsense things, then you have simply wasted your time. That is the verdict of Śrīmad-Bhāgavatam.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

Dharmaḥ svanuṣṭhitaḥ. Not that anyone who is not following strictly the religious principles. Even if he is following strictly the religious principle… Svanuṣṭhitaḥ puṁsām, dharmaḥ svanuṣṭhitaḥ puṁsām. But the result should be that he should be a lover of God. Viṣvaksena-kathāsu yaḥ. Unless one becomes lover of God, he is not interested to hear about God. Here you are sitting, a few boys and girls. There are millions of people. Because you have little love for Kṛṣṇa, therefore you are sitting. Therefore you are sitting. So without development of love for God, nobody is interested to hear about God.

So by following any system of religion, if we do not develop our dormant love for God, then following such religious principle means simply waste of time. That's all. Because it has no effect. Effect should be by following religious principle you must develop love of Godhead. That is our bhāgavata-dharma. What is time now?

Śyāmasundara: Eight o'clock almost.

Prabhupāda: All right. Have little kīrtana. (end)

710818SB.LON

Śrīmad-Bhāgavatam 1.1.2

London, August 18, 1971

Prabhupāda: Dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satām [SB 1.1.2]. [break] All right. So what is the purport? Go on. "In the lower stage…" Read.

Pradyumna: "In the lower stages of human civilization there is always competition to lord it over the material nature, or in other words, there is a continuous rivalry to satisfy the senses."

Prabhupāda: So this rivalry, it is, of course, found… This rivalry for colonization, that is the special feature of the European countries. Rivalry. In India we have got experience. In America also, they have got experience, Canada. The Hollanders, the French people, the Spanish, Portugal, and England. There was regularly rivalry how to occupy. Within the past two hundred years there was rivalry. So according to Vedic civilization, there should not be rivalry. Tena tyaktena bhuñjīthāḥ [Īśo mantra 1]. You be satisfied what is allotted to you. Don't try to encroach upon others' property. Mā gṛdhaḥ kasya svid dhanam. That is Vedic civilization. One is satisfied…

In 1942 there was a famine, man-made famine, and in India so many people practically died of starvation. Not died, but they died by eating. There was scarcity of foodstuff, but when public began to give them food, so they ate so much that they fell sick and died, so many people. Not by starvation, by eating. By starvation, nobody dies; by overeating, one dies. That is a statistic. The next death rate is for over-eating. In America is it not? Who said me the other day? The first death rate is from…

Śyāmasundara: From heart.

Prabhupāda: Heart trouble. And the next death rate is by overeating. So there cannot be any rivalry. Kṛṣṇa, the Supreme Person, nityo nityānām… We are all persons. Just like you consider me, I am the head of your society, similarly, there are so many heads, another head. Brahmā is head. There are so many Brahmās. Then, above them, there is Mahā-Viṣṇu, head. In this way, if you analyze, you'll go to Kṛṣṇa, īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1], the Supreme Personality of Godhead.

So He has provided everyone's food. There is no problem. It is mistake to accept it that "Because there is overpopulation in the world, there is problem." Just now like we were walking on the St. James Park, the swan, ducks, they are producing one dozen children at a time. And that is also twice, thrice in a year. So they have no problem. Where is the problem of overpopulation? They are not starving. Unless you go and capture them and kill them, they are not dying. You see from the birds, animals-nobody dies of starvation. Eko bahūnāṁ vidadhāti kāmān. Kṛṣṇa is there. He is supplying food for everyone. So where…? There is no question of starvation. Then why rivalry? Rivalry means "I want to enjoy more sense gratification" That is rivalry. Otherwise, there is no question of rivalry. Everything is there, complete. Pūrṇam adaḥ pūrṇam idaṁ pūrṇāt pūrṇam udacyate [Īśopaniṣad, Invocation]. God's creation is perfect. There cannot be any imperfectness. Even there is overpopulation, God will supply food. Don't bother. But because we have no faith in God, because we have forgotten God, we do not know what is God, therefore we have created the economic problem. Otherwise there is no problem. You can see how they are jolly, they are walking. So by nature's study we have to learn. If we don't go to the Vedic knowledge, we can see that "Where is the problem in the lower animals?" There is no problem. They are confident. The problems for lower animal is there when they are in the city, but if they live natural life, there is no problem.

Therefore śāstra says, tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ [SB 1.5.18]. In these different species of life we are wandering in different planets. So trying to solve the economic problem, so many leaders came to solve the economic problem and they went away. The problems remained where it was there. But they are coming and going. Kata catur-anana mari mari yavata.(?) The so-called leaders are coming and going, but because there is no God consciousness, the problems are there. In our country, big leaders like Gandhi and others, they came and went away. They thought "If the Britishers go away, then our problems will be solved," but actually there is no solution of problem. There is Pakistan problem, this problem, that problem. So many problems. So in this way we cannot solve our problems. The problems can be solved if we endeavor for developing our Kṛṣṇa consciousness. Then problems will be solved. Otherwise there is no problem. Read next line.

Pradyumna: "Driven by such consciousness, man turns to religion. He thus performs pious activities or religious functions in order to gain something material."

Prabhupāda: Now, formerly… Now also. Those who are not atheists, when there are problems, they turn to God, who are theists. Those who are atheists, they will not. That is, two classes of men there are: atheists and theists. The theist, who believes in God, whenever he is distressed, whenever he is facing some problem, he turns towards God: "God save us." That is nice, very nice. They are called pious. When there are problems, when they look towards God, such person is called pious. It is described in Bhagavad-gītā, catur-vidhā bhajante māṁ sukṛtinaḥ arjuna. Sukṛtina means pious. Su means good, and kṛtina means activities. And similarly, the opposite number, that is called duṣkṛtina. Du means… Duṣ means bad, and kṛtina means activities.

So there are two classes of men. One class of men who are pious… Pious means those who are regularly following the religious principles. It does not matter what religion you follow. If you follow the religious principles in whichever religion you accept, then you are pious. If you do not follow the religious principles, then you are impious, duṣkṛtina. So at the present moment, practically all over the world they are no longer interested with God and religion. Just like in your city, London, there are so many churches for sale. Why? Because people have become duṣkṛtina. They are no more interested in religion and God. Just see. Otherwise, why the churches should be sold? People are not interested. In India also, the temples, many temples, they are uncared for. They are not for sale. So maybe some of them are also for sale. But I have seen many temples uncared for. At night, one dog is entering and living within the temple. So people have become disinterested in religion and God at the present moment. So therefore according to Bhagavad-gītā such persons are duṣkṛtina. Duṣkṛtina means miscreants or always engaged in sinful activities. If you are not religious, then you must act sinfully.

So people are becoming duṣkṛtina. Instead of becoming sukṛtina, they are becoming duṣkṛtina. And as a result of that, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. They are becoming rascals and lowest of the mankind. And whatever their university degrees are there, that knowledge is useless. And they are not going to surrender to God. This is the present position. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. Those who are coming to God, they are called sukṛtina, pious. But generally common men, even though he is pious, he goes to God to get some material profit. That is being discussed. Go on.

Pradyumna: "But if such material gains are obtainable in other ways, then so-called religion is neglected. This is the situation in modern civilization."

Prabhupāda: Yes. For the leaders. They are seeing this poor man is going to church or to temple for asking God, "God give us our daily bread." They are taking the opportunity to spread atheism. They say, "Well, you have prayed for your bread in the temple or in the church. Have you got the bread?" They say, "No. Not yet." "All right. Come to me. You ask me bread." "Yes." They are innocent, "Yes, Mr. such and such, give me bread," and he gives bread. "Take this bread." Then they are convinced, "Oh, God cannot give us bread. Our political leader can give bread." This is, propaganda is going on. You see. "God cannot give us bread, but our political leader can give us bread." But they are innocent. They do not know that this rascal politician, wherefrom he has brought the bread? Has he manufactured in the factory wheat, rice, grains? Then unless God has given you grain, wheat, rice and other grains, how you can make bread? So far they cannot go. Actually, God gives us bread. If there is famine, if there is no production of grains, where is the politician, father, will (be) who able to give you bread? This requires little intelligence, that "Actually God is giving us bread, not this politician." But people have no such intelligence, and there is regular propaganda against God; so people are becoming godless. The whole civilization is now godless, and therefore there are so many sufferings. Go on.

Pradyumna: "Man is thriving economically, so at present he is not very interested in religion."

Prabhupāda: Yes. They are instructing, If you want economic development, why you are going to church and temple? Just start industry. You'll get money. That is, propaganda is going on. At least, in our country, in India, it is going on. "Forget now God and temples. Just try to imitate America. Overnight become industrialist." But they are not teaching them that America or Western countries, after industrialization, now they are producing hippies. That they do not see. They are seeing one side, that "America and Western countries, they have become so prosperous by industrialization. Let us imitate them. We must have." Actually, India, after independence, should have distributed this spiritual knowledge. Why we should compete with industrialization? They have got also demand for the spiritual knowledge. So India should have given the spiritual knowledge to the Western countries instead of competing with industry. And that is a fact.

Now, I alone started this movement. There is so much response because they are hankering after this. Caitanya Mahāprabhu hinted therefore:

bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

"Those who have taken birth as human being as Indian, on the land of Bhāratavarṣa, they should learn their spiritual asset and distribute it throughout the world for real welfare activity." This was Caitanya Mahāprabhu's indication. That was my Guru Mahārāja's indication. With that indication I tried, and somehow or other, it is coming to be successful. Now it is in your hand, you European and American young boys and girls. You take it seriously. From India they are coming, but I am very sorry to inform, they are not giving the real, not delivering the real culture. So we do not want to discuss that point. But now you are intelligent boys and girls. You have taken this Kṛṣṇa consciousness movement. Try to understand more philosophically and distribute all over the world. That is my request. Otherwise the world is doomed. Without this spiritual knowledge, without God consciousness, the whole world is doomed. Go on.

Pradyumna: "Churches, mosques or temples are now practically vacant. Men are more interested in factories, shops, and cinemas than in religious places which were erected by their forefathers. This practically proves that religion is performed for some economic gain. Economic gains are needed for sense gratification. Often when one is baffled in the pursuit of sense gratification he takes to salvation and tries to become one with the Supreme Lord. Consequently, all these states are simply different types of sense gratification. In the Vedas, the above-mentioned four activities are prescribed in the regulative way so that there will not be any undue competition for sense gratification. But Śrīmad-Bhāgavatam is transcendental to all these sense gratificatory activities. It is purely transcendental literature which can be understood only by the pure devotees of the Lord who are transcendental to competitive sense gratification. In the material world there is keen competition between animal and animal, man and man, community and community, nation and nation. But the devotees of the Lord rise above such competition. They do not compete with the materialists because they are on the path back to Godhead, where life is eternal and blissful. Such transcendentalists are nonenvious and pure in heart. In the material world everyone is envious of everyone else, and therefore there is competition. But the transcendental devotees of the Lord are not only free from material envy…"

Prabhupāda: Therefore this bhāgavata-dharma or Kṛṣṇa consciousness is meant for persons who are not envious. Paramo nirmatsarāṇām [SB 1.1.2]. Nirmatsara. Matsaratā. Matsaratā means to become intolerant when his neighbor is prosperous. That is called matsara. Everyone is envious. If his neighbor, if his brother, if his friend becomes more prosperous than himself, he becomes envious. This is material nature. Similarly, in our Kṛṣṇa consciousness movement, if we become envious, "Oh, my Godbrother, oh, he has become so popular. He is making so much progress. So put some impediments towards his progressive path," this is also material. The Vaikuṇṭha consciousness is that if your neighbor, if your brother is prosperous or progressive, then one should think, "Oh, he's so nice that he has served God so nicely. God is so pleased upon him that he is making so nice progress." That is Vaikuṇṭha consciousness. And material consciousness is that "Oh, he has advanced so much. Oh, let me check him." This is material. That is going on. The whole world, enviousness. I remember in, long ago, about sometimes in 1936, my eldest son in Bombay-he was in school-he stood first. So his class friends became envious that "Here is a boy, he is coming from Bengal, and he has stood first." They wanted to fight with him. My son came and complained to me that "This is the position." Just see. Children even, envious. You see. That means this is the nature of this world. If you prosper, then your brothers and your neighbors, your friends, will be envious.

So this bhāgavata-dharma is not for such envious persons. Therefore it is stated here, paramo nirmatsarāṇāṁ satām [SB 1.1.2]. Not for the envious persons. The envious persons-that means materialists-they will not be able to understand what is spoken in the Śrīmad-Bhāgavatam. Śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ sadyo hṛdy avarudhyate. So our process is, because we are envious by nature, therefore we have to cleanse our heart. Therefore we have to chant Hare Kṛṣṇa mantra very rigidly, regularly. Then our, this enviousness, the dirty things will be over, and we shall be able to understand what is Śrīmad-Bhāgavatam… Śrīmad-Bhāgavatam is the graduate study. Those who are interested in God, for them, this is graduate study. The entrance study is Bhagavad-gītā. Just like you pass your entrance examination, matriculation examination, then you are entered into college, then you become graduate; similarly, after reading Bhagavad-gītā, you are allowed to enter into the understanding of God. Because in the Bhagavad-gītā the ultimate instruction is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. There are discussion of the yoga, karma, jñāna, bhakti… Everything is there in the Bhagavad-gītā. But ultimately the last instruction is that "This is the secret of success, My dear Arjuna," guhyatamam. "You simply surrender unto Me, and I shall give you all protection." Mā śucaḥ, "Don't bother." This is required. This is the beginning of God consciousness. So unless we have finished nicely the study of Bhagavad-gītā or unless we have accepted this proposition of God that "You surrender," there is no entrance in the Śrīmad-Bhāgavatam.

So our, this Kṛṣṇa consciousness movement is bhāgavata-dharma. Bhāgavata-dharma means one who has at least understood what is God. Śrī Caitanya Mahāprabhu begins His teaching where Kṛṣṇa ended. Kṛṣṇa and Caitanya Mahāprabhu, the same Personality of Godhead. As Kṛṣṇa, He demanded… Because God can demand like that. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "You just surrender unto Me." What God can say? God cannot say that "You jump over My head." God can say like that, "You surrender." That is God's word. God cannot allow you that you jump over His head. You can jump over His head, but that requires great advancement of love for God. That is another thing. Just like the cowherd boys, they are jumping over Kṛṣṇa. That position… You can also have, but after kṛta-puṇya-puñjāḥ. After amassing many lives' simply pious activities, you can have that post. Just like it is said in the Śrīmad-Bhāgavatam:

itthaṁ satāṁ brahma-sukhānubhūtyā

dāsyaṁ gatānāṁ para-daivatena

māyāśritānāṁ nara-dārakeṇa

sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ

[SB 10.12.11]

Vyāsadeva is describing the cowherds boy."Oh, these cowherds boy, they are kṛta-puṇya-puñjāḥ. They accumulated many millions of births' pious activities, and now they are allowed to play with Kṛṣṇa as His friend." Kṛta-puṇya-puñjāḥ. Itthaṁ dāsyaṁ gatānām.

So Caitanya Mahāprabhu therefore begins… People misunderstood Kṛṣṇa. There are rascal scholars; they misunderstood. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66]. "Give up everything. Simply surrender unto Me alone." Mām ekam. He doesn't say even to Nārāyaṇa or Viṣṇu. Because we are so fool. As soon as Kṛṣṇa will say, "I am Viṣṇu, I am all," then "Everything is one. Everything is one." That's all. Therefore He says particularly, mām ekam, "Only unto Me alone." Because if one understands Kṛṣṇa, then gradually he understands other things. But in the beginning if it is said… Similarly, in Bible also, I have seen that "Through me." Because they were so fool, if they are allowed to go elsewhere, they will commit mistake. Therefore that was nice. To the foolish person such stress required to be given. Mām ekam. But still, the foolish person misunderstood Kṛṣṇa, misinterpreted Bhagavad-gītā. Therefore Māyāvādīs. Therefore same Kṛṣṇa came as Lord Caitanya, as devotee. This time not as the Supreme Personality of Godhead but as devotee, to teach us how to approach Kṛṣṇa. That is Caitanya Mahāprabhu.

So Caitanya Mahāprabhu therefore begins His teaching where Kṛṣṇa ended. When Sanātana Gosvāmī approached him, Sanātana śikṣā… You have learned it from Caitanya…, Teachings of Lord Caitanya. So He begins from that point where Kṛṣṇa ended. Where Kṛṣṇa ended? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. And Caitanya Mahāprabhu begins from there. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. When Sanātana Gosvāmī inquired from him, "What I am?" so He replied that "You are eternal servant of Kṛṣṇa." This is the beginning of bhāgavata-dharma. Unless we understand that we are eternal servants of Kṛṣṇa, there is no beginning of spiritual life. It is still material life. That conviction must be there. Go on.

Pradyumna: "They are well-wishers to everyone, and they strive to establish a competitionless society with God in the center. The contemporary socialist conception of a competitionless society is artificial because in the socialist state there is competition for the post of dictator. From the point of view of the Vedas, or from the point of view of common human activity, sense gratification is the basis of material life. There are three paths mentioned in the Vedas. One involves fruitive activities to gain promotion to better planets, another involves worshiping different demigods for promotion to the planets of the demigods, and another involves realizing the Absolute Truth in His impersonal feature and becoming one with Him. The impersonal aspect of the Absolute Truth is not the highest. Above the impersonal feature is the Paramātmā feature, and above this, there is the personal feature of the Absolute Truth, or Bhagavān. Śrīmad-Bhāgavatam gives information about the Absolute Truth in His personal feature. It is higher than impersonalist literatures and higher than the jñāna-kāṇḍa division of the Vedas. It is even higher than the karma-kāṇḍa division, and even higher than the upāsanā-kāṇḍa division, because it recommends the worship of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa. In the karma-kāṇḍa, there is competition to reach heavenly planets for better sense gratification, and there is similar competition in the jñāna-kāṇḍa and the upāsanā-kāṇḍa. The Śrīmad-Bhāgavatam is superior to all of these because it aims at the Supreme Truth, which is the substance or the root of all categories. From Śrīmad-Bhāgavatam one can come to know the substance as well as the categories. The substance of the Absolute Truth, the Supreme Lord, and all emanations, are relative forms of energy."

Prabhupāda: It is said, vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam. There is vastu. Vastu means summum bonum, original, and the vāstava. Just like Kṛṣṇa and His different energies. The different energies are called vāstava, "in relationship with vastu," and Kṛṣṇa is vastu. So here it is said that vedyaṁ vāstavam atra vastu. Vāstava, you can understand Kṛṣṇa in all His features. And if you understand, then śivadam, it is auspicious. Tāpa-trayonmūlanam. As soon as you understand Śrīmad-Bhāgavatam, because it is auspicious, then all the tāpa-traya, three kinds of miserable condition of material existence pertaining to the body, mind, pertaining to the infliction offered by others, adhibhautika, adhidaivika, or adhyātmika… So these are, three kinds of tribulations are always going on. So when we understand Śrīmad-Bhāgavatam, the vastu, the substance, and the categories, then immediately it becomes auspicious and we become free from these threefold miseries of material life.

All right. (devotees offer obeisances) [break]

Guest: …successions of pure devotees of Lord Kṛṣṇa all over the universe or only on the middle planet, Earth?

Prabhupāda: Where is Revatī-nandana? What does he say? What is his question?

Revatī-nandana: The question is that are there lines of disciplic succession on planets all over the universe or only on these middle planets, like Earth?

Prabhupāda: All over the universe. Nārada is moving all over the universe and creating disciples.

Guest (2): Kṛṣṇa has exhibited His pastimes on every planet in the universe?(?)

Prabhupāda: Yes. He is lord of universe. Sarva-loka-maheśvaram [Bg. 5.29]. "I am the master of all universes."

Revatī-nandana: But His pastimes in His original form… He asked if Lord Kṛṣṇa's pastimes are displayed on planets all over the universe. So far the original form of Kṛṣṇa, that is only on one planet in one day of Brahmā. Is that correct? In one universe? I think I read somewhere that the Lord appears in His original form only once during the day of Brahmā in each universe, and that was on this planet just five thousand years ago.

Prabhupāda: Vṛndāvana.

Revatī-nandana: Yes.

Prabhupāda: Therefore it is so purified. Ārādhyo bhagavān vrajeśa-tanayas tad-dhāma vṛndāvanam. As Kṛṣṇa is worshipable, similarly, that Vṛndāvana is also. It is nondifferent from Kṛṣṇa. You have been in Vṛndāvana?

Revatī-nandana: No. Calcutta, Bombay. Vṛndāvana always remains like that, even there is, on the surface people are doing nonsense there? Just like…

Prabhupāda: Vṛndāvana cannot be polluted. Just like within the heart of a hog there is Kṛṣṇa. It does not mean Kṛṣṇa's staying in polluted place. The sunshine may be in the filthy place, but sun is not polluted. But the filthy place is purified.

Guest (3): The human society is degrading so fast. You can notice it the last twenty years. Is it… Is it the age of Kali or is it the…?

Prabhupāda: Yes. Due to age of Kali. Yes. Due to the age of Kali, it is degrading. So only we can save by Kṛṣṇa consciousness movement. If not all, some of them can be saved.

Guest (3): It can be changed, the age of Kali, by presence of the devotees of Kṛṣṇa?

Prabhupāda: Yes. Why not? It will change in the Satya-yuga. Just like our body is changed, season is changed, similarly, this will also change.

Revatī-nandana: There'll be temporary changes due to Lord Caitanya's appearance. Right? Sometimes this question comes up, with the devotees especially, that it says the devotee makes advancement when the spiritual master is pleased. Right? So sometimes the spiritual master is far, far away. He may be in Los Angeles. Somebody is coming to Hamburg temple. He thinks, "How will the spiritual master be pleased?"

Prabhupāda: Just follow his order. Spiritual master is along with you by his words. Just like my spiritual master is not physically present, but I am associating with him by his words.

Revatī-nandana: And Kṛṣṇa knows that; therefore we make advancement. He is sitting in our heart. He knows what we're doing. So He sees, "He's serving My pure devotee," immediately there is advancement.

Prabhupāda: Yes. Spiritual master…, Kṛṣṇa is not limited. It is not material. You can associate with Kṛṣṇa and the spiritual master in any circumstance, provided you want two things. Just like we can associate with Kṛṣṇa immediately if we take Bhagavad-gītā as it is. He is not different from Bhagavad-gītā. Nāma-rūpe kali-kāle kṛṣṇa-avatāra. Kṛṣṇa is incarnated in His name in this age. You associate with Kṛṣṇa's name, immediately associate with Kṛṣṇa.

Dhanañjaya: And his devotees.

Prabhupāda: Yes. [break]

Guest (1): I'd like to ask: Does Kṛṣṇa desire we get a spiritual name?

Revatī-nandana: He's asking, "Is it Kṛṣṇa's desire that we get a spiritual name from you?"

Prabhupāda: Yes.

Revatī-nandana: If the spiritual master gives it, then it is Kṛṣṇa's desire.

Guest (1): (indistinct)

Prabhupāda: You can answer his question.

Revatī-nandana: Actually, Śrīla Prabhupāda explained to me one time that every devotee has got his unique relation with Kṛṣṇa already fixed up. It's already fixed. The relationship is there. Sometimes that relationship may be with Kṛṣṇa in His original form. Sometimes it may be with a different form of the different Vaikuṇṭha planets. So it's only that we're devotees of Rādhā and Kṛṣṇa. Therefore also our names all have to do with Rādhā and Kṛṣṇa, and they are names of Kṛṣṇa. So we call Vidhānacandra dāsa.

Prabhupāda: Dāsa is always there.

Revatī-nandana: But by saying Vidhānacandra dāsa means I am also saying the name of Kṛṣṇa. So our names serve this purpose, always reminding us of Kṛṣṇa. But our ultimate position, our destination, it may be anywhere in the spiritual kingdom with some form of Kṛṣṇa. It's not necessarily identical with the name.

Prabhupāda: No, he is not identical. But the name is identical. But we are dāsa.

Revatī-nandana: That's right. Just like my name is Revatī-nandana dāsa. So that is a name of Balarāma.

Prabhupāda: Yes. Revatī-nandana is identical with Kṛṣṇa. We are Revatī-nandana dāsa.

Revatī-nandana: Oh, yes. That is clear. His question is "Does that mean that when I'm in the spiritual sky I'm going to be a servant of Balarāma directly?"

Prabhupāda: Yes. That's it.

Revatī-nandana: But once you told me that… I asked you if we were all devotees of Rādhā and Kṛṣṇa. You said, "Well, we might also be devotees of Lakṣmī-Nārāyaṇa, or Sītā-Rāma…"

Prabhupāda: None of them are different from Kṛṣṇa. Revatī-nandana is also Kṛṣṇa.

Revatī-nandana: Yes. But does that mean that definitely my spirit soul, if I do become Kṛṣṇa conscious, it will go to Kṛṣṇaloka and be associated with Balarāma?

Prabhupāda: Hm.

Revatī-nandana: It won't be to some Vaikuṇṭha planet? It wouldn't be to some Vaikuṇṭha planet?

Prabhupāda: Balarāma's expansion is Vaikuṇṭha planet.

Revatī-nandana: Yes. So Their expansions also may be.

Devotee: What does the name Vaiṣṇavī mean?

Prabhupāda: Vaiṣṇavī?

Devotee: Yes. You gave my daughter the name Vaiṣṇavī.

Prabhupāda: Oh.

Pradyumna: It is…

Prabhupāda: "Associated with Vaiṣṇava."

Devotee: I saw in Kṛṣṇa book two you explained that Vaiṣṇavī is another name of Yogamāyā.

Prabhupāda: Yes. You do not like? (laughter) Yes. So let your daughter become a Durgā. Why you are afraid of? So now no more talking. (end)

750223SB.CAR

Śrīmad-Bhāgavatam 1.1.2

Caracas, February 23, 1975

(translated into Spanish by Hṛdayānanda dasa:)

Prabhupāda:

dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ

vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam

śrīmad-bhāgavate mahā-muni-kṛte kiṁ vā parair īśvaraḥ

sadyo hṛdy avarudhyate 'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt

[SB 1.1.2]

So dharma means, generally, a kind of faith, dharma. But actually dharma does not mean that. Faith, you may have faith, and others may not have, but that is not fact. That is fact which is accepted by everyone, either he may have faith or may not have faith. In Sanskrit language, the Vedic literature, dharma means the codes or the law given by God. So one may have faith, or one may not have faith. It doesn't matter. The codes or law given by God, that is a fact. Just like the law given by the state. One may not have faith, or one may have faith, but it must be accepted. For example, just on the street we see, "Keep to the right." This is the law given by the state. So you may believe it or not believe it; you have to carry out. So it cannot be changed in any circumstance. Therefore dharma does not mean a faith. It is compulsory. So the compulsory law is that God is great, and we are subordinate or servant of God. You may believe or not believe; the God's law will apply upon you forcibly. Exactly like the state law, you may have faith or no faith; you must accept it. Otherwise it will be forcibly imposed upon you. So dharma, as it is explained in English dictionary, "a kind of faith," that is not proper meaning. Dharma means that you are obliged to obey the laws given by God. Just like our material condition, birth, death, old age and disease. So one may say that "I do not believe in death. That is false." You may believe or not believe; you have to die. Similarly, one may believe or not believe; he has to take birth. Death means to give up this body and accept another body. That is very nicely explained in the Bhagavad-gītā, tathā dehāntara-prāptir dhīras tatra na muhyati [Bg. 2.13]. Just like a child. He must accept the body of a boy. The boy, he must accept next the body of a youth, and the youth must accept the old man's body. This is the law of God. You must accept it. And just when this body is no more practically usable, then you have to accept another body and begin a new life. This is the law of nature, or the law of God. Nature is dull, material. Nature cannot work automatically without the incentive or manipulation of God behind nature. Foolish people think that nature is working automatically. That is their ignorance. Nature is working under the direction of the Supreme Lord. That is stated in the Bhagavad-gītā,

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

[Bg. 9.10]

Lord says that "Under My superintendence the material nature is working, and therefore so many wonderful changes are going on." So nature is working under the order of the Supreme Lord, and we are under the stringent laws of nature. Therefore we are obliged to carry out the natural sequences. Just like I already explained, from childhood to boyhood, boyhood to youthhood, youthhood to old age, these are natural laws. And after mature old age, you have to change this body and accept another body. So if we say that "I have no faith in the orders of the material nature. I avoid it," that is not possible. So therefore this dharma means you may have faith or may not have faith; you have to abide by the laws of nature. People therefore say, "As sure as death." I may think or you may think that "Don't care for death. There will be no death," but it will happen. Therefore the conclusion is that you cannot manufacture any laws of religion.

Man-made religion has no value. So man-made religions, there are so many religious system, the Hindu religion, Christian religion, Mohammedan religion or this religion, that religion. That is a kind of faith. But religion means the order or the laws given by God. Therefore here it is said, dharmaḥ projjhita-kaitavaḥ atra. Kaitavaḥ means cheating type of religious system. Real religion means "God is there. I am there. God is great. I am subordinate. I must abide by the laws of God." This is religion. At the present moment, under the spell of illusion in this material condition, we have forgotten our real religion. Real religion means to revive our consciousness-we say, "Kṛṣṇa consciousness"-or God consciousness, by which we agree to abide by the laws of God. So Kṛṣṇa says in the Bhagavad-gītā at the end, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. He says that "You have manufactured so many religious system. So you give up all these. You simply surrender unto Me." Therefore real conclusion is, real religion means, to surrender unto God. It is explained in another place of Śrīmad-Bhāgavatam,

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

"That is first-class religion." What is that? Sa vai puṁsāṁ paro dharmaḥ. "First-class religion," yato bhaktir adhokṣaje, "which teaches us how to surrender to God and love Him." Ahaituky apratihatā yayātmā suprasīdati. Ahaitukī means without any motive. Apratihatā, without any checking. Yayā ātmā suprasīdati: "If you come to that platform, religion, then you become fully satisfied." Generally, there are four principles in the human society, namely dharma, artha, kāma, and mokṣa, means first of all become religious, and then you solve your economic problem, and then satisfy your senses, and then become one with God. Those who are following the Vedic principles, they think like that. Not only they, others also, the so-called religious system, they also think like that. Just like the Christians. They go to church, "O God, give us our daily bread." So this bread-supplying business is like that: "God simply supplies bread, and we eat and we enjoy." Similarly, the Hindu system also there is: "O God, give me some money. I am very poor. I am suffering from disease. Please cure it." And so everywhere you will find some motive in religiosity. So religion does not mean to solve the economic problem.

Therefore at the present moment they are becoming Godless because now people are advanced in education and knowledge. They think that "If I have to ask bread from God, so why shall I go to God? Let me earn money very nicely, and I can purchase bread. Why shall I go to church?" On account of this motivated religion, the communists are taking advantage, and they are preaching Godlessness. In communist country the innocent village people, they go to church and ask for bread, and when they come out of the church, the communist leader ask them, "Have you got bread?" So they say, "Now ask bread from us." So they ask bread, "O, communist leader, give me bread." So they supply immense quantity of bread: "Take as much as you like." So then they ask, "Who has supplied you bread?" They say, the communist leader. In this way they propagate, "Now there is no use of going to the church for asking bread from God." And they also practically see that "We, in the church we asked for bread. There was no supply of bread. And as soon as I prayed bread from the communist leader, there are so many breads." But the innocent people, they do not know that this communist leader has supplied bread not from his father's stock; it is from the stock of God. So they are innocent people. They do not know that actually bread is supplied by God because the ingredients of bread, namely the food grains, the wheat or the pulses, that is not made by communist leader. That is made by God.

Therefore the conclusion is that if we approach God for some material benefit, we may be cheated at some time. Therefore it is said, dharmaḥ projjhita atra kaitavaḥ: "This kind of motivated religious system is completely thrown away from this Śrīmad-Bhāgavatam." Intelligent persons should know that "God is supplying food to so many living entities. Why He shall not supply me?" There are 8,400,000 forms of living entity. Out of that, only 400,000 forms are human body. So eight million means there are fishes, there are trees, there are plants, there are insect, there are birds, beasts, and in this way, eight million. They are getting all their foodstuff supplied by God. This morning we were walking on the, in the park. We saw. So many fruits are thrown on the street. That means the birds have eaten them, and they have thrown so many. So God supplies immense bread or eatable things without any asking. In a African jungle there are hundreds, thousands of elephants. They eat, at a time, huge quantity of food. But still, they are supplied by God. Actually, even from practical point of view-I have traveled all over the world-there are immense place. We can produce foodstuff for supplying food, ten times of the whole world population. So therefore there is no need of approaching God with a motive for material supplies or material satisfaction.

In the Vedic literature we get information, nityo nityānāṁ cetanaś cetanānām, eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). God, the description of God, is given there that "He is also living entity like us. He is also eternal like us." Nityo nityānāṁ cetanaś cetanānām. But what is the difference between Him and us? That is described, eko yo bahūnāṁ vidadhāti kāmān: "That one God is supplying all the necessities of these many." So we should not approach God for economic satisfaction or for bread or for wood or for anything necessary for our life. God has arranged food for everyone, the aquatics, the birds, the beasts, the trees, the elephants or the other, four-legged animals, and why not for human being? Human being also, those who are uncivilized, still living in the forest, they have no arrangement for economic development, or they do not know, but they have got also food. Therefore śāstra says,

tasyaiva hetoḥ prayateta kovido

na labhyate yad bhramatām upary adhaḥ

tal labhyate duḥkhavad anyataḥ sukhaṁ

kālena sarvatra gabhīra-raṁhasā

[SB 1.5.18]

"One should try for developing God consciousness, not for anything else, because happiness and distress, they come automatically." We haven't got to try for it. Happiness, everyone aspires for happiness. Nobody aspires for distress, but distress is forcibly come upon you. Similarly, the śāstra says, "As distress comes without any desire, similarly, happiness also will come without any endeavor." So long we are in the material world, the so-called happiness and distress will come and go, but our, the human life, the endeavor should be how to find out or revive our relationship with God. That is our main business. They are just like seasonal changes, happiness and distress. Mātrā-sparśās tu kaunteya śītoṣṇa-sukha-duḥkha-dāḥ [Bg. 2.14]. Just like there is winter season. It is pinching cold. That will also not stay. And the scorching heat, that will also not stay. It comes and goes. Therefore, so long in the material world we are, the so-called happiness and distress will come and go. Don't bother about it. You simply try for reviving your Kṛṣṇa consciousness, or God consciousness. So human being has misunderstood the mode of life. They are simply busy for maintaining this body whole day and night. So we should conclude like this, that "If God can supply eight million types of different lower animals, then why shall not God give the necessities of life to the human society?" So don't execute your religious principle for some material benefit, but try to revive your relationship with God and try to love Him. That type of religious system is there in the Śrīmad-Bhāgavatam, that there is no motive but how to love God. That is stated. "This type of religion means to love God" is stated here, śivadaṁ tāpa-traya unmūlanam. Śivadam means all auspicity, and the three-fold miserable condition of life is completely uprooted.

On account of this material body, we have got three-fold miseries within this material world. One is called adhyātmika. Adhyātmika means miserable condition due to this material body and the mind. The… another miserable condition is adhibhautika: miserable condition offered by other living entities. And the third miserable condition is which is offered by the nature, just like earthquake, famine, pestilence and so many other things on which we have no control. We have no control in any kind of miserable condition, especially the miserable condition offered by nature. We cannot avoid it. So therefore here it is said that if you take up this religious system-means how to love God-then you will be transcendental to all this miserable condition of material existence. And these information, these practices, are given in the Śrīmad-Bhāgavatam which is compiled by, not by any ordinary person, but śrīmad-bhāgavate mahā-muni-kṛte, the greatest sage, Vyāsadeva. He has given us. In ordinary literatures they are full of mistakes and cheating and illusion and imperfectness.

Every conditioned soul, as we are, we have got four defects, namely we commit mistake, we are sometimes illusioned, and sometimes we do not know properly anything, and still, I give my thesis, "Perhaps, it may be…" What is this knowledge "perhaps"? That means cheating. One hasn't sufficient knowledge and "perhaps, maybe"-he is giving knowledge. And above all of them, we should know that our present material senses are imperfect. For example, just like we are very much proud of our eyes. We say, "Can you show me God?" But our eyes are so long perfect as long the light is. It is conditional. Therefore every sense now we are possessing, they are not perfect. So we acquire knowledge by using our different senses. Therefore, because they are imperfect, whatever knowledge we gather by speculation, that is imperfect. So if we take knowledge from such personalities who are liberated, then that knowledge is perfect. This is the process of acquiring knowledge in Kṛṣṇa consciousness movement-that we receive knowledge from the perfect person. Now, here it is said that because it is given by the perfect person Vyāsadeva, we should take knowledge from this Śrīmad-Bhāgavatam. And the proof is that we have now become Godless, we have no information of God, but if you read Śrīmad-Bhāgavatam, then immediately you will realize God. Just like you can see in reality that these boys, these girls who have joined this Kṛṣṇa consciousness movement, because they are reading Śrīmad-Bhāgavatam, Bhagavad-gītā, they are now gradually realizing what is God and what is his relationship with God. So unless we realize God and our position, and we become lover of God, there is no question of peace in the mind. Therefore it is recommended here that if you want real peace in the mind, try to understand what is God, what is your relationship with God, and act accordingly. You will be immediately peaceful. As soon as you become peaceful, your life is successful. Thank you very much.

Hṛdayānanda: [break] …you could explain something of what the scientists are always talking about, mutation and variation, and how one species evolves from another species.

Prabhupāda: By the mind, intelligence and ego. At the time of death, you think of what you have done all through your life. So the mental situation at the time of death will carry you to the different form of life as your mental situation. We do not see the mind, intelligence, although we say that "I have got mind. You have got mind. You have got intelligence. I have got intelligence." So but we do not see it. It is very subtle thing. But after the destruction of this gross body, the subtle body carries me to another gross body. we have got practical experience. The mind is so forceful that you are sitting here, and within a second, you can go to your home or homeland, which may be ten thousand miles away, immediately. The example is given: just like from a garden, rose garden, the flavor is carried by the air, and it is transferred to another place. So in this life, whatever mental creation we are doing or creating, that will be carried in the next life, and according to that, nature will give us a body. So if we think of dog, maybe we are transferred to the dog's body. If I think of God, then I shall be transferred to a god's body. So we have scattered our love for so many things in the material world. We have to collect everything and transfer everything for loving God. That is successful life. So if we think of God, then how we become purified, and next we become transferred to the kingdom of God. And if we think of material things, then again we shall be transferred to another material body.

This Kṛṣṇa consciousness movement is for educating people how to think of God constantly. And if we practice like that, then, after giving up this body, we are going to get a body which is exactly like God. This body is called sac-cid-ānanda. Sat means eternal, cit means full of knowledge, and ānanda means full of bliss. This body, this material body, is just the opposite number. It is neither eternal, neither full of knowledge, neither full of bliss. And if we develop Kṛṣṇa consciousness or God consciousness, then next body we shall get a body… (end)

710819SB.LON

Śrīmad-Bhāgavatam 1.1.3

London, August 19, 1971

Pradyumna: Translation: "Know, O thoughtful men, that Śrīmad-Bhāgavatam is the mature fruit of the tree of Vedic literature. It emanated from the lips of Śrī Śukadeva Gosvāmī. Therefore this nectarean fruit is all the more relishable by liberated souls." [SB 1.1.3]

Prabhupāda: So Śrīmad-Bhāgavatam is the ripened fruit of Vedic literature. Nigama-kalpa-taru. Kalpa-taru. We have no experience of kalpa-taru within this material world, but in the spiritual world there is kalpa-taru. Kalpa means "desire" and taru means "tree." Here you can get from a mango tree mango, not any other fruit. But in the kalpa-taru… The description of kalpa-taru is there in the Brahma-saṁhitā. Cintāmaṇi kalpa-taru.

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.29]

There is Kṛṣṇa's planet. That planet is made of touchstone. We do not know whether anyone has got experience of this touchstone, but there is a touchstone which you touch on iron, it becomes gold. Touchstone. So in the spiritual world there are also houses like these trees, like this; there are cows, and the gopīs, Kṛṣṇa. So their description is given in the Brahma-saṁhitā. We should not think that we have imagined something artistic and created a Kṛṣṇa. No. It is completely supported by Vedic literature, Brahma-saṁhitā.

So in the Brahma-saṁhitā it is clearly stated about Kṛṣṇa's place, original place. This is also Kṛṣṇa's place. That is also Kṛṣṇa's place. But here, because we are forgetful of Kṛṣṇa, therefore we are accepting this place as material. Just like king: he possesses all the places of the country. Similarly, Kṛṣṇa is the proprietor. Kṛṣṇa says in the Bhagavad-gītā, sarva-loka-maheśvaram.

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

If anyone wants happiness, śānti, peace, then he must know these three things. What is that? That Kṛṣṇa is the enjoyer of everything. Kṛṣṇa says, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram. You can perform yajña, you can perform austerities, penances, but the result should be enjoyed by Kṛṣṇa. That is Kṛṣṇa consciousness. When you come to that consciousness that "I am working hard and earning so much money…" Everyone is thinking that "I must enjoy. Why others?" That is the materialistic way of thinking. But we are trying to change the consciousness. Kṛṣṇa consciousness movement means that, that you earn as much as you like, but the enjoyer should be Kṛṣṇa, not you. That is Kṛṣṇa consciousness. Kṛṣṇa consciousness is not very difficult thing to understand. The only… We have to change the account. That's all. Everyone… The karmīs, they are working so hard, day and night. The ultimate aim is that he will enjoy, he'll satisfy his senses. Therefore he's working so hard. The Bhāgavatam therefore says,

nāyaṁ deho deha-bhājāṁ nṛloke

kaṣṭān kāmān arhate viḍ-bhujāṁ ye…

[SB 5.5.1]

"Simply for sense gratification we should not work so hard, because these things are done by even hogs and dogs."

So Kṛṣṇa consciousness movement means that we have to change the account, not for sense gratification. Because real proprietor is Kṛṣṇa. When I think I am proprietor, I am enjoyer, that is illusion. That is illusion. Janasya moho 'yam ahaṁ mameti [SB 5.5.8]. So in the cintāmaṇi-dhāma, [Bs. 5.29] Kṛṣṇa's abode, everything is there, but the account is different. That is spiritual world. Here the account is different. Is everything there, but everyone is trying to enjoy for himself. There is competition. I am enjoyer, you are enjoyer; therefore there is competition. Individually, man to man, family to family, society to society, nation to nation, there is always competition. But this competition will stop as soon as there is Kṛṣṇa consciousness, that "I am not proprietor, we are not proprietor, Kṛṣṇa is proprietor." That's all. That is the means of śānti.

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānām…

[Bg. 5.29]

These three things, if we understand properly, that Kṛṣṇa is the supreme enjoyer, bhoktā; He's friend also. Kṛṣṇa is so nice friend that… Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Kṛṣṇa, or the Supreme Lord, is situated in everyone's heart as friend. That is stated in the Upaniṣads. Two birds are sitting on one tree as friend. One bird is eating the fruit of the tree, and the other friend is simply witnessing. He is friend, He's supreme friend, not so-called friend. Actually He's our supreme friend. He's always trying to get us back to home, back to Godhead. Not only He's sitting within our hearts, but He's descending as Kṛṣṇa.

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham

[Bg. 4.7]

He comes and canvasses. What is that canvassing? Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. "Why you are engaged in so many so-called occupations? You simply surrender unto Me." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi.

But we are so engulfed in matter that we cannot take the advice of Kṛṣṇa. Therefore Kṛṣṇa again comes as a devotee, Lord Caitanya. Lord Kṛṣṇa said that "You surrender unto Me." Same Kṛṣṇa came as devotee of Lord Kṛṣṇa. Bhaktākhyaṁ bhaktāvatāraṁ namāmi bhakta-śaktikam.

pañca-tattvātmakaṁ kṛṣṇaṁ

bhakta-rūpa-svarūpakam

bhaktāvatāraṁ bhaktākhyaṁ

namāmi bhakta-śaktikam

Lord Caitanya's prayer.

So Kṛṣṇa is always trying. He's coming Himself as Lord, the Supreme Lord; He's coming as a devotee; He's sending His representative simply to canvass to come to the cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa [Bs. 5.29], where there is eternal happiness, desire trees… Therefore the Vedic literature… What is the purpose of Vedic literature? Veda means knowledge. Veda means knowledge. Vetti veda-vido jñānam. Anything from which you get knowledge, that is called Veda. So from the Vedas we have to acquire the supreme knowledge. Therefore it is called Vedānta. Vedānta means… We have got so many different types of knowledge, but what is the ultimate knowledge? That is called Vedānta. Ultimate knowledge means to inquire about the Supreme. We are getting knowledge… We are inquiring, "What is the newspaper today? What has happened?" That is also knowledge. But that is not ultimate knowledge. Ultimate knowledge is Kṛṣṇa. Therefore Kṛṣṇa says in the Bhagavad-gītā, vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. Ultimate… Vedānta means to know the Supreme Absolute Truth. That is ultimate knowledge. Vedaiś ca sarvair aham eva vedyaḥ.

sarvasya cāhaṁ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyo

vedānta-kṛd veda-vid eva cāham

[Bg. 15.15]

People are after so-called Vedantists, but they do not know Kṛṣṇa, so-called Vedantist. But one who is actually Vedantist, he knows Kṛṣṇa. Therefore sometimes ago some of these Vaiṣṇavas, they gave me this title, Bhaktivedanta. Bhaktivedanta means ultimate understanding of Vedānta is bhakti, not to become impersonalist.

So here it is stated, nigama-kalpa-taror galitaṁ phalam [SB 1.1.3]. All the Vedas, they are summarized in the Vedānta-sūtra. You have heard the name of Vedānta-sūtra. So this Śrīmad-Bhāgavatam is explanation of the Vedānta-sūtra. Therefore from the very beginning of Śrīmad-Bhāgavatam, the first aphorism of the Vedānta-sūtra is there, janmādy asya yataḥ [SB 1.1.1]. In the Vedānta-sūtra the first quote is athāto brahma jijñāsā, "Now we have to inquire about Brahman, the Absolute Truth." That is the business of human being. Because in other life other than the human form of body, we have simply passed our time in the matter of bodily necessities of life, āhāra-nidrā-bhaya-maithunam.

āhāra-nidrā-bhaya-maithunaṁ ca

sāmānyam etat paśubhir narāṇām…

The bodily necessities of life, the animals, they have also bodily necessities of life. Āhāra, eating; nidrā, sleeping; and bhaya, fearing or defending; and maithuna, sexual intercourse. So the cats and dogs, they have got all these functions, and the human being has also the same functions. It may be little polished, but the function is the same. Then what is the extra business of this human form of life? If you are simply engaged in these four principles of life-eating, sleeping, sex life, and defending or fearing-then what is the difference between a man and a dog? There is no difference. The only difference is athāto brahma jijñāsā. A man can come here in this temple and he can inquire about Kṛṣṇa or the Absolute Truth. That is the difference.

So this Kṛṣṇa consciousness movement means we are giving chance to everyone to come and inquire about Brahman. Athāto brahma jijñāsā. Or, in other words, the whole activities of this Kṛṣṇa consciousness movement is Vedānta life. Vedānta life. Anyone who is inquiring about Kṛṣṇa, inquiring about the Absolute Truth… Now there are different stages of inquiring about the Absolute Truth. That is explained in the Śrīmad-Bhāgavatam:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

The Absolute Truth is one, but according to our understanding, some are accepting the Absolute Truth as impersonal Brahman, some of them accepting the Absolute Truth as the localized Paramātmā, and some of them are understanding the Absolute Truth as Supreme Personality of Godhead, Kṛṣṇa or Viṣṇu. So this Kṛṣṇa consciousness movement means to understand the Absolute Truth as the ultimate issue. That means to understand the Absolute Truth as the Supreme Person.

Therefore Śrīmad-Bhāgavatam is describing the Absolute Truth in the beginning, oṁ namo bhagavate vāsudevāya. Vāsudeva means Kṛṣṇa, the son of Vasudeva. He appeared as the son of Vasudeva, but spiritually, unless one becomes on the position of vasudeva, nobody can understand Vāsudeva. Vasudeva is the name of śuddha-sattva, pure goodness. Not contaminated goodness. Here in this material world there are three types of status: goodness, passion, and ignorance. So ignorance and passion, they're simply material. The symptom of ignorance and passion is greediness and lust. Above this greediness and lust there is another platform, which is Vedānta platform-to understand everything clearly. That is called goodness.

Now pure goodness means one has to transcend even this material platform of goodness, because in the material platform of goodness there is possibility of being contaminated by the other two qualities, namely passion and ignorance. Sometimes it becomes mixed up. The material type of goodness is just like a pure brāhmaṇa-satyaṁ śamo damas titikṣā-with all the good qualities: truthfulness, controlling the senses, controlling the mind, full of knowledge, tolerance, and knowledge…, knowledge means about the Supreme. These are brahminical qualifications. But sometimes these brahminical qualifications also become contaminated by the other two qualities, passion and ignorance. It has been experienced. At the present stage also, we see that many persons who are coming to the brahminical family, but they have been contaminated by the other two qualities, passion and ignorance. So there is possibility. In the material goodness there is possibility of being attacked with the other two qualities and thereby fall down. But when you transcend the material platform of goodness and come to this transcendental platform of goodness, then you cannot fall down. That is called sattvaṁ viśuddhaṁ vasudeva-śabditam. That sattva, that existence of pure goodness, is called vasudeva. In that pure transcendental platform of goodness you can understand Vāsudeva. That means in that status of life, Vāsudeva is born… Because Vāsudeva is already there; you simply realize Him. Vāsudeva… Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Vāsudeva is already there within your heart, but you simply realize it by placing yourself in the pure consciousness, pure platform.

So this can be done simply by our discussion of Śrīmad-Bhāgavatam. Therefore it is said here, nigama-kalpa-taror galitaṁ phalam idam [SB 1.1.3]. It is the mature fruit of Vedic knowledge. And śuka-mukhād amṛta-drava-saṁyutam. This Śrīmad-Bhāgavatam was written by Vyāsadeva. And it was spoken for the first time by Śukadeva Gosvāmī, his son. He wrote this Śrīmad-Bhāgavatam under the instruction of his spiritual master, Nārada, and he taught his son, beloved son, Śukadeva Gosvāmī, that "You preach. I am writing; you preach." That is the duty of the student. The spiritual master writes, and it is a duty of the disciple to preach. And if the student is also as pure as the spiritual master, then it becomes very nice. Śuka-mukhāt. Śuka-mukhād amṛta-drava-saṁyutam.

The… Another explanation of this verse is that any fruit ripened in the tree, it is already very nice, very sweet. If you take an unripe fruit from the tree and keep at your home, it also ripens, but it is not so tasteful. If it is ripened in the tree and you take it, then it is very tasteful. I think you have got this experience. Again if that fruit is cut by the lips or by the beaks of the parrot, which is called śuka, it becomes still more tasteful. Similarly, this fruit, the ripened fruit of Vedic knowledge, Śrīmad-Bhāgavatam, is already very tasteful because it is the ripened fruit, but it has been tasted by the lips of Śukadeva Gosvāmī; therefore it is still more tasteful. Drava-saṁyutam. Therefore it is recommended, pibata bhāgavatam, "Now, this ripened fruit, just taste it," pibata, "drink it." Pibata bhāgavataṁ rasam.

When we eat something, we taste its rasa, the juice. Raso 'ham apsu kaunteya [Bg. 7.8]. Just like Kṛṣṇa says in the Bhagavad-gītā, "Kaunteya, My dear Arjuna, I am the taste of the water." Everyone, when he's thirsty, he wants, "Give me water, give me water." Because there is a taste in the water which will immediately quench your thirst. So we enjoy everything because there is some taste. That is called rasa. Anything we do. Just like a man, he's working very hard day and night. What for? For maintaining his family, his children and wife. So unless there is some rasa, some taste, he cannot work so hard day and night. There is some flavor in maintaining the family with hard labor. And sometimes we see therefore one who has no family, one who has no family affection, he does not work so hard. He doesn't care to work. This is practical. Therefore in the Vedic civilization the family life is recommended unless one will become confused, hopeless, because he has no taste for the family life. So everything there is some rasa, taste. Without that taste, nobody can live.

Now here it is recommended, śrīmad-bhāgavataṁ rasam ālayam. Here is a taste which you can enjoy up to the end of your life or up to the point of liberation. Because life is meant for getting liberated from this painful material existence. That is life. Everyone is trying to get out of the painful situation. That is struggle for existence. But they do not know what is the ultimate life, free from all painful activities. That is called liberation. The whole Vedic civilization is based on this point, how to get liberated and enjoy eternal happiness.

ramante yogino 'nante

satyānande cid-ātmani

iti rāma-padenāsau

paraṁ brahmābhidhīyate

[Cc. Madhya 9.29]

Rāma. Rāma, this word, comes from ramaṇa, ram, ram-dhātu, "enjoyment." Just like here in this material world they are also engaged in ram, ramaṇa, but that is sex life. That's all. That is sex life. That is also ramaṇa. But there is another ramaṇa, that is Rāma. If you take the shelter of Rāma, that is real happiness. Ramante yoginaḥ anante. Those who are yogis… Yogis means transcendentalists. Those who are aspiring after spiritual perfection, they are called yogis. So the preliminary yoga system that is practiced generally, haṭha-yoga, aṣṭāṅga-yoga, that is preliminary. Nobody gets perfection even in the preliminary yoga system. And what to speak of further progress. So the bhakti-yogī, those who are engaged in this bhakti-yoga system… Māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate. That is yogi. This yoga system:

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

[Bg. 14.26]

Kṛṣṇa says, "If you take to this bhakti-yoga system…" What is that bhakti-yoga system?

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

So if you take to this bhakti-yoga system, avyabhicāreṇa… Avyabhicāreṇa means without any deviation, strictly on rigid principles. Māṁ ca yaḥ avyabhicāreṇa bhakti-yogena sevate. One who is engaged in the service of the Lord by accepting the bhakti-yoga system, sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26], he immediately becomes transcendental to the three material qualities, namely, the sattva-guṇa, rajo-guṇa, and tamo-guṇa. And that is called mukti. Mukti does not mean that when you become liberated you'll have got so many heads or so many legs, no. Mukti means svarūpeṇa vyavasthitiḥ [SB 2.10.6], to be situated in one's original, constitutional position. That is Kṛṣṇa consciousness.

So this verse recommends that pibata bhāgavataṁ rasam ālayam. Rasam ālayam. Ālayam, laya. Laya means "to merge." We are also merged into this material world. Just like your body, my body is material. But I am the soul, you are the soul. I am merged into this material… But because I am spirit, although I am merged, I am not getting happiness. Just like if you are put into the Atlantic Ocean, you merge, but because you are not the living entity of the water, you cannot be happy. You cannot be happy. That merging is there. You have to merge into the spiritual existence; then you'll be happy. That is bhāgavataṁ rasam ālayam.

Thank you very much. (end)

710820SB.LON

Śrīmad-Bhāgavatam 1.1.3

London, August 20, 1971

Prabhupāda: Purport first. [SB 1.1.3]

Pradyumna: Purport. "In the two previous ślokas it has been definitely proved that the Śrīmad-Bhāgavatam is the sublime literature which surpasses all other Vedic scriptures due to its transcendental qualities. It is transcendental to all mundane activities and mundane knowledge. In this śloka it is stated that Śrīmad-Bhāgavatam is not only a superior literature but that it is the ripened fruit of all Vedic literatures. In other words, it is the cream of all Vedic knowledge. Considering all this, patient… [break] …one should receive the message and lessons imparted by the Śrīmad-Bhāgavatam. The Vedas are compared to the desire tree because they contain all things knowable by man. They deal with mundane necessities as well as spiritual realization."

Prabhupāda: Yes. In the Vedas you will find both the knowledge. Because the living entity, anyone who has come to this material world, the cause is that he wanted to enjoy, imitating Kṛṣṇa. Just like it is practical experience. If we are associated with some big man and he is very opulent, naturally a desires come: "If I could become an important man like him." So that is possible. So as soon as a living entity thinks like that, that he can also enjoy like Kṛṣṇa, then he falls down and he's given the chance of lording it over this material nature. But to help him, the Vedic knowledge is there. The Vedic knowledge gives him the chance of enjoying this material world under some principles so that some day he may again come back to home, back to Godhead. This is the Vedic literature. The chance is given because he wanted to enjoy.

Just like for example one wants to enjoy sex life. "Yes," Vedic knowledge, Vedic scripture, says, "Yes, just enjoy in married life, not like cats and dogs." This is the difference. So without Vedic injunction, if one wants to enjoy by his whims, then he'll be more and more entangled. But if he follows the Vedic injunction… Just like what is the difference between sex life as married man and woman and without? So far sex life is concerned, there is no difference. But the restriction and the rules and regulation will not make him mad after sex life. That is the… Just like if anyone wants to eat meat… These are natural tendencies. So Veda says, "Yes, you can eat meat, but by offering sacrifice, or just offer a sacrifice before the goddess Kālī." In this way… Actually, it wants to restrict, but one who is obstinate, he wants to enjoy, he's given some Vedic direction, "You enjoy like this."

For example, another example can be given: just like the drunkard. The drunkards are given concession. There are liquor shops. The government gives some license to a person, that "You can sell liquor to the drunkards." But this liquor is not available in every shop. There is a particular shop. One has to purchase liquor from that particular shop. That means government is discouraging, but one who is obstinate, to give him some facility, this particular shop is established. Similarly, when there is allowance for sex life or drinking or meat-eating or even gambling, that is not encouraging; that is minimizing the tendency under discipline.

But so far we are concerned, we are above this discipline. A Vaiṣṇava is transcendental. He hasn't got to train under this discipline. Because he takes shelter of Kṛṣṇa directly, he's given immediately all protection. Kṛṣṇa says ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi: [Bg. 18.66] "I shall give you all protection from sinful life." Therefore, it is practical experience in USA the government is spending millions of dollars for stopping this intoxication habit amongst the younger generation. But the wonderful thing is they inquire also from us that as soon as they come to our movement, immediately gives up. Why? That is the special prerogative of Kṛṣṇa consciousness. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ. If one becomes Kṛṣṇa conscious, then all the good qualities of the demigods will automatically manifest in Him. Harāv abhaktasya kuto mahad-guṇā manorathenāsati dhāvato bahiḥ [SB 5.18.12]. On the contrary, those who are not Kṛṣṇa conscious, they have no good qualification. Harāv abhaktasya. They are simply hovering on the mental platform, and therefore they fall down. Yes, go on.

Pradyumna: "The Vedas contain regulated principles of knowledge covering social, political, religious, economic, military, medicinal, chemical, physical, and metaphysical subject matter and all that may be necessary to keep the body and soul together."

Prabhupāda: Just like in the Vedas there is direction how to prepare by chemical process gold. That is also there. Gold, there is a suggestion that you mix three metals, namely nickel, copper, and mercury, you'll get gold. This direction is there. And many persons, saintly persons, yogis, they know how to prepare it, and they do it. So in that way they meet their expenditures. They prepare gold. The chemical knowledge. Go on.

Pradyumna: "Above and beyond all this are specific directions for spiritual realization. Regulated knowledge involves a gradual raising of the living entity to the spiritual platform, and the highest spiritual realization is to know that the Personality of Godhead is the reservoir of all spiritual tastes, or rasas."

Prabhupāda: So this is called pravṛtti and nivṛtti. Pravṛtti means the living entity has come here to enjoy this material world. This is called pravṛtti. And the other side is nivṛtti. Nivṛtti means become detached to material life. So long he'll be attached to the materialistic way of life, there is no question of liberation. He will be more and more entangled. According to his mind, he will get a particular type of body, material body. And there are 8,400,000 species of body. So as soon as one gets the body, he becomes under the laws of the material nature, and the material nature means under the laws, stringent laws, threefold miserable condition, that will continue. Therefore the Vedic literature they gives us opportunity to gradually renounce. Pravṛttir eṣā bhūtānāṁ nivṛttis tu mahā-phalām. That is a pravṛtti, inclination. But a Vedic student is trained up in such a way that ultimately he becomes renounced or detached from this material entanglement. Go on.

Pradyumna: "Every living entity, beginning from Brahmā, the first-born living being within the material world, down to the insignificant ant, desires to relish some sort of taste derived from sense perceptions. These sensual pleasures are technically called rasas."

Prabhupāda: The ants, perhaps you know it, they love very much intoxicants. And therefore they are after sugar. Sugar has got properties intoxication. Wine is made from sugar, from molasses. So the ants, they want to be very much intoxicated. So this intoxication is not only in the human society. In the animal society, in bird society, in beast society. Loke vyavāyāmiṣa-madya-sevā nityā hi jantor na hi tatra codanā. Vyava, vyavāya, sex intercourse, vyavāya; āmiṣa, meat eating; madya-sevā, intoxication-they are there everywhere, not only in human society. This is the pravṛtti.

Now the actual knowledge, actual education, means to detach them, not to increase that. But at the present moment the civilization is, they are increasing this desire. Everyone has got this desire. But… That is called civilization, "Eat, drink, be merry and enjoy." No. The human life is meant for being trained up to be detached. Just like we are training our students. They are not… If not cent percent, major portion, major percentage, they're detached. That is perfection. Gradually detached… Just like if you have got fever, 105 degrees, you should not increase it. You should decrease it. If you increase, "Oh, fever is very nice thing. Let us increase it," then death. As soon as it is 107 degrees, then death.

So this material civilization is like fever. We should not increase it. Neither we should decrease it to such an extent that we shall die. Just like fever. Fever, 105, 107 degrees, 106 degree, five degree, reduce it. Reduce, reduce, reduce. But it must stay at hundred, not hundred, 98 degrees. If you reduce 98 degree, 97, that is also not good. Similarly, our program is not to increase to the death point, neither to decrease it to the death point. Yuktāhāra-vihārasya. We don't say, "Don't eat." Eat, but don't eat more or don't eat less. That is our program. We don't say don't eat. We don't prohibit anything. We don't say, "No sex life." Yes. We don't say no. Yes, sex life, married sex life, regulated sex life.

So everything should be regulated. That is described, that is recommended in the Bhagavad-gītā. Yuktāhāra-vihārasya yogo bhavati duḥkha-hā. We are executing yoga. So yuktāhāra. And Rūpa Gosvāmī also says,

anāsaktasya viṣayān

yathārham upayuñjataḥ

nirbandhaḥ kṛṣṇa-sambandhe

yuktaṁ vairāgyam ucyate

Anāsaktasya viṣaya, this is called viṣaya, material enjoyment. Eating, sleeping, mating and defending. This is called viṣaya. So one has to give up this viṣaya. Narottama (Locana) dāsa Ṭhākura says, viṣaya chāṛiyā, se rase majiyā, mukhe bolo hari hari. Unless you are detached from the viṣaya… Viṣaya is there even in birds' life, beasts' life. Viṣayaḥ sarvataḥ syāt. So in the beginning we cannot give up this viṣaya all of a sudden. But we should be trained up not to be attached to the viṣaya.

Anāsaktasya viṣayān yathārham. As much. We must eat. We must eat to the point that we may not die of starvation, not that "There is nice food, oh, let me eat. Then I cannot digest and I go three times to the W.C." (laughter) Not like that. That anāsaktasya. One should be unattached, that "I have to eat something for maintaining the body and soul together." Not that to the excess. Anāsaktasya viṣayān yathārham upayuñjataḥ. If one makes his life in that regulated way, then he is as good as a… Anāsaktasya viṣayān yathārham upayuñjataḥ, nirbandhaḥ kṛṣṇa-sambandhe. And the viṣaya enjoyment should be in connection with Kṛṣṇa. Just like we eat and others also eat, but we eat in relationship with Kṛṣṇa. Kṛṣṇa has eaten, and we take the prasādam. In this way we make progress in spiritual life. Go on.

Pradyumna: "Such rasas are of different varieties. In the revealed scriptures the following twelve varieties of rasas are enumerated: 1) raudra, anger; 2) adbhuta, wonder; 3) śṛṅgāra, conjugal love; 4) hāsya, comedy; 5) vīra, chivalry; 6) dayā, mercy; 7) dāsya, servitorship; 8) sakhya, fraternity; 9) bhayānaka, horror; 10) bībhatsa, shock; 11) śānta, neutrality; 12) vātsalya; parenthood. The sum total of all these rasas is called affection, or love. Primarily, such signs of love are manifested in adoration, service, friendship, paternal affection, and conjugal love. And when these five are absent, love is present indirectly in anger, wonder, comedy, chivalry, fear, shock and so on. For example, when a man is in love with a woman, the rasa is called conjugal love. But when such love affairs are disturbed, there may be wonder, anger, shock, or even horror. Sometimes love affairs between two persons culminate in ghastly murder scenes. Such rasas are displayed between man and man and between animal and animal. There is no possibility of an exchange or rasa between a man and an animal or between a man and any other species of living beings within the material world. The rasas are exchanged between members of the same species. But as far as the spirit souls are concerned,…"

Prabhupāda: You have seen sometimes the pigeons fighting. But a pigeon and crow does not fight. A pigeon and pigeon fights. So this is also another indirect way of love. You'll see the pigeons, they will fight and again sit down in the assembly of the pigeons, not that the pigeon is going to the assembly of crows. Go on.

Pradyumna: "The rasas are exchanged between members of the same species. But as far as the spirit souls are concerned, they are one qualitatively with the Supreme Lord. Therefore, the rasas were originally exchanged between the spiritual living being and the spiritual whole, the Supreme Personality of Godhead. The spiritual exchange, or rasa, is fully exhibited in spiritual existence between living beings and the Supreme Lord. The Supreme Personality of Godhead is therefore described in the śruti-mantras, Vedic hymns, as "the fountainhead of all rasas."

Prabhupāda: Raso vai saḥ.

Pradyumna: "When one associates with the Supreme Lord and exchanges one's constitutional rasa with the Lord, then the living being is actually happy. These śruti-mantras indicate that every living being has its constitutional position, which is endowed with a particular type of rasa which is to be exchanged with the Personality of Godhead. In the liberated condition only, this primary rasa is experienced in full. In the material existence, the rasa is experienced in the perverted form, which is temporary. And thus the rasas of the material world are exhibited in the material form of raudra (anger) and so on. Therefore, one who attains full knowledge of these different rasas, which are the basic principles of activities, can understand the false representations of the original rasas which are reflected in the material world. The learned scholar seeks to relish the real rasa in the spiritual form. In the beginning he desires to become one with the Supreme. Thus, less intelligent transcendentalists cannot go beyond this conception of becoming one with the spirit whole, without knowing of the different rasas. In this śloka, it is definitely stated that spiritual rasa, which is relished even in the liberated stage, can be experienced in the literature of the…"

Prabhupāda: Rasāmalayam.

Pradyumna: "…can be experienced in the literature of the Śrīmad-Bhāgavatam due to its being the ripened fruit of all Vedic knowledge. By submissively hearing this transcendental literature, one can attain the full pleasure of the heart's desire. But one must be very careful to hear the message from the right source. Śrīmad-Bhāgavatam is exactly received from the right source. It was brought by Nārada Muni from the spiritual world and given to his disciple Śrī Vyāsadeva. The latter in turn delivered the message to his son, Śrīla Śukadeva Gosvāmī, and Śrīla Śukadeva Gosvāmī delivered the message to Mahārāja Parīkṣit…"

Prabhupāda: Don't close your eyes.

Pradyumna: "…just seven days before the King's death. Śrīla Śukadeva Gosvāmī was a liberated soul from his very birth. He was liberated even in the womb of his mother, and he did not undergo any sort of spiritual training after his birth. At birth no one is qualified, neither in the mundane nor in the spiritual sense. But Śrī Śukadeva Gosvāmī, due to his being a perfectly liberated soul, did not have to undergo an evolutionary process for spiritual realization. Yet despite his being a completely liberated person situated in the transcendental position above the three material modes, he was attracted to this transcendental rasa of the Supreme Personality of Godhead, who is adored by liberated souls who sing Vedic hymns. The Supreme Lord's pastimes are more attractive to liberated souls than to mundane people. He is of necessity not impersonal, because it is only possible to carry on transcendental rasa with a person. In the Śrīmad-Bhāgavatam the transcendental pastimes of the Lord are narrated, and the narration is systematically depicted by Śrīla Śukadeva Gosvāmī. Thus the subject matter is appealing to all classes of persons, including those who seek liberation and those who seek to become one with the Supreme Whole. In Sanskrit the parrot is also known as śuka. When a ripened fruit is cut by the red beaks of such birds, its sweet flavor is enhanced. The Vedic fruit which is mature and ripe in knowledge is spoken through the lips of Śrīla Śukadeva Gosvāmī, who is compared to the parrot not for his ability to recite the Bhāgavatam exactly as he heard it from his learned father, but for his ability to present the work in a manner that would appeal to all classes of men. The subject matter is so presented through the lips of Śrīla Śukadeva Gosvāmī that any sincere listener that hears submissively can at once relish transcendental tastes which are distinct from the perverted tastes of the material world. The ripened fruit is not dropped all of a sudden from the highest planet of Kṛṣṇaloka. Rather, it has come down carefully through the chain of disciplic succession without change or disturbance. Foolish people who are not in the transcendental disciplic succession commit great blunders by trying to understand the highest transcendental rasa known as the rāsa dance without following in the footsteps of Śukadeva Gosvāmī, who presents this fruit very carefully by stages of transcendental realization. One should be intelligent to know the position of Śrīmad-Bhāgavatam by considering personalities like Śukadeva Gosvāmī, who deals with the subject so carefully. This process of disciplic succession of the Bhāgavata school suggests that in the future also Śrīmad-Bhāgavatam has to be understood from a person who is factually a representative of Śrīla Śukadeva Gosvāmī. A professional man who makes a business out of reciting the Bhāgavatam illegally is certainly not a representative of Śukadeva Gosvāmī. Such a man's business is only to earn his livelihood. Therefore one should refrain from hearing the lectures of such professional men. Such men usually go to the most confidential part of the literature without undergoing the gradual process of understanding this grave subject."

Prabhupāda: In India there is a class, they are professional Bhāgavata reciters. They make contract that he shall recite Śrīmad-Bhāgavatam, finish within a week, and he should be rewarded. These things are not recommended in the authoritative scriptures. We should follow the footsteps of Śrī Śukadeva Gosvāmī. He's explaining Śrīmad-Bhāgavatam from the very beginning. Janmādy asya yataḥ [SB 1.1.1]. Try to understand the philosophy of Bhāgavata. Then gradually, when you are accustomed to understand what is Kṛṣṇa, then go to the Tenth Canto, wherein Kṛṣṇa's rāsa dance is described. Without reading in the beginning what is Kṛṣṇa, if we all of a sudden jump over to understand the rāsa dance… That is a very natural tendency. No, we should not go like that. First of all, try to understand what is Kṛṣṇa. To understand Kṛṣṇa is very difficult subject matter. But by the grace of Lord Caitanya we can understand little about Kṛṣṇa. And then gradually… Of course, the ultimate goal is to enter into the pastimes of Lord Kṛṣṇa. But not by speculation or by material misconception. Gradually, step by step. Prādurbhāve bhavet kramaḥ.

There is a chronological way or gradual process. Ādau śraddhā. First of all, śraddhā, faith. "Oh, Kṛṣṇa consciousness is very good." This is faith. Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. Then, to increase that faith, we should mix with persons who are actually developing or cultivating Kṛṣṇa consciousness. That is called sādhu-saṅga [Cc. Madhya 22.83]. Ādau śraddhā tataḥ sā… atha bhajana-kriyā. Then, after mixing, after associating with the devotees, naturally one becomes eager to be initiated how to execute devotional service. That is called initiation. Bhajana-kriyā. And if he is properly initiated and if he executes the order of the spiritual master, regulative principles, then anartha-nivṛttiḥ syāt. Then things which are not wanted in our life, that becomes vanquished. Just like nobody will die without sex life. Nobody will die without meat-eating. Nobody will die without intoxication. Nobody will die without playing gambling. These are learned by association only. By bad association we learn how to drink, how to smoke. Similarly, by good association we can give up drinking and smoking. So this is called anartha. Anartha means which there is no gain, simply loss. Practically we can see. So a man who has learned to smoke, he's spending one pound or like that daily for smoking. At least we save that money. We don't smoke. So anartha. There is no necessity, still we have learned.

So anartha-nivṛttiḥ syāt. If one is actually initiated and follows the rules and regulations, he'll no more be attached with these unwanted things. Then anartha… Tato niṣṭhā. Then firm faith. By these four processes the faith becomes firm. Tato niṣṭhā tato ruciḥ. Ruci means taste. Just like you are sitting here. Unless you have got some taste to understand Kṛṣṇa consciousness, you could not sit down. Tato ruciḥ. Tato niṣṭhā rucis tataḥ, athāsaktiḥ. Then attachment. Instead of being attached to this material enjoyment, one becomes attached to Kṛṣṇa consciousness. In this way, tato bhāvaḥ. Then ecstasy. Then love of Kṛṣṇa.

So when you come to the platform of love of Kṛṣṇa by this process, at that time if we try to understand Kṛṣṇa's rāsa dance, that will be very relishable. Before that, if we try to understand, the effect will be we shall consider Kṛṣṇa as a young boy of this material world and the gopīs are young girls, and they're enjoying. "So let me imitate also and I become Kṛṣṇa, you become gopīs." That will be the effect. Don't do that. First of all try to understand Kṛṣṇa. Then go to read rāsa dance. Finish it.

Pradyumna: "They usually plunge into the subject matter of the rāsa dance, which is misunderstood by the…"

Prabhupāda: These professional readers, they won't read. Just like we are reading the philosophical side here. They won't go. People are not interested the philosophy. They immediately jump over the rasa dance, and they think, "Oh, Kṛṣṇa is enjoying with the gopīs." Just like we read some novel, one boy is enjoying with another girl. They take it like that. You see? So that is degradation. Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. Therefore Sanātana Gosvāmī has warned that one who is not actually Vaiṣṇava, a realized soul of this Vaiṣṇava philosophy, one should not hear from him. Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ na kartavya… Don't hear.

So actually, this Bhāgavata-saptāha is going on in India in village to village, but we see the effect is that they are not Kṛṣṇa conscious. They are not as good Kṛṣṇa conscious as you are becoming. Because they take it as, as a matter of some refreshment. No. It should be taken very seriously and should be heard from the right source. Then you will get the result.

Pradyumna: "Some of them take this to be immoral, while others try to cover it up by their own stupid interpretations."

Prabhupāda: Yes, sometimes they say, "Oh, Kṛṣṇa is so immoral." Yes, that will be the effect. "Kṛṣṇa is enjoying with others' wives and others' sisters, like that." They'll take it like that. They do it. We have to sometimes explain. They question. Even Parīkṣit Mahārāja questioned. Parīkṣit Mahārāja questioned… Not that he was ignorant. He questioned this fact from Śukadeva Gosvāmī, and it was answered so that others may understand that Kṛṣṇa's pastime is not immoral. That is the highest sublime spiritual pastime. Go on.

Pradyumna: "They have no desire to follow in the footsteps of Śrīla Śukadeva Gosvāmī. One should conclude, therefore, that the serious student of the rasa should receive the message of Bhāgavatam in the chain of disciplic succession from Śrīla Śukadeva Gosvāmī, who describes the Bhāgavatam from its very beginning and not whimsically to satisfy the mundaner who has very little knowledge in transcendental science. Śrīmad-Bhāgavatam is so carefully presented that a sincere and serious person can at once enjoy the ripened fruit of Vedic knowledge simply by drinking the nectarean juice through the mouth of Śukadeva Gosvāmī or his bona fide representative."

Prabhupāda: That's all. Now have kīrtana. (end)

750224SB.CAR

Śrīmad-Bhāgavatam 1.1.3

Caracas, February 24, 1975

(translated into Spanish by Hṛdayānanda dasa)

Prabhupāda:

nigama-kalpa-taror galitaṁ phalaṁ

śuka-mukhād amṛta-drava-saṁyutam

pibata bhāgavataṁ rasam ālayam

muhur aho rasikā bhuvi bhāvukāḥ

[SB 1.1.3]

Last night we discussed the verse, dharmaḥ projjhita-kaitavaḥ atra, that "In the Śrīmad-Bhāgavatam the cheating type of religious system is rejected." We have already explained. Dharma does not mean a kind of faith, blind faith. Dharma means the real characteristic. For example, just like water is liquid. This is the characteristic of water. That is dharma. Stone is solid. That is the characteristic of stone. That is dharma. So faith is different thing. Faith, I have got faith today in something; tomorrow I may have faith in some other thing. And actually we see. Sometimes a person called a Hindu, he is changing his faith to Muslim or Christian. Or a Christian is changing his faith to another way. So faith can be changed. But the characteristics cannot be changed. Just like water is liquid. The liquidity cannot be changed of water. So in Sanskrit language or in Vedic literature, dharma means the characteristics which cannot be changed. Now let us consider what is the characteristic of the living being. The characteristic is that every one of us is serving somebody superior.

Nobody-we are sitting in this hall-can say that "I am not serving anyone." If somebody is not serving anyone, then he must be serving his own senses. The whole material world is going on because the people are engaged in the service of the senses. For sense gratification one is doing very, very risky job. So nobody can say that "I am not serving." That is the characteristic of the living being, and that is called dharma. Śrī Caitanya Mahāprabhu said that jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109], means we living entities, our real characteristic is to serve God. But we have given up the service of God. Therefore we are now engaged in the service of the senses. And because we are constitutionally servant, therefore either we shall serve the Supreme Personality of Godhead, or the Absolute Truth, or, if we do not like to serve the Absolute Truth, then we must serve our senses. Therefore it is described, dharmaḥ projjhita-kaitavaḥ atra, means "Cheating type of religion is completely rejected here in the Śrīmad-Bhāgavatam."

Here this material world means everyone is trying to be master. But actually he is servant. Just like take, for example, in a family. The family head is the… Actually, he is servant of his wife, of his children or of his even servants. He is servant, but he is thinking that "I am the master of this family." In your country especially, if the husband cannot satisfy the wife, immediately there is divorce. So although in the name one is husband of the wife, but actually he is servant of the wife. The head of the family, just to keep the family members satisfied, he must be ready to serve all of them. If he dissatisfies any one of the family members, even to the servant, the whole family is disturbed. Therefore, constitutionally, we are all servant, but we are serving misguidedly the senses. Why I serve my wife? Because she gives me facility of sense gratification. Actually, I do not serve even my wife, but I will serve my own senses. In this way, if you make an analytical study of everyone, you will find that everyone is engaged to serve his senses.

Therefore my original characteristic is to serve, but I am misplacing my service to somewhere else. So therefore it is said in this verse, dharmaḥ projjhita-kaitavaḥ atra. Kaitavaḥ means cheating. So everyone is serving his senses, but he is thinking that he is master. That is kaitavaḥ, means cheating or māyā. The conclusion is that as we are constitutionally servant, we must remain a servant, not try falsely to become master. But by experience we see that by giving service to so many things, nobody is satisfied; neither I am satisfied. For example, again let us go to the family life. A man has served the family with heart and soul throughout the whole life, and when he is old man, if he asks permission from his wife, "My dear wife, now I have served so much. Let me take sannyāsa now," the wife will never give permission. She will say, "What you have done? I have got to do so many things. Your, this son is not yet settled up; this daughter is not yet married. How you can take sannyāsa? So you cannot do." So actually, he is the servant of the wife, but he is thinking, "I am master of the family." This is called māyā. And any religious system on the platform of this false understanding is also cheating.

Therefore it is said, dharmaḥ projjhita-kaitavaḥ atra. Kaitavaḥ means cheating, which is not dharma, which is not the characteristic. The characteristic is that I am eternally servant of God. So instead of serving God, if I serve the dog, that is called cheating religion. Nobody is meant for serving a dog, but because I am servant, if I haven't got sufficient engagement as servant of God, then I keep a dog to serve him.

So the conclusion is that constitutionally I am servant, servant of God, but instead of giving service to God, I am now engaged in the service of the dog. So on the standard of this so-called service the Bhāgavata-dharma is not discussed, means the false service. Now, how it is concluded?

Therefore the next verse says, nigama-kalpa-taror galitaṁ phalam: [SB 1.1.3] "This real service is enunciated here as the essence of all Vedic knowledge." Nigama means the Vedas, and it is called kalpa-taru. Kalpa-taru means desire tree. Vedic knowledge is so perfect that you can receive from the Vedas all different types of knowledge. You can receive knowledge from the Vedas, all types of knowledge, means that social, political and scientific, and there are so many departments of knowledge, even engineering, medical science. The medical science is called Āyur-veda. Āyur-veda means the Vedic knowledge about the duration of life. Similarly, there is Dhanur-veda. Dhanur-veda, military science. There are so many departments. Just like this aeroplane. That is also mentioned in the Vedas. There are not only aeroplanes; there are three other sciences. It is called kapota-vāhī. Kapota-vāhī means… The ka means the sky, and pota means ship. So as there is science how to manufacture the airship, that is there. There is another science of the same type, it is called kapota-vāhī. Kapota means pigeons. You can train up pigeons, and they will carry you from one place to another. There is another science which is called ākāśa-yānam. Ākāśa-yānam means in the ākāśa, in the sky, you can fly with any vehicle. There are mantras… Suppose I am sitting on this throne. By chanting those mantras this seat will be, fly in the sky. We read from Śrīmad-Bhāgavatam that Kapiladeva? No, Kardama Muni, father of Kapiladeva, he made an aeroplane or a exactly a township with big, big buildings, with lake, garden and so many people, that was flying in the sky and visited all the planets.

Therefore it is said, nigama-kalpa-taru. Kalpa-taru means desire tree. So Vedas are compared with the desire tree. Desire tree means just like here in this material world you go to the mango tree. You get mangoes. But you cannot get samosā. (laughter) But desire trees there are. In the spiritual planets there are desire trees. Whatever you want, you can get from that tree. If you go to any tree and whatever you like, you get it from it. So that is called kalpa-taru. So these Vedas are compared with the kalpa-taru because you can derive any kind of knowledge from Vedic literature. So Veda means knowledge. The word Veda means knowledge. So Vedic literature means… You can take it. Any kind of knowledge, it can be called Vedas. Vetti veda vido jñāne vinte vid vicāraṇe(?). So in Sanskrit grammar the vid-dhātu. From vid-dhātu… Means knowing. And from vid-dhātu the word Veda has come. Now, the author says that "This Śrīmad-Bhāgavatam is the essence of Vedic knowledge." Vedic knowledge is compared with the tree, and the tree has got fruit. So this Bhāgavatam is the fruit of the Vedic tree. That means you keep a tree for some getting fruit. If there is no fruit, that is mean for fuel. It is useless tree. So here it is said, nigama-kalpa-taror galitaṁ phalam [SB 1.1.3], means "The Vedic literature is just like the desire tree, and the Bhāgavatam is the ripened fruit." And galitaṁ phalam means a fruit ripened in the tree. It is very, very delicious. Generally, for business purpose, fruits or unripe fruits are taken from the tree, and it is artificially kept to ripe. That fruit means the unripe fruit taken from the tree and it is ripened artificially-that is not so tasteful. And if the fruit is ripened in the tree fully, then you taste it-it is very delicious. Another thing is that if any fruit in the tree, when it is ripened, it is tasted by the parrot, touched by the beak of the parrot, it becomes more delicious.

So here it is said that this Śrīmad-Bhāgavatam is not only the ripened fruit of the Vedic tree, but it is tasted by Śukadeva Gosvāmī. Śukadeva Gosvāmī is the realized person. He is liberated, realized person. Therefore to hear Bhāgavatam from him is immediately delicious and effective. Śuka-mukhād amṛta-drava-saṁyutam. It is because it is explained by Śukadeva Gosvāmī, not a professional, third-class man, but Śukadeva Gosvāmī. It is the injunction of Sanātana Gosvāmī that one should hear Vedic literature, Bhāgavatam, Bhagavad-gītā, from the realized person. Śrī Sanātana Gosvāmī says, avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. Means "If… hari-kathāmṛtam," means the Bhāgavata, Bhagavad-gītā… This is hari-kathāmṛtam, the nectarean (dialogue) about the activities of the Supreme Personality of Godhead. Therefore it is called hari-kathāmṛtam. "So one should not hear hari-kathāmṛtam from a non-realized avaiṣṇava." Vaiṣṇava means visnrasya(?) devatā, one who worships the Supreme Personality of Godhead Viṣṇu. And Viṣṇu is the expansion of Kṛṣṇa. It is said in the Vedic literature,

rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan

nānāvatāram akarod bhuvaneṣu kintu

kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yo

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.39]

means that Lord Kṛṣṇa has plenary expansions in many, many forms, beginning with rāmādi, Lord Rāmacandra and Paraśurāma and Balarāma. There are three Rāmas and matsya-avatāra, kūrma-avatāra, vāmana-avatāra, kalki-avatāra, many. Some of them are mentioned in the Bhāgavatam. So the original person is Kṛṣṇa. Kṛṣṇaḥ svayaṁ samabhavat paramaḥ pumān yaḥ. The idea of praising Śukadeva Gosvāmī means he is not a professional Bhāgavata reader; he is realized soul. Therefore hearing of Bhāgavata from Śukadeva Gosvāmī is recommended. Or the representative of Śukadeva Gosvāmī. Representative means one who is strictly following the principle adopted by Śukadeva Gosvāmī. Just like Śukadeva Gosvāmī first of all spoke Śrīmad-Bhāgavatam before Mahārāja Parīkṣit. And in that meeting, Sūta Gosvāmī was present. So here you will find in the Śrīmad-Bhāgavatam, sūta uvāca, means Sūta Gosvāmī, after hearing from Śukadeva Gosvāmī, he repeated the same Bhāgavata recitation in the Naimiṣāraṇya. There was a big meeting about 2,500 years ago or more than that at Naimiṣāraṇya. That Naimiṣāraṇya is still there in India. It is now changed by the name, Nimsar. It is situated about hundred miles off from Lucknow. So still there are many hermitages in Naimiṣāraṇya. People go there to visit as it is a place of pilgrimage. So this Bhāgavatam was discussed there at Naimiṣāraṇya.

So here it is recommended that Śrīmad-Bhāgavatam is the essence of all Vedic literature, and it was first spoken by Śukadeva Gosvāmī." The Vedic literature is full of knowledge. That I have described. And the essence of Vedic literature is Śrīmad-Bhāgavatam. Among the learned circles in India it is said, vidyā bhāgavatāvadhiḥ, means "Your education should be up to Śrīmad-Bhāgavatam." Then you will have complete education. Then we shall understand what is our constitutional position and what is our real characteristic. In the Śrīmad-Bhāgavatam the word mukti, or liberation, is stated. Śrīmad-Bhāgavatam defines mukti as this: muktir hitvā anyathā rūpaṁ sva-rūpeṇa vyavasthitiḥ, means mukti means giving up, giving up our unreal engagement and to be situated in the real original characteristic engagement. For our original characteristic, that we are eternal servant of God, Kṛṣṇa, if we are situated in that platform or eternal platform, serving Kṛṣṇa, that is mukti. Mukti means give up the false conception of life and take the real conception of life. That is mukti. So Kṛṣṇa in the Bhagavad-gītā gives mukti in these words, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. Sarva-dharmān means all kinds of these bogus religious system. You… Sarva-dharmān parityajya. Otherwise why He is advising parityajya, "Give it up."? Because it is bogus; it is cheating. The real dharma is mām ekaṁ śaraṇaṁ vraja: "Only surrender unto Me." Mām ekaṁ śaraṇaṁ vraja. Yes. This is religion. Kṛṣṇa in the beginning, in the fourth chapter, He says,

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham

[Bg. 4.7]

paritrāṇāya sādhūnāṁ

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

sambhavāmi yuge yuge

[Bg. 4.8]

These are the statement. Means "Whenever there is mismanagement of the word dharma, or pure characteristic, at that time I appear." So Kṛṣṇa appeared for reestablishing the real principles of dharma, or religion. So He did not come or did not appear for establishing the so-called religious system, Hindu religion and Muslim religion or Christian religion or this religion, that… Not that type. Real religion. Therefore He says, sarva-dharmān parityajya: [Bg. 18.66] "Give up all these. Simply surrender unto Me." So any religious system which is teaching to divert the attention of the follower to so many things, that is cheating religion. Just like in India, there is a class of men. They are called Māyāvādīs. They recommend that "You worship any demigod. The result is the same." This is false religion. Kṛṣṇa said that mām ekaṁ śaraṇaṁ vraja: "Only surrender unto Me." Then one may ask that "In the Vedas there are… So many demigods' worship is recommended. Is that false?" That is not false. Because it is mentioned in the Vedas, you cannot say it is false. But they are meant for all material benefit. Material benefit means it is mentioned that "If you want to be very educated, you worship this demigod," that "If you wants a beautiful wife, then you worship this demigod; if you want to be very wealthy, then you worship this demigod." In this way there are different items, but these things are all material things. So that is mentioned in the Bhagavad… kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ: "Those who are desirous of getting success in this material life, for them the different demigod worship is recommended."

Therefore in the Bhagavad-gītā it is said also, kāmais tais tair hṛta-jñānā yajante anya-devatāḥ [Bg. 7.20], means that "Those who are engaged in worshiping other demigods, their sense is lost by lusty desires." Suppose if I want wealth or beautiful wife or very good position or good education, what are these? These are all temporary things so long this body is there. But one should be interested for eternal things because every one of us is eternal. So if we want a beautiful wife or wealth, that is simply for this body only. In next body our desires will be different. Suppose next body I get an animal body. Then I will require a wife in different type. Therefore in Bhagavad-gītā it is said, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām [Bg. 7.23]. The material desires persons, they get some benefit for this short duration of life, but that will be ended. That will not continue. With the end of the body, everything will be finished. Therefore these desires, that "Let me have wealth. Let me have nice wife. Let me have nice material education and so on, so on," these are not permanent. It is temporary, antavat. Antavat tu phalaṁ teṣām.

So a real learned person who is interested in eternal life, they are not interested with all these temporary things. Even if you go to the heavenly planet, because these things are promised in the Vedic literature, that is also temporary. So mukti means to give up all these material desires situated in your original constitutional position, Kṛṣṇa consciousness. That is liberation. Liberation does not mean that when you get liberation-you have got now two hands-you will have four hands, like that, no. Liberation means change of consciousness. Now we are conscious of material enjoyment: "Give me nice wife. Give me nice wealth. Give me nice education. Give me this. Give me this," so many. There is no end. So therefore Bhāgavata says, hitvā anyathā rūpam: "These are all meant, the necessities of the body." Sva-rūpeṇa vyavasthitiḥ: "You be situated in your original consciousness, namely Kṛṣṇa consciousness. That is mukti, liberation." Therefore the definition of bhakti means anyābhilāṣitā-śūnyam, no other material desires, no desires, material… Desire means we desire now material desire.

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

[Brs. 1.1.11]

This is bhakti-mārga, means simply to satisfy Kṛṣṇa. That is bhakti-mārga, no other desire, no other motive. So that is recommended by Śrī Caitanya Mahāprabhu, He says,

na dhanaṁ na janaṁ na sundarīṁ

kavitāṁ vā jagadīśa kāmaye

mama janmani janmanīśvare

bhavatād bhaktir ahaitukī tvayi

[Cc. Antya 20.29, Śikṣāṣṭaka 4]

This is the instruction of Śrī Caitanya Mahāprabhu. We are following Śrī Caitanya Mahāprabhu, and therefore His instruction should be followed. What is it? Na dhanam: "I don't want any wealth, material wealth," na dhanam. Na janam: "I don't want any so-called followers." Na sundarīṁ kavitām: "Neither I want a very beautiful wife." "Then what do You want? These are the material things everyone wants." No, mama janmani janmanīśvare bhavatād bhaktiḥ: [Cc. Antya 20.29, Śikṣāṣṭaka 4] "Even I don't want liberation." Liberation means there is no more janma. But He said, janmani janmani: "Life after life, I want to be engaged in Your devotional service." This is real characteristic, and that should be followed. So this is the essence of Vedic knowledge. The essence of Vedic knowledge is Vedānta, Vedānta. There are four Vedas and many branches, eighteen Purāṇas and then 108 Upaniṣad. All combined together, the essence is taken as the Śrīmad-Bhāgavatam. First of all, Vyāsadeva… Vyāsadeva is the author of all these literatures. Not author, he has written. Formerly there was no need of writing because people were very intelligent. As soon as one hears from the spiritual master, he remembers.

That was the position five thousand years ago, not now. Now the memory is not sharp. Therefore he left all this Vedic literature, Vedic tradition, into writing. So Vedānta-sūtra is the cream of all Vedic literature, and Śrīmad-Bhāgavatam is the further explanation of this Vedānta-sūtra. So because Vyāsadeva knew that "Later on this Vedānta-sūtra will be misinterpreted by so many rascals," therefore he left the comment on the Vedānta-sūtra in the form of Śrīmad-Bhāgavatam. Therefore if we hear Śrīmad-Bhāgavatam from Śukadeva Gosvāmī and his disciplic succession, then we shall enjoy life even after liberation. Rasam ālayam. Ālayam. Ālayam means liberation, means this material life completely finished, spiritual life. In the spiritual life also, you will enjoy Śrīmad-Bhāgavatam. But for whom it is meant? That is said here, muhur aho rasikā bhuvi bhāvukāḥ. Those who are very thoughtful and rasika, humorous, transcendentally humorous, they can understand Śrīmad-Bhāgavatam and enjoy it. That's all right. Now any question? [break]

Hṛdayānanda: What is the position of a person who takes to devotional service with the idea of liberation?

Prabhupāda: That is not pure bhakti. You can take devotional service with any idea. That will be fulfilled. But anyone who wants liberation by devotional service, he is not a pure devotee. That is called jñāna-miśra-bhakti, means bhakti adulterated with jñāna. Real bhakti, as I have explained, anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Brs. 1.1.11], means no other desire than to serve Kṛṣṇa. That is pure bhakti. Jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167], means the karmīs, they want promotion in the heavenly planets, and the jñānīs, they want to become one with the Supreme or liberation, so it should be uncovered by the result of jñāna and karma and fully devoid of any other desire. That is bhakti. So those who are bhaktas and desiring after liberation, they are not pure bhakta. Because why a devotee shall aspire after liberation? As soon as (he is) a bhakta, he is already liberated. That is stated in the Bhagavad-gītā,

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

[Bg. 14.26]

"He, anyone, who is engaged in pure devotional service, he is transcendental to all these three qualities of the material world, and he is situated in the Brahman platform." Liberation means to be situated on the Brahman platform. So for a bhakta, the liberation is already there. Śrīla Bilvamaṅgala Ṭhākura has said, muktiḥ svayaṁ mukulitāñjali sevate asmān: "We are devotees, so mukti, liberation, is standing on my door with folded hands, 'What can I do for you?' " So why a pure bhakta should desire after liberation? For a pure bhakta, the liberation is standing on the door as maidservant. So a devotee is not aspiring for liberation. [break]

Hṛdayānanda: Is it possible to achieve liberation with other religious…

Prabhupāda: There is no other religion except Kṛṣṇa consciousness. All cheating religion. That is the… We discussed. Dharmaḥ projjhita-kaitavaḥ: "All cheating type of religion is rejected, kicked out."

Hṛdayānanda: [break] …until you have arrived here, there was no possibility of liberation for humanity?

Prabhupāda: That you can judge. (laughter) If I say, it will be self-advertisement. But you are intelligent. You can judge. But I have not brought something invented by me. I have brought the Bhāgavatam and Bhagavad-gītā. That's all. That's all.

Man: (Hṛdayānanda translates into English) In other words, until now, people did not have the chance to liberate themselves.

Prabhupāda: No, why not liberation? But the thing is they are not trained up. Just like take for example the Christians. They call themself Christians; they violate all the principles of Christianity. Just like in the Christian principle is "Thou shall not kill," and they are very expert in killing. So where is Christian religion? And who is Christian?

Man: (Hṛd.) How can the people in general recognize when a devotee is pure?

Prabhupāda: That is, I have already described. He has no material desire, except to serve Kṛṣṇa, or God. That is devotee. That is pure devotee. So that's all right, chant Hare Kṛṣṇa. (end)

710822SB.LON

Śrīmad-Bhāgavatam 1.1.4

London, August 22, 1971

Pradyumna: "…by performance of sacrifice at this place, the strength of demoniac people is curtailed. Thus brāhmaṇas prefer Naimiṣāraṇya for such sacrificial performances." [SB 1.1.4]

Prabhupāda: So the Vedic literatures, one cannot say that it is concocted. One reference is there, one reference in another place. Sometimes there are some rascal philosophers, they say that Śrīmad-Bhāgavatam has been compiled for, I mean to say, eulogizing Kṛṣṇa, who was the son of a leader, (indistinct) like that. So many they manufacture. But you cannot do so, because the reference is there. Very old Purāṇas. Some rascal philosopher says Bhāgavata Purāṇa was compiled recently. How there is a reference within the Purāṇas? So this rascaldom has spoiled the whole Vedic culture. The so-called Westernized scholars… Because the real purpose was that the rulers(?), they did not want to present Indian culture as very old, because then their Darwin's theory will be spoiled. That was their nonsense proposition, that they are proposing that human brain is being developed. But if they accept that millions of years ago the brain was already there, then their rascals theory of Darwin will be spoiled.

So actual fact is this, that this verse Śrīmad-Bhāgavatam, was compiled five thousand years ago. Not that Vyāsadeva manufactured something. All Vedic literatures were existing. Vyāsadeva only… Just like I am presenting. I am presenting the Kṛṣṇa consciousness movement. It is not it is manufactured by me, it is concocted by me, that I have introduced… Just like so many things are there-this samāja, that samāja, this samāja. We are not like that. As Kṛṣṇa is old, so this Kṛṣṇa consciousness movement is also old. It is as old as Kṛṣṇa. And Kṛṣṇa says that "Forty millions of years ago I spoke this Bhagavad-gītā to sun-god." So where is the history? Where your history stands? Your history cannot give chronological table more than three thousand years.

So Vedic culture is very old. It is not a concocted thing or a new pattern. It is eternal. Therefore it is called sanātana. Sanātana means eternal. It has no beginning, no end. Sanātana. So Vedic culture means sanātana, eternal. Kṛṣṇa is eternal. We living entities, we are eternal. And our relationship and exchange of loving service with Kṛṣṇa is also eternal. Kṛṣṇa is eternal, we are eternal, and our dealings with Kṛṣṇa is also eternal. But sometimes it becomes interrupted by the māyā, which is called svapna. Svapna means dreamlike. As dream has no fact, it is all hallucination, similarly our detachment from Kṛṣṇa is also a hallucination. Actually, there is no detachment. And when we are covered by this hallucination… Just like in dream we cry, "Oh, here is a tiger! Here is a tiger!" Tiger. Where is tiger? Similarly, this forgetfulness of Kṛṣṇa is like that. So if we simply follow the rules and regulations given by the great ācāryas, then immediately we can revive our Kṛṣṇa consciousness. It doesn't take even second. The method…(?) Just like you are dreaming, crying, "There is tiger, tiger." And if somebody pushes you, "Why you are doing that?" And if you immediately become awake "Oh! All tiger finished." (laughter) "All tiger finished." So one has to give the push that "There is no tiger." Then immediately the whole hallucination will go.

So this pushing method is given by Caitanya Mahāprabhu personally, Kṛṣṇa personally. Jīv jāgo jīv jāgo gauracānda bole. Gauracandra, Caitanya Mahāprabhu, is asking everyone, "Wake up!" The same dreaming. "Wake up."

jīv jāgo jīv jāgo gauracānda bole

kota nidrā jāo māyā-piśācīra kole

"Why you are sleeping on the lap of this māyā, illusory energy? Why you are sleeping?" Jīv jāgo jīv jāgo gauracānda bole. "Get up."

bhajibo boliyā ese saṁsāra-bhitare

bhuliyā rohile tumi avidyāra bhare

When we were in the womb of our mother, the situation was so troublesome that we remembered at that time Kṛṣṇa. "Kṛṣṇa…"Just like when we are in great trouble we sometimes remember God. Similarly, that condition, packed-up condition, when the child's in the belly… You get consciousness back… Death means unconscious for seven months. That's all. That is death. There is no death. Death means I give up this body, enter the womb of another mother's body. And the mother nourishes by the materials…, the intestine joined with the belly. So mother supplies it through the pipe and the child grows. When it is fully grown, then he gets back his consciousness. So at that time it becomes very much troublesome to remain in that packed-up condition. So those who are pious, virtuous, they remember at that time, "O Kṛṣṇa, I am again put into this condition of…"(laughter) Oh, don't laugh. It is very serious subject. Try to understand.

So everyone has passed this condition, but by the influence of māyā forgets. Bhajibo boliyā ese saṁsāra-bhitare. Bhaktivinoda Ṭhākura says, "At that time again I promised: 'This time by coming out of my mother's womb, I shall become a devotee.' " But as soon as he comes out, he becomes forgetful. This is going on. This is going on. There is no science, so-called science, who know, the scientists, who know these are facts, how we are passing through repeatedly unpleasant condition. When, as soon as we get a little light with this body, we forget everything. That is called māyā. So Caitanya Mahāprabhu said the pushing, the point pushing, enechi auṣadhi māyā nāśibāro lāgi': "Now I have brought this."

Just like… You have no experience in your country. In India still there are snake charmers. If one is bitten by a snake he remains unconscious. By mantra he can be brought into consciousness, in life. If a man is snakebitten… (aside:) He's sleeping. Why? Don't sleep and you can sleep at the end. Don't in the front. It is disturbing. Enechi auṣadhi māyā nāśibāro lāgi'. Lord Caitanya said that "I have brought the medicine." Māyā nāśibāro lāgi'. Just like the snake charmers, they chant mantra. That is factual. It is not story. One medical practitioner friend of mine, when he was student in Lucknow, he stated that there is a palace building, Satar Manji?(?) Satar Manju, in Lucknow. There is some government office. So there were several snakebite cases. Several men were killed by snakebite. So they could understand that there is a venomous snake in this building; at the opportunity he bites. So one snakecharmer was called, and one Muhammadan snakecharmer, he came, and he captured that snake and took it away.

Now these medical students, they do not believe in these mantras. They were surprised. They think that snakebite means finished, there is no medicine. So they were very much, because they were students, very much inquisitive. They went to that charmer at his place and wanted to know from him what is the secret, is it a fact that mantra… So he said, "All right, I shall show you." So he opened one box, and several hundred snakes immediately came out. And all the students, they became so disturbed. Some were crying, some were this way, that way… (laughter) Yes. And the charmer said, "Don't be worried. So long I am here they will not bite. And don't think that these snakes are without poison teeth." He took some of them and showed that "Here is a poison teeth. Not that the poison teeth has been taken away. The poison teeth is there. But by our mantra, we subdue it. He cannot do any harm." So the doctor students, medical students inquired that, "Can we not use this mantra?" Said, "No. You cannot." Because it has to be… (end)

730827SB.LON

Śrīmad-Bhāgavatam 1.1.4

London, August 27, 1973

Prabhupāda: Then, word meaning?

Pradyumna: Naimiṣe… [SB 1.1.4]

Prabhupāda: When you go to India you can see this Naimiṣāraṇya still. It is very nice place. Just like Vṛndāvana, Prayāga, Hardwar. There are hundreds of nice place for spiritual advancement. So this Naimiṣāraṇya is still there. The railway station is now called Nimsar. It is about hundred miles from Lucknow. And people go there. Very excellent position for spiritual advancement. There are many temples like Vṛndāvana and Prayāga, and Naimiṣāraṇya. Naimiṣe. Animiṣa-kṣetre. Go on.

Pradyumna: "Animiṣa-kṣetre-the spot which is especially a favorite of Viṣṇu, who does not close His eyelids."

Prabhupāda: So our eyes, we have got closing, eyelid closes. But Viṣṇu's eye, it never closes. Therefore He is called animiṣa. Therefore gopīs condemned Brahmā, that "Why you have awarded us these nonsense eyelids? (laughter) It sometimes closes the eye, we cannot see Kṛṣṇa." This is gopīs' desire. They want to see Kṛṣṇa always, without being disturbed by the eyelids. This is Kṛṣṇa consciousness. The moment the eyes are being closed by the eyelids, it's intolerable by them. This is perfection of Kṛṣṇa consciousness. They are condemning, "Oh, Brahmā did not know how to create. He has… Why he has created this eyelid?" This is Kṛṣṇa conscious. Because conditioned, we are, in this material world, our eyelids are made like that. It must close for a moment, again, again, again. Not for moment, for hours. We want to close our eyes for hours. (laughter) That is our disease. But in the spiritual world, there is no closing of the eyes. Animiṣa. Go on.

Pradyumna: "Ṛṣayaḥ-the sages; śaunaka-ādayaḥ-headed by the sage Śaunaka; satram-sacrifice; svargāya-the Lord who is glorified in heaven; lokāya-and for the devotees who are always in touch with the Lord; sahasra-one thousand; samam-years; āsata-performed." Translation…

Prabhupāda: So samam āsata, they were performing the sacrifice for one thousand years. How they were able to do? Because in those days, in the Tretā-yuga… Tretā-yuga… In the Satya-yuga they used to live for one hundred thousands of years; in Tretā-yuga, ten thousands of years; and in the Dvāpara-yuga, one thousands of years. And now in this Kali-yuga, one hundred years. That also not complete. Nobody can complete one hundred years, and it is reducing. Maybe our forefathers or grandfathers might have lived for hundred years, but we are not living so much. And gradually, our children, our grandchildren, they will gradually reduce that span of life so much so that at the end of Kali-yuga, if a man would live for twenty to thirty years, he'll be considered a grand old man. Yes. We are reducing. But formerly, they were living so many years. Alpāyuṣaḥ. Prāyeṇālpāyuṣaḥ. Prāyeṇa. Almost everyone is short span of life. Prāyeṇālpāyuṣaḥ kalāv asmin yuge janāḥ. Kalau. In this age, kalau. It is not for a particular nation or party or religion. Everyone is subjected to the laws of nature.

So in this Kali-yuga the duration of life, the span of life will be gradually reduced. Memory will be reduced. Strength will be reduced. Mercifulness will be reduced. In this way… Now, it is a age of reduction. Not increasing. So prāyeṇālpāyuṣaḥ kalau asmin yuge janāḥ. People in this age are of short span of life. And manda. Manda means all faulty. All slow. Manda, two meaning. Either you take slow… Actually they are manda. Manda means faulty. So many faults. And slow means slow in spiritual realization. Slow. The human form of life is meant for spiritual realization. That is the distinction between human form of life and animal form of life. The animals are not interested, or they do not know what is spiritual life. But the human form of life with developed consciousness is meant for understanding our identification. Athāto brahma jijñāsā. This human form of life is meant for inquiring about our spiritual identity. That is real business. So in that line of thought we are manda. Manda means very slow. "All right. We shall take it later on. Now I have got strength. Let me enjoy senses. Then we shall see later on." That is called manda. Not serious.

But spiritual life is essential, it is very serious subject matter, that I am covered by this material body, and I am changing one after another. And I do not know what the next change is going to happen, either cat or dog or tree. We are not at all interested. You see? There is no such education in the university, the transmigration of the soul, the eternity of the soul, what is the aim of life. Therefore, mandāḥ sumanda-matayaḥ. Sumanda-mati. Their philosophy is still more bad. You see? They are simply thinking on the bodily concept of life. Asses' philosophy, dogs' philosophy, frogs' philosophy. This is going on. And they are passing on as philosopher. Frog philosophy we have discussed in our Back to Godhead. A frog is informed, "Oh, there is Atlantic Ocean. What is that?" "A very big span of water." So he is calculating how big. He is in the three feet. He thinks, "Maybe four feet." "No, very…" "Five." "No, very big." "Six." Go on, five, four, six, seven, millions. Where is your calculation? Similarly, these speculators, they are thinking, "God? I am God. He may be like me. He and me. All right." "No, you are not God." "All right. God may be little more than me. Little more intelligent." (laughter) This is frog philosophy. And when they hear, yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48], all the universes are coming out in the breathing period of Mahā-Viṣṇu, and that Mahā-Viṣṇu is partial representation of Kṛṣṇa, "These are all stories." Even they are informed about the capacity of God, they take it as story. This is the position.

Therefore sumanda-matayaḥ. Their philosophy, their opinion, they are all condemned. Mandāḥ sumanda-matayo manda-bhāgyāḥ [SB 1.1.10]. Mostly unfortunate. Mostly. They cannot get even the primary necessities of life, eating, sleeping, mating and defending. Even in your country, the British Empire, the Empress Queen, oh, so many people are lying on the street. Manda-bhāgyāḥ. Unfortunate. They can get all the facilities of life, but because unfortunate, they are lying on the street. In America, such a big nation, with everything complete, no scarcity, so many hippies. Manda-bhāgyāḥ. Unfortunate. If one is unfortunate, you cannot make him correct. Condemned. You cannot check one's unfortunateness. If one's unfortunate position can be changed, that is only by Kṛṣṇa consciousness. There is no other way. You cannot make any philanthropic work and change the fortune of any person. No. That is not possible. Tāvad tanu-bhṛtāṁ tvad-upekṣitānām. These are very nicely discussed. Bālasya neha śaraṇaṁ nṛsiṁha, pitarau nṛsiṁha. It is not that because a child has got his father and mother, he is happy, he should be happy. No. In spite of rich father and mother, he must be unhappy. Just like these hippies. In spite of they have parents, they have grandparents, they are all very rich, but they are lying on the street. I have seen. Torn clothes, this, why? Means condemned. Condemned by God. Tvad-upekṣitānām.

So simply by having rich father and mother does not mean that he'll be happy. No. If he is unfortunate, in spite of having rich father and mother, he'll be unhappy. Bālasya neha śaraṇaṁ pitarau nṛsiṁha nārtasya cāgadam udanvati majjato nauḥ. Ārtasya, one who is suffering from disease, it is not that because he is given the help of good physician and first-class medicine he'll be cured. No. There is no guarantee. There is no guarantee. We have seen. First-class medicine, first-class physician employed for curing one…, but he dies. So we have manufactured so many counteracting. The scientists, they are very much proud that "We are now manufacturing counteracting medicine." But where is your counteracting medicine for stopping death and disease? Disease is happening. You cannot make, manufacture any medicine that one tablet I take, I shall never be diseased or I shall never die. That is not possible. You are manufacturing some medicine for some disease. All right, that disease is cured, but another disease is there. Huh? Just like in India there are malaria or some disease. In your country there is cancer. Rich disease. You are rich men. That disease is also very rich. (laughter) India, poverty stricken, they suffer only a little malaria. That's all. Oh, you are rich. You have got cancer. There is no cure. That's all. Finished. This is actually to be studied.

So why this is happening? You may manufacture, you may invent so many nice things, counteracting all this suffering, but if you are neglected by Kṛṣṇa, no counteraction will save you. Tāvad tanu-bhṛtāṁ tvad-upekṣitānām. If one is neglected by God, he cannot be saved. There is no… That is not possible. So which point we were discussing?

Pradyumna: Translation: "Once in a holy place in the forest of Naimiṣāraṇya, great sages, headed by the sage Śaunaka, assembled to perform a great thousand-year sacrifice for the satisfaction of the Lord and His devotees."

Prabhupāda: Yes. The… Anything sacrificed… Yajña. Yajña means Lord Viṣṇu. Yajñārthe karmaṇaḥ anyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]. So whatever we do, it must be done for Kṛṣṇa. That is perfection. You do whatever you like, but do it for Kṛṣṇa. Then there is perfection. Just like Arjuna. Arjuna was a fighter, expert in killing. So he was considering, "Why shall I kill my own family members? Better stop." But Kṛṣṇa encouraged him, that "You must kill." So that is yajña. Kṛṣṇa… Under the instruction of Kṛṣṇa, Arjuna was engaged in killing art, but that is yajña, because it is for Kṛṣṇa, not for himself. For himself he was denying to fight. But when he agreed to fight and kill on account of Kṛṣṇa, it is called yajña. This secret people do not know. They think that killing is very… Killing is very bad, that's all right. Killing, why killing? Even if you give charity, if you become munificent, merciful, that is also not good unless you do it for Kṛṣṇa.

Therefore Kṛṣṇa is canvassing, yat karoṣi yaj juhoṣi yad aśnāsi yat tapasyasi yad dadāsi yat kuruṣva tad mad-arpaṇam [Bg. 9.27]. Yat karoṣi. Everyone is engaged in some work. Yat karoṣi. Everyone they're engaged in performing sacrifices… Juhoṣi. Everyone is liking to give in charity. He has got some money; he wants to make some charity. Dadāsi yat. Everyone is eating. Yad aśnāsi. [break] That is Kṛṣṇa. If you give me a plate, thinking that "Guru Mahārāja will keep some prasādam," I eat everything. (laughter) That's all. No prasādam. You see? You are cheated. But Kṛṣṇa will not cheat. Kṛṣṇa will eat everything and you still keep everything. So where is your loss? Why don't you offer to Kṛṣṇa? Why in the temple? Everyone can do it at home. Everyone is eating. Why not offer to Kṛṣṇa? That is Kṛṣṇa consciousness. Is it very difficult?

But the difficulty is that Kṛṣṇa does not eat all nonsense. And one has to eat all nonsense. So therefore they are not… They are afraid of becoming Kṛṣṇa conscious. Yes. Because they'll be forbidden. Kṛṣṇa said, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. Kṛṣṇa is limiting. He can eat everything. He can… Just like in Vṛndāvana, He swallowed the fire. So for Kṛṣṇa to eat meat is not very difficult job. He can eat, because He is Kṛṣṇa, all-powerful. But He has prescribed, that "Give Me this foodstuff." Just like if you call me at your house, you'll ask me, "What can I offer you?" So similarly, we have called Kṛṣṇa, "Kṛṣṇa, please come and stay with us in this temple." So therefore we must give Him food what He wants. Not whimsically. And it is clearly stated, Kṛṣṇa says, "All right. Give me patraṁ puṣpaṁ phalaṁ toyam." Patram, vegetables; phalam, fruits; toyam, milk, water. In this way. Kṛṣṇa says, "You give Me this." So you give Him. And Kṛṣṇa says, "If it is offered with faith and love, I eat. I eat."

Kṛṣṇa is saying, lying, that He does not…? He eats. But we do not know how He is eating. That is a spiritual process. That is answered in the Brahma-saṁhitā. Aṅgāni yasya sakalendriya-vṛttimanti paśyanti pānti kalayanti ciraṁ jaganti [Bs. 5.32]. He has got… Because He is omnipotent. Every part of His body has got all the potencies of other parts of the body. Therefore you offer with faith and love to Kṛṣṇa, Kṛṣṇa, simply by seeing, He can eat. Because aṅgāni yasya sakalendriya-vṛttimanti. We can see with our eyes. We cannot eat with our eyes, but Kṛṣṇa can eat with His eyes, and He can see with His tongue. He can hear with His hair. That is Kṛṣṇa. Omnipotency. We say all this, "omnipotency." How He is omnipotent, when you discuss, then we fail. This is omnipotency. Every part of His body has got the potency of other part. That is Kṛṣṇa. Aṅgāni yasya sakalendriya-vṛttimanti paśyanti pānti kalayanti ciraṁ jaganti [Bs. 5.32]. Why? Ānanda-cinmaya-sad-ujjvala-vigrahasya. Because His body is not this body, this material body. Ānanda-cinmaya. Therefore don't think that "Here is Kṛṣṇa, stone." No. Because stone is also part of His body. So this is the philosophy of Kṛṣṇa. One has to learn. Aṅgāni yasya sakalendriya-vṛttimanti. So this is not stone worship. It is Kṛṣṇa, personally present. We should worship Kṛṣṇa, as He is personally present. Not with… If you think that it is stone, then it is aparādha, offense. Arcye śilā-dhīr guruṣu nara-matiḥ. To think of the Deity, worshipable Deity, as stone or wood, to think of the spiritual master as ordinary human being, these are not allowed. Then he is not making progress.

So in this way, this naimiṣa-yajña… Svargāya lokāya. They performed yajña. That is our only business, to perform yajña. So in this Kṛṣṇa consciousness movement, because everything is being done for Kṛṣṇa, it is simply yajña. Nothing else. It is not karma. When it is karma, you are bound up by the results of karma. But if you perform yajña, you are not bound up. Karmāṇi nirdahati kintu ca bhakti-bhājām [Bs. 5.54]. Bhakti-bhājām, those who are engaged in devotional service, they have no more any karma. Karma means if you do something then it will have reaction, either good or bad. But here, because everything is done for Kṛṣṇa, I haven't got to enjoy or suffer for the resultant action. Karmaṇy evādhikāras te mā phaleṣu… This is philosophy.

Thank you very much. (end)

710823SB.LON

Śrīmad-Bhāgavatam 1.1.5-6

London, August 23, 1971

Pradyumna: "…matter." [SB 1.1.5]

Prabhupāda: So as we observe fire ceremony during initiation, [break] performing functions, this ceremony was held daily in the morning. That is Vedic system. There is a section of Hindus, they are called Ārya-samājis. They do it regularly in the morning. Not exactly in the same way, but they also… [break] …fire ceremony daily in the morning. So not only the sages… [break] …we are also holding that ceremony. Agnir nirvāpaṇād vā.

So the system was very strict and regular. It was not strict by anyone, but people rigidly followed. Anyone can follow the regulations; there is no difficulty. But they do not like to do. While walking on the path we see so many people unnecessarily sleeping. Not only in the park, in apartment also. Might be, nice keeping for unnecessary engagement, but according to the Vedic system, everyone should rise early in the morning before four o'clock. In India there is regular seasons also. Not like this country that during summer the nights begin at half past ten and in the winter the morning begins at half past ten. Here. But in India regularly the sun rises in the morning round about five, regularly. Either in the winter season or in the summer season. Round about five. Maybe half an hour, one hour difference. Not one hour, half an hour. So the Indian public still, even they are not very educated, because the culture is there in, especially, in the villages, they rise early in the morning and take bath. They go to the field for easing themselves, and after doing that, they take bath either in the river or in the well. In the villages there is no tap water. And by nature, in the morning either the river or the well water is very warm. The… With the advance of day it becomes cooler. But early in the morning… So those who are accustomed to take bath early in the morning, and because India is tropical country it is not so cold, so that is a system. And after taking bath, in the temple there will be maṅgala-ārati and other ceremonies. One of the ceremonies is this prātar huta-hutāgnayaḥ, holding the fire ceremony.

So, munayaḥ ṛṣayaḥ, here it is said that ta ekadā tu munayaḥ. They were… Munayaḥ, generally, they're high-caste brāhmaṇas. So regularly this principle was being observed. And the speaker, Sūta Gosvāmī, was given his due respect, the vyāsāsana. Here it is said, sat-kṛtam. Sat-kṛtam means with due respects, the welcoming, receiving, sat-kṛtaṁ sūtam āsīnam. The speaker must sit very comfortably, sūtam āsīnam. Sukha means certainly he should not feel any inconvenience. Then the speaking will go on nicely. Sat-kṛtaṁ sūtam āsīnaṁ papracchuḥ. Then the questions. Idam ādarāt. The questions should be put not by challenging, by ādarāt, with great adoration. "I beg to submit, this is my question." "Can you tell me like this?" No, that is challenge. Very submissively. Tad viddhi praṇipātena [Bg. 4.34]. The question should be put by surrender. If somebody challenges, he'll never be able to understand. The question has to be very submissive. Here it is also said, ādarāt. You'll find Arjuna was questioning Kṛṣṇa, and at the end, "I have heard like this; if You think that I am fit to understand it, You can please explain it." Similarly Parīkṣit Mahārāja also asking submissively, "If you think I can understand, then please explain." This is the process of question. Not that… Then, go on.

Pradyumna: "Morning is the best time to hold spiritual services."

Prabhupāda: Yes, this is very important. Therefore we are insisting everyone to rise early in the morning. Even though sometimes we rise early in the morning, we compensate in other time. (laughter) This should be practiced, you see. Reducing eating, sleeping, mating, that is spiritual advancement. This is the test. The more you reduce… The idea is to bring it to nil. Just like Gosvāmīs, they did it. Nidrāhāra-vihārakādi-vijitau **, they conquered over sleeping and eating and mating. Conquered over. So our ideal is… We are fighting with māyā. So the fighting… We will conquer over māyā when we see that we are not disturbed by these four processes; eating, sleeping, mating and defending. This is the test. Nobody has to take certificate from anyone else how he is spiritually advancing. He can test himself: "How far I have conquered over these four things, eating, sleeping, mating, and…" That's all. That is the test. So it is not required that don't eat, don't sleep, don't… But minimize it; at least, regulate it, try. This is called austerity, tapasya. "I want to sleep, but still, I shall regulate it. I want to eat, but if my…, I must regulate it. I want sense enjoyment, so I must regulate it." That is whole Vedic civilization. Go on.

Pradyumna: "The great sages offered the speaker of the Bhāgavatam an elevated seat of respect called the vyāsāsana, or the seat of Śrī Vyāsadeva."

Prabhupāda: Vyāsāsana means… Vyāsa means guru, because he's our original guru. When spiritual master's birthday is observed, it is called vyāsa-pūjā. This vyāsa-pūjā means a spiritual master is representative of Vyāsa. Just as we are teaching this Bhāgavata-dharma, the Śrīmad-Bhāgavatam-we are following the footsteps of Vyāsadeva. So actually, the preacher's seat is Vyāsadeva's āsana; it is the seat of Vyāsadeva. Just like in the high-court the seat of judgment, or what is called? That seat nobody else can sit there, in that seat. Only the high-court judge, representative of king for giving law to the citizens, he can sit down. Similarly, the vyāsāsana is occupied by the representative of Vyāsadeva, who can speak on behalf of Vyāsadeva. This is the system. Go on.

Pradyumna: "And all other prec… Vyāsadeva is the original spiritual preceptor for all men, and all other preceptors are considered to be his representatives. A representative is one who can exactly present the viewpoint of Śrī Vyāsadeva. Śrī Vyāsadeva impregnated the message of Bhāgavatam unto Śrīla Śukadeva Gosvāmī, and Śrī Sūta Gosvāmī heard it from him (Śrīla Śukadeva Gosvāmī). All bona fide representatives of Śrī Vyāsadeva in the chain of disciplic succession are to be understood to be gosvāmīs. These gosvāmīs restrain all their senses, and they stick to the path made by the previous ācāryas."

Prabhupāda: Yes, gosvāmī or svāmī, the same meaning. One who has been able to control his senses… Generally, everyone is controlled by the senses. When one becomes controller of the senses, then he's gosvāmī. So generally, we give this designation to the sannyāsīs because sannyāsa means who has fully control of the senses. One should not accept sannyāsa whimsically. One must know about himself, how far he can control the senses. Therefore, generally, sannyāsa is not accepted until one is sixty years old. But in this age there is no guarantee whether we are going to live up to sixty years old age. So sometimes younger generation also offered sannyāsa. Because Caitanya Mahāprabhu accepted at the age of twenty-four years. We are not, of course, imitating Caitanya Mahāprabhu. But for executing Caitanya Mahāprabhu's mission, if we are sincerely working for Him, then we can take sannyāsa at an early age. Then… But when one is actually a sannyāsa, a sannyāsī, master of the senses, he can be addressed as gosvāmī or svāmī. Yes?

Pradyumna: "The gosvāmīs do not deliver lectures of the Bhāgavatam capriciously. Rather, they execute their services most carefully, following their predecessors, who delivered the spiritual message unbroken to them. Those who listen to the Bhāgavatam may put questions to the speaker in order to elicit the clear meaning, but this should not be done in a challenging spirit. One must submit questions with a great regard for the speaker and the subject matter. This is also the way recommended in the Bhagavad-gītā. One must learn the transcendental subject by submissive aural reception from the right sources. Therefore these sages addressed the speaker Sūta Gosvāmī with great respect."

Prabhupāda: The next verse.

Pradyumna: (leads chanting)

ṛṣaya ūcuḥ

tvayā khalu purāṇāni

setihāsāni cānagha

ākhyātāny apy adhītāni

dharma-śāstrāṇi yāny uta

[SB 1.1.6]

Prabhupāda: This purāṇāni setihāsāni… These Purāṇas… You know, first of all, there is the Veda. Originally, the Veda, Atharva-veda. That is divided now into four: Sāma, Yajur, Atharva, Ṛg. Then all the Vedic instructions are what is called skimmed, concentrated in the Vedānta-sūtra, in one. The Upaniṣads, there are 108 Upaniṣads, and many others. So all the knowledge is concentrated in the Vedānta-sūtra, or Vedānta philosophy. Then again, it is explained for common men by purāṇāni, by Purāṇas. Just like this Purāṇa, this Bhāgavata-Purāṇa. Bhāgavata is also Purāṇa. Purāṇa means old, old history, Purāṇa. And itihāsa means history. But Vedic civilization was concerned with historical evidences which are very, very important. At the present moment, present age, they write history chronologically. One period may be important, one period may not be important, but they write all the history. The Vedic way of writing history was not like that. If you go on writing history… Suppose for millions years of history you write, then where you'll keep the records? It is not possible. Every day so many things are happening, or every year. So that was not the process. Just like autobiography of life. Nobody used to write autobiography. But the life of great kings, sages, saintly persons, they were recorded in the…, here.

So Sūta Gosvāmī, he is addressed, "Sir,"

tvayā khalu purāṇāni

setihāsāni cānagha

ākhyātāny apy adhītāni

dharma-śāstrāṇi yāny uta

Dharma-śāstra. In the Vedic civilization there are twenty big, big books, dharma-śāstra, for regulating life. Very difficult subject matter, dharma-śāstra. So Sūta Gosvāmī was offered the seat of vyāsāsana because he was aware of these things, itihāsa, history, Purāṇa, still older history, dharma-śāstra, the scriptures, everything. Therefore he's first of all addressing that "You have read… Not only you have read, but you have described." Description means… You read something. Unless you fully assimilate, understand, you cannot describe it. So two things… Simply reading will not help us. When we shall be able to preach the reading matter, doesn't matter whether in the same language or in my own language… It doesn't matter. That is wanted. Ākhyātāny adhītāni. Adhītāni means "You have read." And "You have explained." In this way the śaunakādi ṛṣis… There were thousands of ṛṣis in Naimiṣāraṇya… When you go to India, you must see this place, Naimiṣāraṇya. It is very, very old place. At least, from historical point of view, modern estimate is it is five thousand years old, because the first Bhāgavata discussion took place there after instruction of Vyāsadeva. So in India there are many places very suitable for spiritual advancement. Still they're existing from the very, very old time, historical time.

So the itihāsa… Itihāsa means history, and purāṇāni, purāṇāni means old itihāsa. All the statements or narrations described in the Śrīmad-Bhāgavatam, they're all historical evidence, they're not imagination. Sometimes the so-called scholars and research students, they say it is fancy or something imagination. No. They're all history. It is said here, itihāsam. Itihāsa means history. Then?

Pradyumna: Ṛṣaya…

Prabhupāda: No, no. Oh, yes.

Pradyumna: (responsively) "…the sages; ūcuḥ-said; tvayā-by you; khalu-undoubtedly; purāṇāni-the supplements to the Vedas with illustrated narrations…"

Prabhupāda: Supplements. Because Vedic language is so difficult… It is sometimes very difficult to understand. So Purāṇa, another meaning of Purāṇa means supplement. So they are explanation of the Vedic knowledge in a supplementary way by taking references from the history, from the life of great saints and sages. So they are addition, addendum. Go on. The Māyāvādī philosophers, they say that the Purāṇas are not Veda. That is not the fact. Here in the Bhāgavata says the Purāṇa is part of the Vedas. As Upaniṣad is part of Vedas… It is written in simplified language so that those who are less educated, less having brain substance…

Now, this Mahābhārata is especially written… Mahābhārata. Mahābhārata means the history of greater India. Mahā. Mahā means greater. Bhārata. Bhārata means India, Bhārata-varṣa. Mahābhārata, greater India. Or at that time the whole world was Bhārata-varṣa. Therefore greater India, history in Mahābhārata is there. So Mahābhārata especially was written for three classes of men. What are those? Strī, śūdra, dvija-bandhu. Strī means woman, śūdra means worker class, and dvija-bandhu means persons who have taken their birth in higher caste, brāhmaṇa, kṣatriya, vaiśya, but they're degraded. They could not keep up their standard of culture. Just like at the present moment. They are introducing themself as brāhmaṇa, but degraded. Actually, they are not brāhmaṇa-degraded. Dvija-bandhu, friends of brāhmaṇa. Just like if I am son of a high-court judge, unless I am qualified to become a high-court judge I cannot say myself, "I am high-court judge." No. Simply by becoming the son of high-court judge, one does not become a high-court judge. He must have the qualification. So when one is simply proud of his high parentage, he is called dvija-bandhu.

There are many instances. Just like in this country also, British nation was very powerful nation, but at the present time it is different. So simply by taking birth in England, one cannot be proud. Your forefathers were very enthusiastic, colonized. So at the present moment that is not possible. So I request you, all English boys and girls present here, now you become greater than your forefathers by taking this Kṛṣṇa consciousness. That will make you more powerful, spiritually powerful. You can render service to the humanity, to you, I mean to say, family, your nation, it is so nice. Try to understand. Everyone, every human being should try to become very important. That importance can be achieved by culture, and not by simply "I belong to this nation. I belong to this family. I am the son of such big father." No. You must be also qualified.

So this Mahābhārata was written for three classes of men: strī, śūdra, dvija-bandhu [SB 1.4.25]. Women… It is not the question of… Women are generally less intelligent. Less intelligent. Similarly, śūdras, they are also less intelligent, worker class. Similarly, those who are degraded from their high parentage, heritage, they're also. For understanding of these three classes of men, Mahābhārata was written. Now even… In the Mahābhārata this Bhagavad-gītā is included. Bhagavad-gītā is part of Mahābhārata, a chapter only, Mahābhārata. Now we see… Practically, this Mahābhārata was… Mahābhārata, or Bhagavad-gītā is included there. This high literature was meant for the less intelligent class of men, and at the present moment the highest intelligent class of men cannot understand it. So how much you have degraded, just try to understand. Which was written five thousand years ago for the less intelligent class of men, that literature is not understandable even by the highest and elevated, educated persons at the present moment. Try to understand this point. How much you have degraded! Formerly this Vedic literature was not in written pages. As soon as one will hear from… Just like Sūta Gosvāmī. There is no question of taking notes. As soon as they will hear, they'll immediately get it in the memory, and they will never forget. So memory was so sharp. At the present moment, our memory is so low-graded we cannot remember even what I have done two hours past.

So this is Kali-yuga. We are in so many degraded positions; still, falsely we are proud that we are advancing. No that. It is false prestige. Actually, we are very, very much degraded. So the only means of our being elevated to the highest position is this means: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

That's all. (end)

730220sb.auc

Śrīmad-Bhāgavatam 1.1.9

Auckland, February 20, 1973

Pradyumna: (chants verse, etc.)

tatra tatrāñjasāyuṣman

bhavatā yad viniścitam

puṁsām ekāntataḥ śreyas

tan naḥ śaṁsitum arhasi

[SB 1.1.9]

Prabhupāda: This is the most important. First of all, Sūta Gosvāmī was selected because he received the knowledge from Vyāsadeva and other sages very perfectly on account of his becoming submissive and serious. This is the first qualification. Now they are asking, "What you have thought, the best way of achievement, the highest goal of life. Añjasā, just make it easy." In the next verse it will be explained why easy things are required in this age. Very difficult execution of spiritual life, austerities, penance, that is not possible. People are so fallen that they cannot accept any severe type of austerity. It is not possible. Therefore the yoga system is not at all possible in this age. As we have several times discussed, it is very difficult, yama, niyama. The very beginning is yama, niyama, controlling. Everything controlling, not to be licentious, everything controlling. Yoga life begins, yoga indriya saṁyama. The real purpose of practicing yoga is controlling the senses. Our senses are so strong. We have discussed many times that even the greatest learned man falls victim to sense enjoyment. Even the greatest learned man. In the śāstra therefore, it is ordered,

mātrā svasrā duhitrā vā

na viviktāsano bhavet

balavān indriya-grāmo

vidvāṁsam api karṣati

[SB 9.19.17]

Mātrā means mother, with mother. Svasrā, with sister. Duhitrā, with daughter. Nāviviktāsano bhavet, "Never sit down in a lonely place even with your mother, even with your sister, or even with your daughter." Balavān indriya-grāmaḥ, the indriya-grāmaḥ, all the senses, especially the sex, is so strong that vidvāṁsam api karṣati, even one is very learned, very well educated, still he is attracted. Therefore our… This is the basic principle of our conditioned life, the sex. We are in this material world… Material world means to get this material body, and material body means subjected to the tribulations of material nature. This is called conditioned life. As soon as you get a material body, you have to undergo the pains of pleasures of this. No pleasures, all pains. You have to undergo, this is subjected. Mātrā-sparśa. As soon as you get a material body, immediately according to the seasonal changes… Just like in London city sometimes you are feeling cold, sometimes you are feeling very warm as the season changes. So the material nature will go on changing and because your material body is susceptible to all the influence of such changes, you will feel pains and pleasures. No pleasure, always pain. The same warm is pleasure at some time and the same warm is pain at the same time. In summer season warm is not very pleasing but in the winter season the same warmth is pleasing. So warmth is pleasing or painful according to the seasonal changes. Kṛṣṇa advised Arjuna that, "Don't be subjected to the seasonal changes, āgamāpāyino 'nityā, they come and go. Don't be very serious about that. Whenever there is some reverse condition of life, don't be disturbed because they will come and go." So our real business is Kṛṣṇa consciousness.

So how this Kṛṣṇa consciousness can be developed by the easiest method? tatra tatrāñjasāyuṣman bhavatā yad viniścitam. Now, this question is asked from a person who is self-realized, not from a shop-keeper. Tad vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. Here is a guru because he has learned sufficiently from Vyāsadeva and other sages therefore they are asking from him, not from a… Āyuṣman. They are blessing, "Be blessed with long span of life." Although he was young, still he's asking, they're asking, great, great learned brāhmaṇas and sages, "What you have decided to be the easiest process to achieve the highest goal of life?" Puṁsām ekāntataḥ śreyas. Ekāntataḥ, absolute. Śreyas. Śreyas means benefit.

There are two kinds of benefit: one is called preyas and one is called śreyas. Preyas means immediately very pleasing, immediately. The senses, sense satisfaction, very pleasing immediately. But śreyas means ultimate goal, ultimately. Just like a child, for him preyas means he wants to play, he doesn't want to go to school and, but his śreyas means he must go to school, must be educated so that his future life may be secure. That is called śreyas. So our life, this human form of life, should be used for śreyas. It is said, puṁsām ekāntataḥ śreyas. We should not be attracted by the preyas. Preyas. But modern education is so nasty that they encourage preyas. Especially in the, not in this country, everywhere. That boys and girls are not checked, rather encouraged, encouraged in the matter of immature sex life. Preyas. They want it, "All right, do it, take tablets and enjoy." This is dangerous. For this reason, the generation are becoming degraded, because they are not aiming at the śreyas. They are simply aiming at the preyas, immediate pleasing thing. They do not know that immature sex life spoils the brain, spoils strength. Everything is spoiled. In student life, brahmacārī system is very nice. If he keeps brahmacārī without any sex life, then his brain becomes very potent. He can remember, memory becomes very sharp, bodily sense becomes very solid. In this way his life becomes very solid for future śreyas. But that is not being taught at the present moment. But here the ṛṣis, the great sages, they are asking, puṁsām ekāntataḥ śreyas. Tan naḥ śaṁsitum arhasi, "Kindly describe what we should accept." This is called inquiry. Everyone should be inquisitive for the ultimate benefit of life. What is that ultimate benefit of life? The ultimate benefit of life is to stop this repetition of birth and death, old age and disease. That is ultimate benefit of life. But they do not know. Then?

Pradyumna: (reading purport) "In the Bhagavad-gītā, worship of the ācārya is recommended. The ācāryas and the gosvāmīs are always well-wishers for the general public."

Prabhupāda: Yes. The ācārya or gosvāmī, their business is… Just like our ācāryas, sad-gosvāmī, they left their service, big service, ministership, and by the order of Caitanya Mahāprabhu they went to Vṛndāvana. But what for, going to Vṛndāvana and sleeping and eating? No, no, not for that purpose. They, rather at home they had time to sleep more, but when they went to Vṛndāvana they were sleeping only one half-hour to two hours only. At the present moment when a man becomes old, he requires more rest. But according to Vedic civilization, no more rest, more work, more work. But these gosvāmīs, they were deputed by Lord Caitanya Mahāprabhu… At that time this Vṛndāvana, which you have seen, now it is nice city, but during the time of Caitanya Mahāprabhu it was a big field only, that's all, nothing was there. Everything, all Kṛṣṇa's līlā were vanished. Not vanished, it was not visible. Caitanya Mahāprabhu saw one small hole, little water, and He indicated, "This is Rādhā-kuṇḍa." Then Rādhā-kuṇḍa was discovered. So these Gosvāmīs were working very hard. And special business was there, nana-śāstra-vicaraṇaika-nipunau. They were very expert in scrutinizingly studying all the Vedic literatures. Nana-śāstra, śāstra, not ordinary knowledge. They were also reading(?). Nana-śāstra-vicaraṇaika-nipunau. Just like Rūpa Gosvāmī has quoted so many verses, so many incidences from different śāstras, how the biography is stated there in compiling Bhakti-rasāmṛta-sindhu, which we've translated, Nectar of Devotion. So this Nectar of Devotion, because formerly whatever is given under Vedic evidence it will be accepted always correct. Therefore nana-śāstra-vicaraṇaika. They used to collect all the Vedic references and put into Bhakti-rasāmṛta-sindhu to establish that bhagavad-bhakti, devotional service to the Lord, is the ultimate goal of life. Nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau. Sad-dharma. Not asad-dharma. Asad-dharma means referring to the body, karma-kāṇḍīya. Karmīs they are engaged in asad-dharma not sad-dharma. Because the body is asat. antavanta ime dehā nityasyoktāḥ śarīriṇaḥ [Bg. 2.18]. Ime deha. This body is antavat, it is to be perishable, therefore asat. Asato mā sad gama. The Vedic injunction is that. Don't be addicted to this asat, this bodily comforts of life. Sad-gama, try to revive your eternal life. These are the Vedic injunctions. Therefore Bhāgavata says, yasyātma-buddhiḥ kuṇape tridhātuke sa eva go-kharaḥ [SB 10.84.13]. Anyone who is accepting this body as self, he is no better than animal. Go-kharaḥ. Go means cow and kharaḥ means ass. The whole Vedic literature is like that. How to get the spirit soul who is now entangled or encaged in this material body. That is sad-dharma, that is sanātana-dharma. Sad means sanātana, which exists. Sanātana means eternal. What is sat that is eternal. What is asat that is temporary. So these Gosvāmīs they engaged themselves in studying all the different Vedic literatures. Nana-śāstra-vicaraṇaika-nipunau. They are very expert scrutinizingly studying and it was put in his Bhakti-rasāmṛta-sindhu, so many other books also. Why? Sad-dharma-samsthapakau. Sad-dharma. Sad-dharma means spiritual life, not this material…. Just like these modern material scientists they are discovering so many things simply for the comfort of this body, not for any spiritual advancement. Therefore asat. Narottama dāsa Ṭhākura says, (Sanskrit). "I have given up sat-saṅga, association wherein I can learn about spiritual advancement of life. (Sanskrit) I am engaged enjoying this asat, body. Body means the senses. (Sanskrit) I have become entangled in the action and reaction of fruitive activities." That is the lamentable position of present civilization. People are becoming entangled. He does not know, one does not know, that so long the mind will be absorbed in this karma-karma means bodily activities-I'll have to accept another body. And there is risk. I do not know whether I shall be able to accept a body, human body. There are 8,400,000 bodies, any body I have to accept as it is given by nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi. I am associating in different qualities and prakṛti is recording all, automatically it is being recorded what type of body you'll have next life.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu [Bg. 13.22]. Why one is born in high family, rich family, why other is poor family or one is born in lower animals, one is born as demigods? What is that reason, kāraṇa? The reason is kāraṇaṁ guṇa-saṅgo 'sya. He has associated with a particular type of the material qualities therefore he has to accept a particular type of body. Kāraṇaṁ guṇa-saṅgo 'sya. Therefore we are instructing our students, "Associate with the good qualities, good qualities." The best qualities of association is devotional service, a devotee. Because they're transcendental, above goodness, above goodness. Just like you are living in this temple. This is above goodness according to Vedic…. If you live in the forest that is goodness, association with goodness, because there is no material contamination, simple life in the forest. Or in the village, not in the village, in the forest. Therefore formerly all the sages and saintly persons they used to live in the forest. That is goodness. And if you live in the city that is association with passion. And in the city if you live in the brothel, the liquor shop, gambling, that is association with ignorance. Three kinds. But if you live in the temple, that is transcendence, that is Vaikuṇṭha. So in this way we have to detach ourselves from the association of the three guṇas. Kṛṣṇa advised Arjuna, traiguṇya-viṣayā vedā nistraiguṇyo bhavārjuna. "My dear Arjuna, just become transcendental to the three guṇas." Sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]. Who can transcend these three guṇas, you have to go above goodness. Here in this material world goodness is supposed to be very nice quality, but here the goodness also, nice temporary. There is chance of being affected, infected with the other qualities, sattva-rajas-tamo guṇa. So we can, at least we have to transcend the rajas-tamo guṇa. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye [SB 1.2.19]. Rajas-tamo, the quality of passion and ignorance, mean the symptoms of these qualities is kāma and lobha, lust and greediness. So long there is lust and greediness… Lust for sex, lust for opposite sex, this is called lust. And greediness-to eat more, more than you can digest. When these two things are there, lust and greediness, that means you are now being conducted by the ignorance and passion. I am…. When there is prominence of goodness then we can understand what is what, what is God, what I am, what is this world. That is knowledge. And above this, transcendental, not only knowledge but practical application of knowledge in life. That is called śuddha-sattva, practical application. Only theoretically know, "Yes, there is God…. [break] …when you engage yourself in the service of the Lord, that is śuddha-sattva. So here the question is that puṁsām ekāntataḥ śreyas tan naḥ śaṁsitum arhasi. "Now we are very much eager to hear from you, to listen from you, kindly let us know what is the easiest method to achieve the highest goal of life." This is the question. So next verse. Read. Oh, purport. Hm.

Devotee: "…they are especially spiritual well-wishers. Spiritual well-being is automatically followed by material well-being."

Prabhupāda: Yes. Spiritual well-being, that is our Kṛṣṇa consciousness movement. That if the society becomes Kṛṣṇa conscious or spiritually advanced, the so-called material advancement will automatically be there. There is no scarcity. For example, take for practical example, we have got about 100 centers. So we are simply engaged in Kṛṣṇa consciousness business. So, so far our material necessities are concerned we are not badly situated. We are living in a nice house, we are eating nice foodstuff, we have got nice dress and the devotees look very nice, bright faces. What is the wrong there? What is the wrong there? But they are not busy for earning money or going to the office or going to the factory or so many other sources of revenue(?). They are depending on Kṛṣṇa and Kṛṣṇa is supplying them. Kṛṣṇa says, "yoga-kṣemaṁ vahāmy aham teṣāṁ nityābhiyuktānāṁ [Bg. 9.22]. If anyone is completely engaged in spiritual advancement of life then yoga-kṣemaṁ vahāmy aham. I take charge of yoga-kṣemam." Yoga-kṣemam means what is not in possession, to supply that thing. And kṣema means what is already possessed, to protect, or for welfare activities. So just like if a child is completely dependent on the father, parents. The parents has the sense that, "My child requires at this time this thing." They already there, he has got to bother. The child does not know to ask from the parents but the things are there. Similarly, our Kṛṣṇa He is supplying everything, everyone. Eko bahūnāṁ yo vidadhāti kāmān. Actually Kṛṣṇa is supplying everything. Whatever you have got. Whatever you are eating you cannot manufacture in the factory. It is supplied by Kṛṣṇa. Eko bahūnāṁ yo vidadhāti kāmān. Everything is being supplied. What to speak of animal, human life, in the animal life the necessities are eating, sleeping, mating and defending. Everything is there. Eating-there is enough fruit in the tree. The birds will very nicely jumping over from one tree to another, eating. Sleeping-they have got a nest, at night without any disturbance, they sleep. Mating-with the birth they are two eggs, one male and one female. Sex life is there. And defending-they know. The bird, if you attack, they immediately go up. He knows how to defend. The (?) in the (?) Park, the swans, as soon as they pass, immediately jump over the water. They know how to defend. This morning a small mouse he has gone up to collect a small sweetmeat. So these intelligence are there even in the lowest animals, even in the ant. So advancement of civilization, how to make this body comfortable, that is not advancement of civilization. That kind of civilization is there even in the cats and dogs. They know. Nobody has to go to the university to learn how to eat, how to sleep, how to have sex life, how to defend. Nobody hasn't got to. It doesn't require education. It is already there, everyone. If you attack me, I shall immediately defend with my hands. You see? Natural. So ekāntataḥ śreyas means don't spoil this human form of life only for satisfying the animal propensities. You try to advance in spiritual consciousness. That is ekāntataḥ śreyas. Hm. What is the next?

Devotee: (reading purport) "The ācāryas therefore give directions in spiritual well-being for people in general."

Prabhupāda: That is ācārya. Ācārya does not write any book of sex psychology, Freud's philosophy. That is not ācārya, that is rascal. Ācārya gives direction how one can make advance in spiritual consciousness, that is ācārya. Then?

Devotee: "Foreseeing the incompetencies of the people in this age of Kali, or the iron age of quarrel, the sages requested that Suta Gosvāmī give a summary of all revealed scriptures because the people of this age are condemned in every respect."

Prabhupāda: But the directions should be taken from scriptures. But there are many scriptures. So ācārya means, just like Gosvāmīs, they would read all the scriptures and take the essence of it and give it to his disciples that, "You act like this." Because he knows what to give, how to manipulate, so that his ekāntataḥ śreyas will be achieved. Ultimate goal. Therefore the ācārya knows how to adjust things, at the same time keep pace with the spiritual interest(?). That is ācārya. It is not that the same thing to be applied everywhere. He is eager to engage actually the people in the real benefit of life, but the means may be different. Just like my Guru Mahārāja. He is the first time that he allowed the sannyāsīs to drive in a motorcar. A sannyāsī never drives in a motorcar, you see? But not for sense gratification. Suppose we are going by aeroplane. A sannyāsī should walk. The Jain sannyāsīs they never ride on a car, you know that. You know that. They will never ride on a car. But now they are also riding. But suppose we are preaching now. I came from India. If I were to say, "I am a sannyāsī, I will not ride in a car or aeroplane, I must walk." Then what kind of preaching there would have been? You see? So therefore it depends on the ācārya how to adjust things. So, my Guru Mahārāja, "Alright go on preaching on a motorcar, it doesn't matter." These Gosvāmīs, they went to Vṛndāvana, severest type of austerities. They used to life underneath a tree. Now if in this age I advise you that you also live underneath a tree, then it will be difficult to preach. You see? Nobody is accustomed in that way, such severe type of austerity. They must be given, as far as possible, comfortable accommodation otherwise they will not come. They will not take. Now this…. This is adjustment. The ācārya knows how to adjust things. The real purpose is how one will take to spiritual consciousness, or Kṛṣṇa consciousness. Keeping one's aim to that point some concession may be given. As far as possible, keeping pace with the time, circumstances. Then? "The sages, therefore, inquired…" Huh.

Devotee: "…. inquired of the absolute good, which is the ultimate good for the people. The condemned state of affairs of the people of this age is described as follows."

Prabhupāda: The condemned state at the present moment, how the whole world, whole atmosphere, is condemned is described in the next verse.

prāyeṇālpāyuṣaḥ sabhya

kalāv asmin yuge janāḥ

mandāḥ sumanda-matayo

manda-bhāgyā hy upadrutāḥ

[SB 1.1.10]

This is the condition. Prāyeṇālpāyuṣaḥ. The first qualification is short span of life, short span of life. As I repeatedly say, now in our India the average age, span of life, is thirty years. The vitality is so reduced. In this country also the vitality is being reduced, strength is being reduced. The more the Kali-yuga will advance the vitality will be reduced, the strength of the…. Therefore the span of life will be reduced. So much so that at the end, almost end, people will live not more than thirty years. Now we are seeing they are living seventy years, eighty years, or sometimes up to ninety years but gradually…. (tape is severely garbled with another recording) …to thirty years he will be considered as a very old man. You see? Prāyeṇālpāyuṣaḥ kalāv asmin yuge janāḥ. Asmin kalau. Their first qualification is their life is very short, short span of life. Then the next, mandāḥ, lazy. They do not know, ill-educated. They do not know what is the aim of life. Mandāḥ or slow. Sumanda-matayo, and if one is really, not really, but superficially so-called spiritually they will capture some baba, some god, some yogi, some bluffer, and they will follow them. Sumanda-matayo. So many religious sects have come out but originally there is this Vedic religion. But after that, so many religions they have come, so they have got history. I know this Christian religion, Mohammedan religion, Buddhist religion, Jain religion, this religion, that religion, this ism, that ism, they are all history. History. It is limited, within the limit of time. But this Vedic religion has no beginning or end. Therefore, Sumanda-matayo, they will theorize, "In our religion it is said this." "Oh, whatever your religion may be, but the real purpose of religion is to understand God. How far you have understood God?" That is practically nil. But the formulas and dogmas and this and that they're full of. Sumanda-matayo. Mandāḥ sumanda-matayo manda-bhāgyā [SB 1.1.10]. And almost everyone is unfortunate. They haven't got even means to accommodate the bare necessities of life-eating, sleeping, mating. They're also deficient. mandāḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ. And above all these there is always disturbance. Sometimes war, sometimes famine, sometimes earthquake, sometimes this, overflood. Just like recently in New York there was overflood, you know? So in this way we are so much complicated, this is the position. Now in this condition of life how you can take up very serious type of self-realization, that is not possible. Alright, thank you very much.

Devotees: All glories to Śrīla Prabhupāda!

Śrīmad-Bhāgavatam Canto 1.2: Lectures

720901SB.NV

Śrīmad-Bhāgavatam 1.2.1

New Vrindaban, September 1, 1972

Prabhupāda:

iti sampraśna saṁhṛṣṭo

viprāṇāṁ raumaharṣaṇiḥ

pratipūjya vacas teṣāṁ

pravaktum upacakrame

[SB 1.2.1]

These are Sanskrit verses. I know most of you are not conversant with this language, but the significance is that simply by vibration (children crying-aside:) They should leave.

Pradyumna: People who have young children, perhaps they could take them away when the lecture is going on so they don't make noise and disturb people from hearing.

Prabhupāda: So simply by vibration the atmosphere will be cleansed and purified. Just like when there is thundering sound in the sky, it does not require to understand by any particular language. That very vibration And the origin of creation is sound. The grosser elements are visible, but the creation takes place from finer elements. The sound is the symptom of the sky. By sound we can understand that there is sky, ether. Then, by sound vibration, there is circulation of air. And you have got practical experience. When there is very loud sound vibration, sometimes there is very strong wind also. So by sound vibration, the wind is started, and by strong wind electricity is produced. From electricity, water is produced, perspiration. And from water, earth is produced.

So sound is the original element of creation. In Sanskrit language it is called śabda-brahma. Brahman, or the Absolute Truth, is first appeared Absolute Truth becomes knowable by sound. In the Bhagavad-gītā it is said, the Lord says, raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ [Bg. 7.8], śabdaḥ khe. Śabda means sound. If we want to see God, so let us hear first of all the sound vibration, because that is the beginning. In the Bible also it is said, "The Lord said, 'Let there be creation,' and there was creation." So "Let there be creation," this is sound, transcendental sound. So one who says this word, "Let there be creation," He is not within the creation. Because He, God, is speaking, "Let there be creation" means He is existing before creation.

So God is not within the creation. In the Vedic literature, therefore, description of God's body is given as sac-cid-ānanda-vigrahaḥ. Vigraha means form. Sac-cid-ānanda vigrahaḥ. Isvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. He is not formless. He has got His form, but it is a different form. How we can understand? Because we have got experience of this material world. We cannot see anything subtle. Gross things we can see. Therefore we can understand by our thoughts what kind of form God has got. Sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Sat means eternal, cit means knowledge, and ānanda means blissful. So if we compare with our body, then we can understand what is sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Sat means eternal. So if we compare with our body, this body is not eternal; it is destructible. It has got a history, it is produced at a certain period, it exists for a certain period, it grows, it gives some by-product, then it becomes older and older, and then vanquished, no more. That is our practical experience, we know. But God's body is eternal. Therefore He hasn't got a body like this. This body is not eternal. Everyone can understand. But His body is eternal. Another symptom, sat, cit. Cit means knowledge. So we have got also knowledge, but not full knowledge. That has been described in the beginning of Śrīmad-Bhāgavatam, what is the nature of God. Nature of God is described, janmādy asya yataḥ [SB 1.1.1]. Nature of God means He is the supreme source of everything. Whatever, janma… Janmādy asya [SB 1.1.1]. Janma ādi. Ādi means "beginning with janma."

Just like I have already described my body, your body, has a history of janma, or birth, a date of birth. So janma ādi means birth and sustenance and death. We have got this body produced or born at a certain date. It keeps, sustains, for a certain period-say fifty years, sixty years, or a hundred years, utmost-and then again it is destroyed. Therefore janma ādi means birth is also coming from Him, maintained also by Him, and when it is destroyed, it goes unto Him. That is called janma ādi, means birth, maintenance, and annihilation. Janmādy asya [SB 1.1.1]. All this material world, they are undergoing the same process. Janma, sustenance, and end. Everything. This universe also is like that, everything, even the ant's body or my body, your body, elephant's body, or there are many demigod's body. Just like we have learned from Bhagavad-gītā, Brahmā's body, it keeps for millions and millions of years. One day we cannot calculate.

So there are different types of bodies within this material world. We can compare. Just like ant's body, a fly's body, and my body. A fly's body may remain for few years, or, few hours. So our body may remain for few years. And similarly, there are other living entities like Brahmā, their body remains for a few decades. But every body, each body, is subjected to this law of nature: birth, death, disease, and old age. So God's body is not like that. It is eternal. Here in this material world we can possess a body which may exist for millions of years, but that does not mean it is eternal. It is not eternal. But God's body is eternal. Therefore, in the Vedic language, when it is said, nirākāra-nirākāra means "who has no form"-it does not mean that God has no form. He has got form, but His form is different from this form upon which you have got experience. Our experience is whatever form we can think of, even Brahma's form, that is liable to be annihilated. But God's form is not like that. So when in the Vedic language it is said, nirākāra-means nir, nir means "not," and ākāra means "form"-that means "God's form is not like ours." It is not that He has no form. He has form, but His form is different from ours.

And knowledge Now, knowledge, so far our knowledge is concerned, it is very limited. We do not know We can have some experience of our present knowledge, but we do not know what was in the past and what is going to happen in the future. Present also, our knowledge is imperfect. Just like we are seeing the sun daily, but what is our experience? The sun is bigger than this planet, fourteen hundred thousand times bigger. Fourteen hundred thousand pieces of this earthly planet can be thrown into the sun planet, it is so big. Unless it is so big, how it is possible the sun planet is distributing heat and light for millions and millions of years, and although it is situated ninety millions miles?

Devotee: Ninety-three.

Prabhupāda: Ninety-three million miles away from us, but it is giving us regular heat and light. And heat is so strong that ninety-three millions miles away, still, we cannot tolerate the heat. This is the position of this material world. And we cannot have any perfect knowledge. Therefore our knowledge is imperfect. But God's knowledge is not imperfect. In the Śrīmad-Bhāgavatam, in the beginning, it is said, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ sva-rāṭ [SB 1.1.1]. The description of God: God is the origin of everything. Just like any one of us, we can understand that "My body is generated from my father's body. My father's body is generated from my grandfather's body. My grandfather…" Go on, go on, go on, go on. There must be. It is not that because you cannot see your great-great-great-grandfather, so you cannot say there was no such man as great-great-grandfather. There was or there Similarly, if we go on searching out what is the original father, that is God. Father must be there.

Therefore in every religion, God is accepted as the supreme father. The Christian religion also, they say, "O father, give us our daily bread." So God is accepted, actually He is the father. Must have. We must have original father. You cannot say there is no God. If you are existing, you are existing because of your father. Your father is existing because of his father, his father, his father. There must be somebody original father. That is logical conclusion, not that "I am born out of air" or "My father is born out of air, my grandfather is born…" No. There must be somebody-father. That is given to understand in the Śrīmad-Bhāgavatam that He is the origin of everything. Origin must be there. Anything you take, there must be origin. The modern scientists, they cannot find out the origin. They simply say, "It existed like this." Wherefrom this existence came? "There was chemicals, hydrogen, oxygen, and mixed up, there was water." Who put the hydrogen, oxygen? So these answers they cannot give because they have no perfect knowledge. So logical conclusion is there must be somebody, origin. That is God, from whom everything emanates, everything takes birth.

Now what is the nature of that origin? He is a stone or living entity? Because we have got two experiences, matter and life. A stone may be very big, but it has no life. But a small ant, although it is very small, it has got life, movement. It has got his independence of moving. That is called life. So if somebody, God or whatever you say, is the origin of everything, then what is the nature of that origin? Is He, is it like a stone or having life force? Naturally we can experience that without God being living, how the living entities are coming? We have got experience that I am a living entity, I am coming out of my father who is also living entity. He is coming of his father, he is also living entity. So how the origin of everything can be a stone-like chunk? No. This is logic. This is philosophy. Therefore Bhāgavata says that janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ [SB 1.1.1]. Abhijñaḥ means He is full of consciousness, knowledge. Sat cit. Cit means He is living. He is not like a dead stone. That cannot be, because we have no experience that from dead stone life is coming.

Sometimes they put argument, taṇḍula-vṛścika-nyāya. In Sanskrit it is called. You have no experience here. In India we have got experience. Sometimes from heap of rice, one scorpion is coming out. So foolish men, they will think that the heap of rice, piles of rice, is giving birth to a scorpion. No, that is not the fact. One who knows the scorpion This animal is very clever. They lay down eggs within the heaps of rice, and by the fermentation of rice, it comes out. So actually, rice is not producing the scorpion. It is coming out under some chemical fermentation process. There are manifestation of living entities. There are different types. Udbhijja. Just like trees, they are coming out of the seed. If the seed is sown on the ground, under favorable conditions it comes out. This is also life. And some of the living entities are coming out of eggs. Aṇḍaja. Aṇḍa means egg. That you know. The birds, they first of all lay down eggs, and then, by fermentation, the life comes out. And some of the living entities are coming out from perspiration. You have got experience, so many bugs. If you keep your beds very unclean, by your perspiration the bugs are grown. It is called svedaja, coming out of perspiration. Svedaja, aṇḍaja, udbhijja, and jarāyuja, and embryo, just like we have come out. So there are different processes of begetting or, I mean to say, giving birth to a living entity. But God is origin, janmādy asya yataḥ [SB 1.1.1]. So He must be cognizant, He must know everything. Otherwise how He can be creator, and He can be origin? But His knowledge is perfect.

Just like I am claiming, "It is my body," but when the body, there is some disarrangement, then I do not know how it has happened. I know that I am eating something, that is going to the stomach, and the stomach, from the stomach many secretion is coming out. That secretion is going to the heart. It is transforming into blood. Again the blood is diffused all over the body. There is a nice mechanical process. But we do not know. Although I am claiming that "It is my body," I do not know how, internally, my bodily functions are going on. Therefore my knowledge is imperfect, although I am claiming "My body." But God's knowledge is not like that. Janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ [SB 1.1.1]. He knows everything. That is the distinction between God and ourself. I do not know even what is going on within my body. I do not know how my hairs are growing, I do not know how many hairs are on my head, and still, the rascals claim, "I am God." How much rascaldom it is, you can just imagine. God is not like that. God knows everything. That is God. Anvayād itarataś ca. Indirectly and directly. Directly I can see this is my finger, but I do not know what is the composition of the finger. So direct, indirect. Indirectly I do not know. Directly I can see. So we may have some experience of direct perception, but God has got both direct and indirect perception. We do not know how a flower is coming out, but God knows how the flower is coming out.

So in this way, if we study Śrīmad-Bhāgavatam we can understand what is the nature of God. Not we manufacture, but the reason, the philosophy, the authority, is everything there in the Śrīmad-Bhāgavatam. So if we simply scrutinizingly study how, what sort of body God has got. It is a simple language, it is given. Sac-cid-ānanda, and ānanda means blissful. Always blissful. You have seen our Kṛṣṇa, how blissful He is. He is playing on His flute, and His eternal consort, Rādhārāṇī, is there. He's not blissful? You like, because you are part and parcel of God, therefore you also like that blissful life. You want, young girl wants young boy, and the young boy wants a young girl, live together blissfully. But that is not possible, because it is material world. But the idea comes from God, janmādy asya yataḥ [SB 1.1.1]. Where from this idea came, unless if God the same propensity is there? Love between young girl and young boy. Where from this idea has come in this world? Therefore it is said, janmādy asya yataḥ [SB 1.1.1]. Anything, whatever you see, within your experience, that is in God. We are practically sample of God. Whatever propensities there are in God we have got, because we are part and parcel of God.

Just like Atlantic Ocean and a drop of Atlantic Ocean water. Chemically it is the same. If you taste one drop of Atlantic Ocean water it is salty. Immediately direct perception. And if you analyze the whole ocean you will find it is salty. But the difference is the Atlantic Ocean contains millions and trillions of tons of salt, but the drop of water contains a grain of salt. Similarly, whatever propensities you have, that is result of God. If you can study yourself, that is called meditation, study yourself and you will find that you are sample of God. He is vibhu, God is great, and we are small. That is difference. Therefore our knowledge is imperfect. But God's knowledge is perfect, abhijñaḥ. Abhijñaḥ. Abhijñaḥ means fully conversant. He knows everything. In the Bhagavad-gītā, it is said, vedāhaṁ samatītāni vartmānāni bhaviṣyataḥ [Bg. 7.26]. He knows past, present and future. Because He knows past and present, future of everything, He reminds you. Because God is the Supreme Father, He likes that all His sons, we are all His sons, we go back to Him, back to home, back to Godhead. Just like rich father, if his son comes out of home and suffers for want of so many things, the father becomes very sorry that "This rascal boy has gone out of home, he's suffering." So he wishes that "This boy, let him come back home. I have got sufficient means to provide him. Let him be happy." That is God's mission. That is natural affection of God. Not that because some of His sons are gone astray God is, God has become poorer. No. He can produce millions and trillions of sons by His desire. And why He's hankering after one son? That is His affection. That is His kindness.

So God is more anxious to take us back to home, back to Godhead. Why? Sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Ānanda, ānanda means blissfulness. Ānanda, pleasure. You cannot enjoy pleasure alone. It must be many. There must be many. When a man takes the risk of becoming family man He's alone, there's no botheration, but he takes the responsibility of maintaining a wife, children and working very hard for maintaining them. Why this botheration? No, this is not botheration. There is pleasure. This is not botheration. Botheration means when I cannot maintain my wife, I cannot maintain children, then it is bother. Otherwise everyone wants that I live in a nice family home with my children, wife and good income, "I shall be very happy". For this reason one takes the risk marrying. There is pleasure there. Therefore God is never alone. He wants to enjoy pleasure with His sons, family members. We belong to God's family member, but because we are out from God's kingdom All these living entities that we are seeing within this material world, we cannot imagine how many living entities are there. How many universes are there. There are millions and trillions of universes, and each and every universe, there are millions and trillions of planets, and each planet there are millions and trillions of living entities. So all of them combined together is only a portion of God's children. The other children, they're living in the Kingdom of God. Their number is far, far greater than us. So this is the position.

So this Kṛṣṇa Consciousness movement is preaching bhāgavata-dharma. As I have already explained yesterday, Bhagavān, the Supreme Personality of Godhead and bhakta or bhāgavata, our relationship with Him. So it is a very great science of understanding God. So we have decided to discuss this great science for a few days here. You take advantage of it. Try to understand this great science, how we can be related with God and be happy. Because God is sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. He is full of knowledge. He is eternal and He is blissful. We are part and parcel of God. Just like the same example, the drop of Atlantic Ocean water. Although it is a drop, but it must have all the chemical composition. Therefore, although we are very small, in combination to God's existence, but we have got all the qualities, namely eternity, blissfulness and knowledge. But now it is covered by our material existence, therefore we, instead of eternity, we have to accept death. The death is not mine. I am a spirit soul. The death is of the body. That is called change of dress. Not the man. Changing the dress does not mean the man who is putting on the dress, he is killed. No. Na hanyate hanyamāne śarīre [Bg. 2.20]. The living entity is not destroyed or annihilated after the destruction of this body. He changes, another body. That change takes place because we want it. Future. Our future life is also there. Therefore this life is the opportunity. This human form of life is the opportunity that you may accept next life a sac-cid-ānanda body. Just like God has. That is our original body. It is now covered. So we should attempt in such a way. We should utilize our energy in such a way that after giving up this body we get our original sac-cid-ānanda-vigrahaḥ [Bs. 5.1] body just like God has got, and then again we enter into the Kingdom of God and be happy eternally there. That is bhāgavata culture. Thank you very much.

Devotees: Jaya. [break]

Devotee (1): Does anyone have any questions? Please ask. Raise your hand please. Especially a guest. If you have any questions please inquire. Yes?

Guest: Who is our mother?

Devotee (1): The question was, who is our mother?

Prabhupāda: Material nature is our mother. God is our father, and material nature is our mother. That is stated in the Bhagavad-gītā. Just like the father gives the seed of the child within the womb of the mother. Similarly God impregnates this material nature with the living entities, and after that they come out in different forms. So material nature is our mother, and God is our father.

Guest: What happens to us immediately after our material body dies, in other words…

Prabhupāda: You do not die, your body changes. So you accept another body.

Guest: You said, you say that we, our relationship to Kṛṣṇa is as children. But, I've also read that we, our relationship is also as, as Kṛṣṇa as our son.

Prabhupāda: Yes. Because our business is to love God, so this is very higher conception. There are different stages of love. Love in silence, love in servitorship, love in friendship, love in paternal relationship, love in conjugal relationship. So to accept God as son is a process of loving God. Just like the parents and a small child. Nobody can love the small child better than his parents. Similarly, one who wants to love God, he prays to God, "Kindly you become my child." So God is so kind, He becomes child of a devotee. Although God is the original Father, but this is a process of loving God. Just like Kṛṣṇa appeared as the son of Mother Yaśodā, because they underwent severe penance in their previous life, both the husband and wife. They underwent severe penance, and Kṛṣṇa appeared before them, "What do you want?" They said, "My dear Lord, we want a child like You." So God said, "That, where shall I find a child like Me? I shall become your child". (laughter) That's it.

Guest: You said that God created us because He was lonely. How could God, who is perfect, be lonely?

Prabhupāda: Hmm?

Devotee (1): He said that you say, he said you said that God created us because He waw lonely.

Prabhupāda: No, I didn't say lonely.

Guest: Oh, I misunderstood then.

Prabhupāda: Yes.

Guest: Would you say that…

Prabhupāda: God cannot be lonely. Just like as soon as you say that President Nixon is coming, it does not mean he's coming alone. Because his position as President means whenever he goes he has got his secretaries, his military commanders, so many things. Similarly, God is never alone. God is always with many paraphernalia. So God is not lonely. Never.

Guest: You say that we have eternal relationships with the Supreme?

Prabhupāda: Yes.

Guest: Does that mean that at one time we had this relationship and now we still have it, and then we will still have it later?

Prabhupāda: Yes, yes, not once you have it, still. Without God's grace, you cannot live. You are still, but you have forgotten. Just like a prisoner. A prisoner is put into prison house. That does not mean he has lost his relationship with the state. Before coming to the prison house he was a state citizen, and in the prison also, he is also a state citizen. And the government has concern both ways, when he was free, and when he is in prison. So our relationship with God is not broken, or it cannot be separated. It is there always, but at the present moment, we are covered. We are thinking there is no God. That is our ignorance. Therefore you are suffering.

Guest: What is evolution, according to the Vedas? What is this evolution that is talked about by the scientists?

Prabhupāda: Evolution means changing of different bodies. The spirit soul is changing from one body to another, and finally he's coming in the human form of body. This is a chance to know the actual position. And if he takes this chance, he can go back home to, back to Godhead. Otherwise, he is again put into the cycle of birth and death in different species of life.

Guest: From what I've heard, I've heard it explained that the body is made up of many, many different living entities.

Prabhupāda: Huh?

Guest: Our soul is just like the controlling soul. Can you explain that?

Prabhupāda: What is that?

Pradyumna: He's heard it explained that the body is made up of many, many different entities. Living entities.

Guest: That within each cell is like a living entity. The soul is just the controlling…

Devotee: …or that each cell is a living entity.

Prabhupāda: Yes, all right. What is the wrong there?

Guest: Why, why is māyā so very, very strong if our purpose in life is to be with God?

Prabhupāda: What is that?

Devotee: Why is māyā so strong if our purpose is to be with God?

Prabhupāda: Your purpose is not strong. (laughter).

Devotees: Jaya!

Prabhupāda: Thank you. (end)

710810SB.LON

Śrīmad-Bhāgavatam 1.2.2

London, August 10, 1971

Pradyumna: Translation: "Śrīla Sūta Gosvāmī said: Let me offer my respectful obeisances unto that great sage, Śukadeva Gosvāmī, who can enter the hearts of all. When he went away to take up the renounced order of life [sannyāsa], leaving home without undergoing the sacred thread ceremony, his father, Vyāsadeva, cried out to him, 'Oh my son!' Indeed, only the trees echoed in response to the begrieved father." [SB 1.2.2]

Prabhupāda: So the question raised by the sages and saintly persons in Naimiṣāraṇya was, "After departure of Kṛṣṇa, unto whom the charge of religious principle depended?" So Sūta Gosvāmī, who is a disciple of Śukadeva Gosvāmī… Śukadeva Gosvāmī is his spiritual master. Therefore it is the etiquette, before speaking anything, the disciple should first of all offer respect to the spiritual master.

So offering respect to the spiritual master means to remember some of his activities. Some of his activities. Just like you offer respect to your spiritual master, namas te sārasvate deve gaura-vāṇī-pracāriṇe. This is the activity of your spiritual master, that he is preaching the message of Lord Caitanya Mahāprabhu and he's a disciple of Sarasvatī Ṭhākura. Namas te sārasvate. You should pronounce it sārasvate, not sarasvatī. Sarasvatī is the, my spiritual master. So his disciple is sārasvate. Sārasvate deve gaura-vāṇī-pracāriṇe. These are the activities. What is the activities of your spiritual master? He's simply preaching the message of Lord Caitanya. That is his business. What is the message of Lord Caitanya? Lord Caitanya's message is that you go and speak everyone about Kṛṣṇa and Kṛṣṇa's message. This is called paramparā system. Caitanya Mahāprabhu, as disciple of Īśvara Purī, He is preaching Kṛṣṇa consciousness. And similarly, in the disciplic succession of Lord Caitanya Mahāprabhu, the Gosvāmīs, ṣaḍ-gosvāmī, Śrī Rūpa, Sanātana, Bhaṭṭa Raghunātha, Śrī Jīva, Gopāla-bhaṭṭa, Dāsa Raghunātha. Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau.

We begin from our first disciplic succession. Vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca. Vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalam. "I offer my respectful obeisances unto the lotus feet of my guru, spiritual master." Vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca. And then, his guru, his guru, his guru, they're all Vaiṣṇavas. Vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca. Śrī-rūpam. Then we offer respect to Śrī Rūpa Gosvāmī. Rūpa Gosvāmī. Vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. All the Gosvāmīs, six Gosvāmins. Vande rūpa-sanātana… Sāgraja. Sa agraja. Agraja means elder brother. Sanātana Gosvāmī was the elder brother of Rūpa Gosvāmī, and Rūpa Gosvāmī accepted him as his spiritual master. Śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitam. Associated by Raghunātha. There are two Raghunāthas: Raghunātha dāsa Gosvāmī and Raghunātha Bhaṭṭa Gosvāmī. Sa-jīvam, with Jīva Gosvāmī. This is the process. Vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam. Then we go to Caitanya Mahāprabhu's status: sādvaitaṁ sāvadhūtam. That is also… First of all, Advaita Gosāñi, then Nityānanda Mahāprabhu, Prabhu. Mahāprabhu is applicable only to Śrī Caitanya Mahāprabhu. Others, all prabhus. Ekale īśvara kṛṣṇa āra saba bhṛtya [Cc. Ādi 5.142]. Kṛṣṇa, and He has got innumerable servants. Kṛṣṇa is Mahāprabhu, and all others, they are prabhus. And the spiritual master who has got many prabhus to abide by his order, he is addressed as Prabhupāda. This is the system. So sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devam. After offering all these obeisances to Gosvāmīs, to guru, and Advaita, Nityānanda, then you come to Śrī Caitanya Mahāprabhu. Then Śrī Rādhā. Not Kṛṣṇa directly. Śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca. Rādhā-Kṛṣṇa means they are always associated by the gopīs, of whom Lalitā-Viśākhā are the chief out of the aṣṭa-sakhīs.

So this is the paramparā system. So here also, we see, mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. We have to accept the path of the authorities. Here is authority, Sūta Gosvāmī. He is offering his respect to his spiritual master, Śukadeva Gosvāmī. As soon as you offer… Just like we sung this Gurvaṣṭaka. Gurvaṣṭaka, vande guroḥ śrī-caraṇāravindam. Vande guroḥ śrī-caraṇāravindam. You can say simply "I offer my respectful obeisances to my spiritual master." No. You must describe his activities. What is the activity of spiritual master?

saṁsāra-dāvānala-līḍha-loka-

trāṇāya kāruṇya-ghanāghanatvam

prāptasya kalyāṇa-guṇārṇavasya

vande guroḥ śrī-caraṇāravindam **

This is describing the quality. Otherwise, everyone will become spiritual master. That quality, the activity will support the bona fide spiritual master. Guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. There must be quality and action. So the spiritual master's action is that he is to deliver his disciple from the blazing fire of this material existence.

Saṁsāra-dāvānala **. The dāvānala is used because this material world is always blazing, always problem. Nobody can deny it. Simply problem. Just like fire. Fire is a problem. And especially in America we see in every city, every ten minutes or fifteen minutes there is a fire brigade: dung dung dung dung dung dung dung dung. Why? The fire is blazing always. So as we practically see that there is always fire, and the fire brigade is ready… Nobody goes to set fire. But by accident, by manipulation, fire takes place. The comparison is therefore with the forest fire. Forest fire takes place without anyone's attempt. Simply by collision of two dry wood, there is friction, electricity is produced, and the dry leaf immediately catch hold of the electricity and it becomes fire. So this material world, everyone is trying to be peaceful, happy, tranquil. No. There must be fire. Exactly like that. The fire brigade is always ready because they know that at any moment there will be fire.

So as it is statewise, fire brigade is ready, similarly, universally, this material world is also, there is chance of fire at any moment. We do not want it, but it will take place. Therefore this material existence is called saṁsāra-dāvānala-līḍha-loka *. And the forest fire is compared, especially mentioned: this fire cannot be extinguished by your fire brigade. You cannot send fire brigade to the forest. I've seen in Naimitad(?). From Katgudang(?) station, about, oh, one mile up in the hill there is fire. So long ago. So I asked the man, "What is that?" "That is fire." So nobody went there to set fire, but the fire is blazing. You see? So how this fire can be extinguished? Can you send fire brigade or buckets of water? No. That is not possible. Then it will go on, the fire? No. It will be extinguished. How? Saṁsāra-dāvānala-līḍha-loka-trāṇāya kāruṇya-ghanāghanatvam *. Just like this forest fire can be extinguished only if there is cloud upon it-if there is rain. You cannot send fire brigade. That means this is the indication that this fire of this material world can be extinguished through the exigency of spiritual master, because he has received the mercy cloud. Cloud. Just like cloud has taken water from the sea, similarly, the spiritual master takes mercy, receives mercy, from the ocean of mercy, Kṛṣṇa, and he pours it over this saṁsāra-dāvānala.

This example is very nice, that you cannot extinguish by your plans the blazing fire of this material existence. That is not possible. This is foolishness. Andhā yathāndhair upanīyamānāḥ [SB 7.5.31]. The so-called rascal leaders, they are making plan, lifelong. The United Nations making plan to stop war, fighting. They cannot do it. It is not possible. You have to take mercy from Kṛṣṇa. Then it is possible to extinguish. We have to seek mercy. But the demons, they don't care for Kṛṣṇa, or God. They think that "We shall do. I am God. I shall do it." Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. Because they are narādhama, lowest of the mankind. Why it is called? Kṛṣṇa says. We are not manufacturing this word. Kṛṣṇa says, "lowest of the mankind." Āsuraṁ bhāvam āśritāḥ.

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

Those who are demons, those who have developed this asuric bhāva… Asuric bhāva means denying the existence of God. That is asuric bhāva. There are two kinds of men: asura and devatā. Those who are accepting the authority of the Supreme Lord, they are called devatā. And those who are denying the existence of God… Now such demons are prevalent everywhere, especially the Communists. And others, they write, of course, on the note, "We Trust In God," but practically does not do anything. That is also another edition of demons: under the garb of believing in God, doing all nonsense. You see?

So na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. Human life is meant for understanding what is God, what is my relationship with Him. And when he understands the relationship is there, "God is great, I am very small…" No. The rascal says, "No, I am God." And what, in which way you become God? God is great. Are you great? If I give you any slap, you immediately cry, and you're claiming God? You see. But these rascals are doing nicely, and fools are following, "Here is a God, incarnation of God." You see? So God is not so cheap. God…, our conception of God… Just like Kṛṣṇa. Kṛṣṇa is so powerful. It is stated in the Vedic literature: Yasyaika-niśvasita-kālam athāvalambya jīvanti loma-vilajā jagad-aṇḍa-nāthāḥ [Bs. 5.48]. Simply by the breathing of Mahā-Viṣṇu, innumerable… Just like we exhale and inhale and so many small microbes, germs, are coming out and going. This is a fact, medical science. Similarly, as microbes are coming and going, similarly, with the breathing of Mahā-Viṣṇu so many universes are coming and going. That is God. God, who can create unlimited number of universes simply by breathing. That is God. (aside:) Don't sleep. You can… So here, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15].

So for receiving God consciousness, we have to approach… Ādau gurvāśrayam. That is the… How to become devotee? Ādau gurvāśrayam. One has to seek out a bona fide spiritual master. Just like Sūta Gosvāmī has become disciple of a bona fide spiritual master, Śukadeva Gosvāmī, and he's describing the activities of his spiritual master, yaṁ pravrajantam. Śukadeva Gosvāmī was liberated. He remained within the womb of his mother for sixteen years because he was conscious that "As soon as I get out of the womb of my mother, I'll be immediately captured by māyā. So let me become little strong." (laughter) You see? So he remained sixteen years within the mother. Just like Prahlāda Mahārāja. He learned all about God consciousness from the, within the womb of his mother. Nārada Muni was teaching Prahlāda Mahārāja's mother. Because she was pregnant and she was being taken away by Indra and others, Nārada Muni rescued her, and because her husband was defeated and he fled away… He underwent severe austerities, "How to defeat these demigods?" So Nārada Muni took compassion upon this lady, and he told, "My dear daughter, you come with me. You live in my hermitage until your husband comes back."

So he was instructing daily. It is the business of saintly person, whoever comes to him, he would give him instruction about spiritual knowledge. So he was instructing Prahlāda Mahārāja's mother. But the mother, less intelligent woman… But Prahlāda Mahārāja took all the instruction and became a perfect devotee. He has admitted. When his friends inquired from him, "My dear Prahlāda, you are the son of a king and you do not go outside your palace, and we are sent here in this school, teaching. Our teacher is the same. How you have learned all these nice things?" Then he said, "My dear friends, these nice things I learned from Nārada, the same spiritual master. You require spiritual master." He then described that "The instruction was actually meant for my mother, but being woman, she has forgotten." (laughter)

This is the unqualification of… Don't be sorry. (laughter) But Kṛṣṇa says… Kṛṣṇa says, striyaḥ śūdrās tathā vaiśyās te 'pi yānti parāṁ gatim. By Kṛṣṇa's mercy, even if she's woman, striya… Woman is considered to be less intelligent, but Kṛṣṇa is so merciful that,

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

[Bg. 9.32]

"It doesn't matter whether he is woman or śūdra or a vaiśya. If he takes shelter of My lotus feet, according to the regulative principle, te 'pi yānti parāṁ gatim, they also go back to home, back to Godhead." Kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā [Bg. 9.33]. Then what to speak of the persons who are born in brāhmaṇa family and those who are devotee? They must go, provided he takes shelter of Kṛṣṇa. Even striyaḥ śūdrās tathā vaiśyāḥ, who are considered less intelligent or born in lower degrade species of life, still, they can go. And what to speak of the persons who have taken in high family, devoted family? They must go. Anityam asukhaṁ lokam imaṁ prāpya bhajasva mām. This world is anityam. Anityam means temporary; asukham, and full of miseries. Imaṁ prāpya… If you want to get relief from this temporary world and the distresses within this world, then bhajasva mām: "Just become a devotee of Me." (aside:) What is the time?

So the activities of Śukadeva Gosvāmī is that he purposefully remained within the womb of his mother for sixteen years, and as soon as he got out, immediately he left home. Immediately. Anupeta. Anupeta. Because according to Vedic system there is upanayana, upetam. Upanayana. Upa means near, and nayana means bringing. When the spiritual master brings the disciples nearer by giving him gāyatrī-mantra, that is called upanayana-saṁskāra. So Śukadeva Gosvāmī did not take any such saṁskāra. He learned from his father within the womb of his mother, and as he became perfectly in knowledge, liberated soul, immediately he got out of the womb of his mother and immediately started for the forest. Naked, he was going on. And the father became actually very much aggrieved: "Oh, my son is born and he's going immediately!" Out of affection he was: "My dear son, where you are going? My dear son where you are…" Putreti tan-mayatayā. Son didn't care. Went away. Putreti tan-mayatayā taravo 'bhineduḥ. And because the father was so aggrieved, so the trees replied. There was, what is called, vibration, echoes. Yes.

So taṁ sarva-bhūta-hṛdayaṁ munim ānato 'smi: [SB 1.2.2] "I am offering my respectful obeisances unto the great sage, Śukadeva Gosvāmī, whose activities is like that. Immediately coming out of the womb of his mother he left home without being, undergoing any saṁskāra." So saṁskāra is required who is impure. So we should not imitate, neither it is in our capability that as soon as we get out of the womb of mother we can walk. No. That is not possible. It is special. It is special. Therefore everything is special. Even without taking any initiation. He was initiated by his father, Vyāsadeva, but he left immediately home, and Sūta Gosvāmī is describing the wonderful activities of his spiritual master and offering obeisances. Taṁ munim ānato 'smi: "That great sage, ānato 'smi, I humbly bow down on his lotus feet."

Thank you. (end)

740526SB.ROM

Śrīmad-Bhāgavatam 1.2.2

Rome, May 26, 1974

Nitāi: (leads chanting, etc.)

sūta uvāca

yaṁ pravrajantam anupetam apeta-kṛtyaṁ

dvaipāyano viraha-kātara ājuhāva

putreti tan-mayatayā taravo 'bhinedus

taṁ sarva-bhūta-hṛdayaṁ munim ānato 'smi

[SB 1.2.2]

"Śrīla Sūta Gosvāmī said: Let me offer my respectful obeisances unto that great sage, Śukadeva Gosvāmī, who can enter the hearts of all. When he went away to take up the renounced order of life, sannyāsa, leaving aside home without undergoing the sacred thread ceremony, his father, Vyāsadeva, cried out to him, 'O my son!' Indeed, only the trees echoed in response to the begrieved father."

Prabhupāda: Yaṁ pravrajantam. Pravrajantam means to leave home in renounced order of life. That is called pravrajantam. Therefore a sannyāsī is called parivrājakācārya. A sannyāsī is supposed to be wandering without any shelter. That is called pravrajya. So Śukadeva Gosvāmī, he remained sixteen years within the womb of his mother. He did not come out. He was hearing his father within the womb. So this is called paramahaṁsa. So a paramahaṁsa does not require any reformatory process, because they are already reformed. Yaṁ pravrajantam anupetam [SB 1.2.2]. An. An means without. Upeta. Upeta means taking shelter of guru or being offered the sacred… Upanayanam. The sacred thread ceremony is called upanayanam. That means he did not undergo the regulative principles because he was within the womb. Without any saṁskāra, he was going immediately, taking birth. Dvaipāyano viraha-kātaraḥ. The father certainly was expecting the son to remain at home. Every father expects. But he, Śukadeva Gosvāmī, immediately after his birth, he began to go away. He was simply just waiting, "When I shall be fit to immediately go out of home, I shall take my birth."

So father became very much afflicted on account of separation from the son. Therefore dvaipāyana, means Vyāsadeva, viraha-kātara, became very much aggrieved, that "This son was sixteen years within the womb, and as soon as he is born, he is going away." Viraha-kātara ājuhāva: "My dear son, where you are going? Where you are going?" So he did not care for anyone's calling. He went on. Putreti, "My dear son," tan-mayatayā, being absorbed in the thought of putra. Taravaḥ abhinedus tam. There was, what is called, echo from the trees. Just like he was asking, "My dear son, where you are going? Where you are going?" And there was echo in the forest, "Where you are going? Where you are going?" So taravaḥ abhineduḥ.

So these are all adjectives of the Śukadeva Gosvāmī. So tam, "That person, who was just followed by his father, and he did not reply, but the trees replied by echoing, so I am offering…" Śukadeva Gosvāmī was the spiritual master of Sūta Gosvāmī. Therefore before speaking anything… This is the etiquette, that one should offer his obeisances to the spiritual master. (reading:) "The institution of varṇa and āśrama describes many regulative duties to be observed by the father." There are, daśa-vidhā-saṁskāra, reformatory. How it is scientific, just to bring the born child to the standard of civilization. The cats and dogs, they also beget children on the street. A human being also does like that, like cats and dogs. Then how they can expect very intelligent children, advanced children? Therefore there is method, how to beget children. So before begetting children, there is ceremony, garbhādhāna-saṁskāra, how to impregnate the wife. Garbhādhāna. It is not sex enjoyment. Therefore in the Bhagavad-gītā you will find this word dharma aviruddha-kāmaḥ aham asmi. Where is that Bhagavad-gītā? Find out dharmāviruddhaḥ kāmo 'smi.

Devotee: (aside:) Do you know where it is?

Nitāi: Yeah, it's in the Seventh Chapter, about verse fourteen.

Prabhupāda: No, no, why don't you consult the index in which Kṛṣṇa says "Sex life which is not against the principles of dharma or the varṇāśrama principle, that is I am." Sex life also is Kṛṣṇa. Have you got it?

Nitāi: Yes.

Prabhupāda: So read it.

Nitāi:

balaṁ balavatāṁ cāhaṁ

kāma-rāga-vivarjitam

dharmāviruddho bhūteṣu

kāmo 'smi bharatarṣabha

Prabhupāda: Dharmāviruddha?

Nitāi: Dharmāviruddho bhūteṣu.

Prabhupāda: Oh.

Nitāi: Kāmo 'smi bharatarṣabha.

Prabhupāda: Read the…

Nitāi: "I am the strength of the strong, devoid of passion and desire. I am sex life which is not contrary to religious principles, O lord of the Bhāratas."

Prabhupāda: Yes. This sex life, garbhādhāna-saṁskāra… This is called garbhādhāna-saṁskāra, just to beget first-class children. That kind of sex life, Kṛṣṇa says, "I am that sex life." This is saṁskāra. So formerly, at least those who were on the higher status of the society, namely the brāhmaṇa, kṣatriya, and vaiśyas, they had to observe this garbhādhāna-saṁskāra. It is not a secret thing. Because one is going to beget child, so the child must be worth, a human being, Therefore there is saṁ… First of all, the garbhādhāna-saṁskāra. Then, when the wife is pregnant, there are other saṁskāras. Then upanayana-saṁskāra, vivāha-saṁskāra, up to the point of death. From before birth and up to the point of death, there are saṁskāras.

Asaṁskṛtāḥ kriyā-hīnā mlecchā rājanya-rūpiṇaḥ. That is stated in the Śrīmad… Asaṁskṛta. The present government men, they did not go any saṁskāra. Formerly, the kings, they… The higher castes, never mind he is king or not, but higher caste… Therefore they claimed higher. Not claimed. Actually they were. The brāhmaṇas and the kṣatriyas especially, and also the vaiśyas, they went the saṁskāra, reformatory. Just like saṁskāra means educational process, to elevate one. Just like we send to school, college, for elevating a child to the higher standard of life, knowledge, similarly, these saṁskāras also like that. One must undergo the saṁskāras, the reformatory method, and act in life. If I have taken the saṁskāra of brāhmaṇa, if I have accepted the sacred thread, then I must act as a brāhmaṇa. It is very practical. Just like if you have passed your examination as an engineer, then you must act as an engineer. Not that simply you have got the qualification of engineer, and now you are engaged in the business of a shopkeeper. No. You must act as engineer. That is qualification.

Similarly, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Kṛṣṇa says that "This division, the social division-brāhmaṇa, kṣatriya, vaiśya, śūdra-is made by Me according to quality and work." Not that simply work or simply quality. You must have the quality and work, both. Means you must be bona fide candidate to work for something. If you want to work as a brāhmaṇa, then you must have all, you must possess all the bona fide qualities of a brāhmaṇa. If you want to act as a kṣatriya, then you must have all the kṣatriya qualities and act. The kṣatriya means they are especially the… Yuddhe cāpy apalāyanam. A kṣatriya is never afraid of fighting; neither, if somebody challenges, "I would fight with you, I want to fight with you," the kṣatriya will never deny. If somebody comes forward to a kṣatriya, that "I want to play chess or gamble…" Gambling was allowed to the kṣatriyas. It is by gambling all the Pāṇḍavas, they lost everything. The Kauravas, his brother, they made a trick to challenge-because a kṣatriya cannot deny-that "We want to play games with you and betting." So they betted their kingdom, their wife, and their everything. Then they were banished. There was a trick to make them humiliated in every respect. So kṣatriya, because a kṣatriya cannot refuse, if any opposing party comes to a kṣatriya that "I want to fight with you," a kṣatriya cannot deny. And that fighting would go up to the death, till it is decided. One must die.

Just like Jarāsandha. Jarāsandha and Kṛṣṇa and Arjuna and Bhīma. There was many times fight with Jarāsandha and Kṛṣṇa. But he brought many, many unlimited number of soldiers, and they were killed. So this time Kṛṣṇa wanted to kill only Jarāsandha, not so many innocent soldiers. So therefore Kṛṣṇa, Arjuna, and Bhīma went to Jarāsandha, and they went in the dress of brāhmaṇa. So Jarāsandha was very charitable to the brāhmaṇas. So when they… As brāhmaṇas, they wanted something. "Yes, what do you want?" Then they said that "We want to fight with you." So Jarāsandha could understand, "They are in disguise. They are kṣatriyas." So Jarāsandha said, "Yes, accepted. Then who will fight with me? You are three." Then they challenged also, "Anyone. Anyone. You can accept." So Jarāsandha said that "Kṛṣṇa, He fled away." Kṛṣṇa is Ranchor. Sometimes He did that. The purpose was to save the innocent soldiers, and He would take another chance to kill Jarāsandha. But he thought that He fled away. Anyway, so he said that "Kṛṣṇa is afraid of me. I cannot fight with Him. I reject Him. And Arjuna is younger than me; so I cannot fight with who is younger, inferior, to me. But I can accept Bhīma, to fight with him."

So there was fight with Bhīma and Jarāsandha. This is kṣatriya spirit. He could not deny. They were guests, these three men, namely Kṛṣṇa, Arjuna… They were guests. So they would fight the whole day, or, say, in the morning, after taking their breakfast, they'd begin fighting. And the fighting will go on. And at night they are guests. They were received very well. They would dine together, talk together, friendly. You see? So this is kṣatriya spirit. And in this way, for twenty-seven or twenty-eight days, the fighting was going on. Later on, Jarāsandha was killed by the hint of Kṛṣṇa. This is kṣatriya spirit. Similarly, brāhmaṇa spirit. Guṇa-karma-vibhāgaśaḥ [Bg. 4.13].

So Śukadeva Gosvāmī, he did not undergo any of these principles because he was paramahaṁsa, above all these things. Therefore anupetam. (reading purport:) "The institution of varṇāśrama prescribed many regulative duties." Daśa-vidhā-saṁskāra, ten kinds of reformatory methods. But he did not undergo. (reading purport:) "Such duties enjoin that a candidate willing to study the Vedas must approach a bona fide spiritual master." If anyone wants to become a brāhmaṇa, it is not that the brāhmaṇa's son would automatically become brāhmaṇa. No. Anyone could become brāhmaṇa. Just like Jābāla Upaniṣad. Satyakāma Jābāla. This Satyakāma was the son of a prostitute. He was not a brāhmaṇa's son. So he wanted to become brāhmaṇa. So he went to Gautama Muni, "Sir, please initiate me. I want to become a brāhmaṇa." Śūdras were not initiated. In the formerly… Śūdras are common. Therefore Gautama Muni inquired that "What you are? Because I do not initiate who is not born of a brāhmaṇa father." So he said, "I do not know." "So go to your mother. Ask whose son you are." The mother said, "I do not know." So he came and he said that "Sir, my mother does not know whose son I am." So Gautama Muni accepted him as disciple because he was truthful. He saw that he has got the brahminical qualification, truthful. Everyone is not willing that to admit that he is the son of a prostitute. No. But he admitted, "Yes, my mother does not know by whom I was begotten." So this is qualification.

So in the Kali-yuga especially, there is no Vedic system of reformatory process. It is the pāñcarātriki-vidhi, that anyone has got a little qualification for becoming brāhmaṇa, he is accepted by the spiritual master and he is trained up, he is initiated, just to make him a complete brāhmaṇa. (reading:) "So the sacred thread is the sign of those who are competent to study the Vedas from ācārya, or the bona fide spiritual master." The bona fide spiritual master is called ācārya, or the ācārya can become a bona fide spiritual master. Ācārya means who knows the purport of the śāstra, and he behaves himself according to the shastric regulative principle and teaches his disciple in that way. He is called ācārya. Ācārya means whose behavior, whose activities should be followed. That is called ācārya.

(reading:) "Generally, a man is born as ordinary being, and by the purificatory process, he is born for the second time." That is called dvija. Even a man is born, so he is not accepted as human being. Because unless the purificatory process is there, he cannot be accepted as human being. Therefore unless in any society the varṇāśrama-dharma is not there, they are not human beings. They are called animals or mlecchas, yavanas. Civilized society means he must know, he must (have) undergone all the regulative principles. But at the present moment, in the Bhāgavata it is said, asaṁskṛta: "without any reformatory method." All these posts, government posts, are occupied by persons asaṁskṛtāḥ kriyā-hīnā mlecchā rājanya-rūpiṇaḥ. So what will be their business? They do not know what is the responsibility of government. They do not know. Therefore the whole world is in chaos. They are neither themselves perfect gentlemen or perfect brāhmaṇa or kṣatriya. They are also like animals, śūdras. How they can rule over nicely? But formerly that was not. The brāhmaṇa, or the kṣatriya especially, they must undergo the reformatory method.

So "Generally, a man is born as an ordinary being, and by the purificatory processes he is born for the second time." This is called dvija, second time, by the spiritual master. "When he sees a new light and seeks direction for spiritual progress, he approaches spiritual master to instruct him in the Vedas." This is our process. In the beginning we do not ask anybody to become initiated or a brāhmaṇa. No. We simply invite a person to join the chanting. This is our process. We should strictly follow this. In the beginning, we should not ask that "You have to do this, you have to…" He cannot do that. That is not possible. But everyone should be given chance because in the Kali-yuga there is no reformatory system. Everyone is born śūdra and less than that, caṇḍāla. So they should not be neglected also. Not that "Because all people are fallen-they are less than śūdras and caṇḍālas-so neglect them. Let me chant Hare Kṛṣṇa." No. This is not. The duty of Vaiṣṇava is to reclaim these fallen souls. Just like Kṛṣṇa says in the Bhagavad-gītā, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ. Find out this verse:

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

[Bg. 9.32]

Kṛṣṇa says, "Anyone who comes under My shelter, never mind he is the lowest of the low, lowborn…" The striyo vaiśyāḥ… Formerly, even the woman and the mercantile community and śūdras, they were also considered as pāpa-yoni. Pāpa-yoni means whose brain is not very developed. That is pāpa-yoni. Blunt-headed. What is that?

Nitāi:

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

[Bg. 9.32]

"O son of Pṛthā, those who take shelter in Me, though they be of lower birth-woman, vaiśyas merchants, as well as śūdras, workers-can approach the supreme destination."

Prabhupāda: So the supreme destination, back to Godhead, back to home, is for everyone. It is not that God… God means for everyone. God does not say, "Only the brāhmaṇa class of men, please come here. Others all rejected." No. He is inviting everyone. Even the lowest of the lowest, low-born, pāpa-yonayaḥ, women, śūdra, or vaiśyas, everyone.

Now, Kṛṣṇa says that "Everyone has got the potency of coming to Me, go back to home, back to Godhead." That is admitted by Kṛṣṇa. Now, who will make them qualified to go back to home, back to Godhead? That is the Vaiṣṇava, those who are actually very sincere servant of Kṛṣṇa. It is their duty. Kṛṣṇa says that "Everyone is competent to come to Me if he is following the rules and regulations." Vyapāśritya. What is the meaning of vyapāśritya?

Nitāi: "Particularly taking shelter."

Prabhupāda: Yes, particularly. One should be willing to go back to home, back to Godhead and take shelter particularly, means his representative. Such person can be elevated. So it is not that… But unfortunately, in India, although Bhagavad-gītā is there, they neglect it. The so-called brāhmaṇas, so-called gosvāmīs, so-called…, they neglect this process. Just like in India, the Muhammadans, the Muhammadans who claim to be partitioned: Pakistan and Hindustan. There are number of Muhammadans, they protested that "India is going to be independent, but we do not wish to participate with the Hindus. We must be separate." Why? Because they have got a bad experience that the Hindus did not treat them very well. Did not… Even śūdra. In South India, it was the process, so bad process. If śūdra is passing on the street, he has to cry, "I am a śūdra passing on the street. Please close your door." The brāhmaṇas would close the door so that they may not even see a śūdra. Then everything will be spoiled, their food grains and everything. They will close. You see. Now the result is that South India, the Communists Communists means the so-called low-class people, śūdras and caṇḍālas, they are now in majority. They have formed a government that on principle, as soon as some brāhmaṇa comes for government service, he will reject. So the brāhmaṇas are now hiding themselves, that he is brāhmaṇa, because he cannot get any job. (laughter) This is the position.

So this negligence, this is not Vedic culture. Because they neglected… These Muhammadans who came, who grown in India, they were not imported from Afghanistan or Turkey or any Muhammadan country. They were Indians. But they were not given any facility for spiritual culture. The brāhmaṇas monopolized it. Although they would not do anything. They would all, degraded form. But the state, they would keep these śūdras and the caṇḍālas downtrodden and ill-treated. So therefore, when Aurangzeb passed a law, Jeziar tax.(?) Jeziar(?) tax means all the non-Muhammadans would pay a tax. So these low-class people were so neglected. They thought-it is natural-that "Why should we pay this tax? We are not very much well-treated by the Hindus. So what is the use of remain Hindu and pay the tax?" So the wholesale, this neglected class of men became Muhammadans. This is the history. Otherwise, these Muhammadans did not come from the Muhammadan country.

So in this way a community was formed, Muhammadan community, gradually. And this British government took advantage of this ill-feeling between Hindus and Muhammadans. And they wanted to rule over India. They felt that ill-feeling. There is a great history. They are very big politician. In this way, at last, Jinnah, he was bribed by the British government and all the Britishers, that "You take as much money as you like." Just like we are also sometimes alleged that "These American boys are being bribed by the American government." Who was telling, that newspaper reporter?

Nitāi: Newspaper reporter.

Prabhupāda: Yes. "The American boys being supported by the American government to become Vaiṣṇava." Just see how fools they are. And the American boys, they have given up their all American comforts, and they are after me. They are eating anything I give, or I don't give anything, they are suffering. They are still bribed. Just see. They have no common sense even. (laughs) So anyway, they think like that. So sometimes the politicians do that.

So in this way, later on… Because the Britishers thought that "India is going to be independent, that cannot be checked, so make them smaller, smaller, smaller." That is the European history. Yes, in… Formerly, under Roman Empire, all the Europeans were one nation. Is it not? I think it was, under Roman Empire. But when the empire dismantled, they became different nations-Germany, English, French. I see the same culture, the same civilization all over Europe. How they became Germans and Englishmen and this, I do not know. Anyway, this is the policy of the politicians.

So because they were not given chance… Our point is that Kṛṣṇa says everyone should be given chance how to come back to home, how to approach Kṛṣṇa. So whose duty it is? It is the duty of Kṛṣṇa's servant. Just like Prahlāda Mahārāja. Prahlāda Mahārāja said, "My Lord, I do not wish to go back to home, back to Godhead alone. I want to take all of them who are godless or not devotee. I want to take. Unless I educate them how to go back to home, back to.,., I alone am not prepared to…" This is Prahlāda. This is Vaiṣṇava. Para-duḥkha-duḥkhī kṛpāmbudhir yaḥ. Vaiṣṇava means for himself he has no problem, but he is very, very, I mean, morose, by seeing others in distressed condition without Kṛṣṇa consciousness. This is Vaiṣṇava. A Vaiṣṇava has no problem. He can sit down anywhere and chant Hare Kṛṣṇa. Everything will be supplied to him. Kṛṣṇa said, yoga-kṣemaṁ vahāmy aham [Bg. 9.22]. There is no problem. But it is a Vaiṣṇava's business to execute the will of Kṛṣṇa, as Kṛṣṇa says,

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

[Bg. 9.32]

If everyone has got the potency to go back to home, back to Godhead, it is the duty of the Vaiṣṇava to educate the whole world how to go back to home, back to Godhead. This is Kṛṣṇa consciousness movement. This is Kṛṣṇa consciousness movement. It is not… [break] (end)

710824SB.LON

Śrīmad-Bhāgavatam 1.2.3

London, August 24, 1971

Prabhupāda:

yaḥ svānubhāvam akhila-śruti-sāram ekam

adhyātma-dīpam atititīrṣatāṁ tamo 'ndham

saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ

taṁ vyāsa-sūnum upayāmi guruṁ munīnām

[SB 1.2.3]

So, yaḥ svānubhāvam akhila-śruti-sāram ekam. Akhila means "entire." Read the word meanings. (Pradyumna leads synonym recitation)

Pradyumna: Translation: "Let me offer my respectful obeisances unto him (Śuka), the spiritual master of all sages, the son of Vyāsadeva, who, out of his great compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this Purāṇa, supplement to the Vedas, the cream of Vedic knowledge, after having personally assimilated it by experience."

Prabhupāda: So these are the qualifications of the spiritual master. What is that? Svānubhāvam, "must assimilate personally." Svānubhāvam akhila-śruti-sāram. Śruti. The Vedas are called śruti, absolute knowledge. It has to be learned by hearing, not by speculation. Śruti. Tad-vijñānārthaṁ sa gurum evābhigacchet śrotriyam [MU 1.2.12]. From śruti, the śrotriya comes. So he's offering respect to Śukadeva Gosvāmī because he has assimilated the whole Vedic knowledge. Śruti-sāra. What is that sāra? Sāra means essence. What is the ultimate goal of knowledge, essence of knowledge? This is also explained in Bhagavad-gītā: vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. The real purpose of Vedic knowledge is to search out where is Kṛṣṇa.

So Śukadeva Gosvāmī assimilated the Vedic knowledge and he was after Kṛṣṇa. Although he was liberated soul, still, he was after Kṛṣṇa. To become liberated is not the final stage. Liberated means one who understands that he is not this material body-he is liberated. But that much knowledge is not sufficient. One must act according to that. Just like one is cured of the feverish condition. One was suffering some fever; now there is no fever. That's nice. But that is called convalescent stage. In the convalescent stage, if we do not take care nicely, again the fever may be relapse. That is marginal stage. We must come this side or that side. So even if we are liberated, if we are not engaged in the activities of liberation, then we are to be considered on the marginal stage. And marginal stage means we may fall down in this material condition. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ [SB 10.2.32]. Āruhya kṛcchreṇa. Kṛcchreṇa means with great difficulty. The philosophers, they try to understand the Absolute Truth by mental speculation. But simply by mental speculation you cannot stay in that understanding. Or, in other words, by theoretical knowledge you cannot escape. It must be practiced. Practiced.

So in our Kṛṣṇa consciousness movement we are putting the candidate into practice. Without practice, simply knowledge is no good. That is… Simply foolishly to become puffed up that "I am now liberated," no. That is not liberation. That is explained in Śrīmad-Bhāgavatam elsewhere. Ye 'nye 'ravindākṣa vimukta-māninaḥ. Vimukta-māninaḥ. They're thinking that they have become liberated. Just like the Māyāvāda sannyāsīs, they address amongst themselves as "Nārāyaṇa." That means everyone has become Nārāyaṇa. The modern increase of incarnation of God means this Māyāvāda philosophy. Because in the Māyāvāda philosophy everyone thinks that he is God, Nārāyaṇa. "I have become Nārāyaṇa." Brahma-bhūta [SB 4.30.20]. "Now I have become Nārāyaṇa." No. You cannot become Nārāyaṇa. You can become Nārāyaṇa's dāsa, servant. That is your healthy state.

So if after liberation… Liberation means sufficient knowledge to understand that one is not this body. That is called liberation. So after liberation there is activity. That they do not know. They think after liberation there is no other activity. Some of them say that when the waterpot is full, there is no more sound. It is solid. But our philosophy is that when one is liberated, his actual life begins. What is that actual life? The actual life is to be engaged in the transcendental loving service of the Lord. That is actual life. Therefore in the Bhagavad-gītā it is said,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

After being brahma-bhūtaḥ, not simply by knowing ahaṁ brahmāsmi. No. One must realize, assimilate, how he is Brahman. Brahman means the same thing as the Absolute Truth. So we, all living entities, being part and parcel of the Supreme Brahman, Kṛṣṇa, certainly we are Brahman. There is no doubt about it. But if one stops activities of Brahman realization, then he falls down.

The Brahman activities are this devotional service. People may see that "These Kṛṣṇa conscious people, they are also working, they are also eating, they are also sleeping, they are earning money. We are earning money in this way; they are earning money in another way." So they may see the similarity of action. Karma and bhakti to the fools appear to be the same. No. It is not the same. Here is realization that everything belongs to Kṛṣṇa, whereas in the karma platform, the realization is that "Everything belongs to me. It is my house, my money, my children, my country, my society, my property." "My" and "I." "I am the monarch of all I survey, and I am the proprietor of everything." So this misconception is not there in the bhakti. In the bhakti school, everything belongs to Kṛṣṇa. We don't take anything as our own. That is called Vaiṣṇava philosophy. Assimilate. Anubhāva.

So it is stated here yaḥ svānubhāvam. Svānubhāvam. Svānubhāvam means personally convinced. Anubhāvam. God can be realized at the present stage by anubhāva. We cannot see God now, but anubhāva, appreciating or understanding the nature of God and seeing God, there is no difference. Absolute. So our business is at the present moment to feel the presence of the Lord in every action. To… Presence… The presence of the Lord, that is wanted. So someday, if you continue in that Kṛṣṇa consciousness, presence of Lord in everything, then it will be possible some day to see Kṛṣṇa eye to eye. Just like we are seeing. We are seeing Kṛṣṇa: here is Kṛṣṇa. But still, because we are conditioned souls, sometimes we think that "This is not actual Kṛṣṇa; this is a statue of Kṛṣṇa." But that is not the fact. Fact is Kṛṣṇa is one. Kṛṣṇa is absolute, advaya-jñāna. He is identified to everything. What is everything? Everything means manifestation of His energy.

So energy is not different from the energetic. Śakti-śaktimatayor abhedam. There is no difference. Just like the sun and the sunshine, or heat of the sun. Heat of the sun and the sunshine, or heat of the sun. Heat of the sun and the sunshine, they appear to be different from the sun, but actually it is not, because they are simultaneous. Wherever there is sun, there is heat and light. Or wherever there is heat and light, there is sun. In the morning, when you see that it is now clear, there is no more darkness, immediately you understand that there is sunrise. So this svānubhāva, when there is no darkness in your heart… Svānubhāva. What is Kṛṣṇa, when you understand fully within your heart, at that time your actual liberation is attained.

So what Śukadeva Gosvāmī did, that after assimilating the whole Vedic literature, he distributed it. That is another instinct. If you really have learned the essence of Vedic knowledge, automatically you'll be inclined to preach it. Śravaṇaṁ kīrtanam. Śravaṇam means to hear, to receive the knowledge. And next, kīrtanam, means to distribute, to describe the knowledge. Yaḥ svānubhāvam akhila-śruti-sāram ekam adhyātma-dīpam [SB 1.2.3]. Dīpam means lamp. So this Śrīmad-Bhāgavatam is just like the lamp in the darkness to see Kṛṣṇa, or God. Adhyātma-dīpam. And for whom is it meant? Śrīmad-Bhāgavatam is not meant for the street boys, or who are accustomed to read so many nonsense literature. They want to waste their time. They have no engagement. They purchase some book, fictitious book, and read it. Not only they, even elderly men, they read it. But this book is different from those books. It is meant for persons, those who are desiring to get out of this world of ignorance. Tamo 'ndham.

Gṛha andha-kūpam. Andha. Andha means blind or darkness. So our materialistic way of life is described as gṛha andha-kūpam. The family life is just like a dark well. We are already in the darkness, and another darkness is to fall in the dark well. If one falls down in the dark well, it is very difficult to get out because he may cry very loudly and people may not hear. These dark well are sometimes there in the paddy field. I have seen one dark well. In your country when I was guest in John Lennon's house in 1969 we saw in the garden there was a dark well. Dark well means a very deep ditch, well, but it is covered with grass. You cannot know that there is a deep well, but while walking, you may fall down within it. And it is already covered with grass, and it is very deep. If you fall down and you try to get out of it, because it is lonely place, nobody is there, nobody may hear you, and you may simply die without any help.

So this materialistic way of life, without any knowledge of the outside world, or without any knowledge… Outside world means just like we are within this universe. It is covered. The round thing which we see in the sky, that is the covering. Just like a coconut shell. A coconut shell, within and without. Within the coconut shell it is darkness, and without it is light. Similarly, this universe is just like the coconut. We are within. As in within coconut there is water, half water, similarly, within this universe there is half water. On that water, Lord Viṣṇu, Garbhodakaśāyī Viṣṇu, is lying. And from His navel, a lotus stem is sprouted. Just imagine within the coconut there is water, and somebody's lying, and there is some stem out of the navel. Exactly this universe is like that. But outside the universe there is light. Here, within the universe, because it is covered, light is required. Sunlight is required. Moonlight is required. Electricity is required. But in the spiritual world there is no necessity of light. They're self effulgent. Therefore tamo 'ndham. Those who are actually serious about going out of this darkness and come to the light, tamasi mā jyotir gama: "Don't remain in this darkness. Come to the light."

So anyone who is very serious… Atititīrṣatāṁ tamo 'ndham. Those who are actually serious to go out of this darkness to light, for them this is the lamp. Just like in darkness, if you are helped with a lamp, "Please come this way. Come this way," so you can come out of the darkness. Similarly, atititīrṣatām, one who wants to get liberation from this darkness, for them this Śrīmad-Bhāgavatam is given by Śukadeva Gosvāmī. Saṁsāriṇām… Karuṇayā. This is the business of the saintly persons. They are very much compassionate to these materialistic men, saṁsāriṇām. Saṁsārī means they are perpetually rotating, wandering, within this darkness in different forms of life. Caitanya Mahāprabhu says,

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja

[Cc. Madhya 19.151]

We are wandering. The modern education system has no knowledge. They simply know that "This life is everything. Waste this life by sense gratification, because after death everything is void. Now I have got this body. Body means the senses. So enjoy my senses." This is the materialistic way of life. They have no knowledge that there is life after death. We should prepare ourself, what kind of body we shall have next life. Instead of, they are being washed off. Not washed off, carried away by the waves of material nature.

Bhaktivinoda Ṭhākura therefore sings,

(miche) māyār bośe jāccho bhese' Khāccho hābuḍubu bhāi

(jīv) kṛṣṇa-dās e biśwās korle to' ār duḥkho nāi

Everyone is suffering, māyār bośe. Under the influence of māyā, the illusory energy, they are being carried away by the waves. Waves mean the three modes of material nature. And suffering. Sometimes being drowned, sometimes up, sometimes relief, sometimes distress. This is going on. So the only way to get out of this anxiety or to stop the perpetual being carried away is to take shelter of Kṛṣṇa. Kṛṣṇa also says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "You are suffering; you simply surrender unto Me."

So what Kṛṣṇa says, the Bhāgavata also says the same thing. Bhāgavata begins, paraṁ satyaṁ dhīmahi: "The Supreme, I offer my respect to the Supreme." Oṁ namo bhagavate vāsudevāya: "I offer my respectful obeisances to Lord Vāsudeva." Vāsudeva means Kṛṣṇa. So saṁsāriṇāṁ karuṇayāha purāṇa-guhyam. Purāṇa. Purāṇa means, sometimes the Māyāvādīs, they say these Purāṇas are stories. No. They are not stories. It comes from the Purāṇa. Purāṇa means filling up, supplementary, to complete it. Purāṇas, they are not out of the Vedic literatures. Rāmāyaṇa, Mahābhārata, Purāṇa, they are all belonging to the Vedic literature. Especially Śrīmad-Bhāgavatam is called Mahā-Purāṇa. Therefore Mahā-Purāṇa… Why Mahā-Purāṇa? Purāṇa-guhyam. Very confidential Purāṇa.

There are sāttvika-purāṇa, rājasika-purāṇa, tāmasika-purāṇa. Three kinds of purāṇas. So the aim is to take the leader on the liberation platform, but according to the quality. In the tāmasika-purāṇa there are recommendations for goddess Kālī and other. And rājasika-purāṇa there is recommendation for yajña or worshiping the demigods in the heavenly planet, Indra, Candra. But in the sāttvika-purāṇa only about Viṣṇu, Lord Viṣṇu, is recommended to be worshiped. So this is called purāṇa-guhyam because in this Purāṇa you won't find any recommendation for worshiping any other demigod. Simply satyaṁ paraṁ dhīmahi [SB 1.1.1]. Only the absolute. Satyaṁ param. The ultimate Absolute Truth, Kṛṣṇa, oṁ namo bhagavate vāsudevāya.

Saṁsāriṇāṁ karuṇayāha purāṇa-guhyam. He first of all spoke Śrīmad-Bhāgavatam to, being compassionate to the people suffering from these material pangs. Taṁ vyāsa-sūnum upayāmi guruṁ munīnām. Guruṁ munīnām. "He's not only my guru, but he is guru, spiritual master, of great sages and saintly persons." Even Vyāsadeva also considered his son greater than himself. When Śukadeva Gosvāmī appeared in the assembly where many saintly persons were present at the time of Mahārāja Parīkṣit, so at the time all the munis stood up to receive him. All the munis. Even there was Vyāsadeva, he also stood up. Therefore he is guruṁ munīnām. He is spiritual master of all saintly persons. Read purport.

Pradyumna: "In this prayer, Śrīla Sūta Gosvāmī practically summarizes the complete introduction of Śrīmad-Bhāgavatam. Śrīmad-Bhāgavatam is the natural supplementary commentary on the Vedānta-sūtras. The Vedānta-sūtras or the Brahma-sūtras were compiled by Vyāsadeva with a view to presenting just the cream of Vedic knowledge."

Prabhupāda: Yes. First of all, there was only one Veda, Atharva-veda. Then he divided according to the subject matter into four Vedas: Sāma, Yajur, Atharva, Ṛg. Then he explained the Vedas by the Purāṇas, and he compiled Mahābhārata also for same purpose, how one can understand the Vedic literature. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā [SB 1.4.25]. Those who are less intelligent, woman, śūdra, and dvija-bandhu… Dvija-bandhu means those who are born in brāhmaṇa family but are not just to the quality. They are called dvija-bandhu. For them this Mahābhārata. And at the end he compiled, he summarized the whole thing by writing Vedānta-sūtra. Still, he was not happy, and under the direction of his spiritual master Nārada he wrote himself the commentary of the Vedānta-sūtra, and that is Śrīmad-Bhāgavatam. Go on.

Pradyumna: "Śrīmad-Bhāgavatam is the natural commentary on this cream. Śrīla Śukadeva Gosvāmī was a thoroughly realized master of the Vedānta-sūtra, and consequently he also personally realized the commentary, Śrīmad-Bhāgavatam. And just to show his boundless mercy upon bewildered materialistic men who want to cross completely over nescience, he recited for the first time this confidential knowledge. There is no point in arguing that a materialistic man can be happy. No materialistic creature, be he the great Brahmā or an insignificant ant, can be happy. Everyone tries to make a permanent plan for happiness, but everyone is baffled by the laws of material nature. Therefore the materialistic world is called the darkest region of God's creation. Yet the unhappy materialists can get out of it simply by desiring to get out. Unfortunately they are so foolish that they do not want to escape."

Prabhupāda: They do not know that there is escape. They think this is all. This is their education. They have no knowledge. Although they are suffering in every step, they are making plan in their own way within this material world. Just like the UNESCO and so many others, all nation attempts are there. They are planning within this… That is described in the Śrīmad-Bhāgavatam as carvita-carvaṇānām. Carvita means chewing the chewed. They see that our previous leaders, they also did like this; it was not successful. Still they are going on in different way. That is not the way. Actually, if you are really anxious to become free from the conditional life, then you have to take to adhyātma-śāstra. You have to take knowledge from spiritual sources. Go on.

Pradyumna: "Therefore they are compared to the camel who relishes thorny twigs because he likes the taste of the twigs mixed with blood. He does not realize that it is his own blood and that his tongue is being cut by the thorns. Similarly, to the materialist his own blood is as sweet as honey. And although he is always harassed by his own material creations, he does not wish to escape. Such materialists are called karmīs. Only a few may feel tired of material engagement and desire to get out of the labyrinth. Such intelligent persons…"

Prabhupāda: Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. After many, many births they come to realize that "This is not the way of solution. I must take shelter of the Supreme Personality of Godhead."

That's all right. Chant Hare Kṛṣṇa. (end)

740527SB.ROM

Śrīmad-Bhāgavatam 1.2.3

Rome, May 27, 1974

Nitāi: (leads chanting, etc.)

yaḥ svānubhāvam akhila-śruti-sāram ekam

adhyātma-dīpam atititīrṣatāṁ tamo 'ndham

saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ

taṁ vyāsa-sūnum upayāmi guruṁ munīnām

[SB 1.2.3]

Translation: "Let me offer my respectful obeisances unto him, Śuka, the spiritual master of all sages, the son of Vyāsadeva, who, out of his causeless compassion for those gross materialists who struggle to cross over the darkest regions of material existence, spoke this most confidential supplement to the cream of Vedic knowledge, after having personally assimilated it by experience."

Prabhupāda:

yaḥ svānubhāvam akhila-śruti-sāram ekam

adhyātma-dīpam atititīrṣatāṁ tamo 'ndham

saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ

taṁ vyāsa-sūnum upayāmi guruṁ munīnām

[SB 1.2.3]

So Sūta Gosvāmī is offering respect to the spiritual master, Śukadeva Gosvāmī. When we offer respect to the spiritual master or anyone, we glorify his transcendental qualities. That is glorification. Just like we offer respect to Kṛṣṇa, glorify Him. So this is very important process, glorify the spiritual master by his activities, what he is actually doing. That is glorification.

So what Śukadeva did? Svānubhāvam. He first of all heard from his father, Vyāsadeva, Śrīmad-Bhāgavatam, and realized it. Not a professional Bhāgavata reciter. Just like in India now there are a class of men, especially in Vṛndāvana, the gosvāmīs. They make a business. Therefore there are many, many very artistic Bhāgavata reciters, but they could not turn even one man to Kṛṣṇa consciousness. Because they are not self-realized, svānubhāvam. Of course, we have tried our best; so in few years there are so many Kṛṣṇa conscious persons come out. This is the secret. Unless one is svānubhāvam, self-realized, life is bhāgavata, he cannot preach Bhāgavata. That is not… That will not be effective. A gramophone will not help. Therefore Caitanya Mahāprabhu's secretary, Svarūpa Dāmodara, recommended, bhāgavata pora giyā bhāgavata-sthāne, that "If you want to read Śrīmad-Bhāgavatam, you must approach a person who is life living Bhāgavata." Bhāgavata pora giyā bhāgavata-sthāne. Otherwise, there is no question of Bhāgavata realization.

So Śukadeva Gosvāmī learned from his father, Vyāsadeva, mahā-bhāgavata, and he realized it, svānubhāvam. What is this book? Akhila-śruti-sāram ekam. Akhila means "all, universal." There are many scriptures, many religious scriptures, especially the Vedas. Śruti means Veda. Śruti is learned by hearing, not by reading. You can understand Vedic principle even though you are illiterate, provided you hear them, aural reception. God has given you the ear. And if you try to hear submissively, to receive something, then it will be fruitful. Submissive. Śruti-gatāṁ tanu-vāṅ-mano…, jñāne prayāsam. This is the Brahmā's realization when he met Kṛṣṇa. So he said this verse, jñāne prayāsam udapāsya namanta eva, namanta eva, san-mukharitāṁ bhavadīya-vārtām. People who are endeavoring to understand the Absolute Truth by dint of his puffed-up knowledge, they will never be able to. They will never be able. Jñāne prayāsam. One has to give up this illegitimate attempt to understand the Absolute Truth by his personal knowledge. That is not possible. Kṛṣṇa is not so cheap thing that by exercising your brain you can manufacture a way to understand Kṛṣṇa. Kṛṣṇa says, nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ: [Bg. 7.25] "I am not exposed to everyone. I am covered by yogamāyā. People will not be able to understand Me." "So many jñānīs, yogis, karmīs, they cannot understand?" No. Then? Kṛṣṇa says, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: [Bg. 18.55] "Only through devotional service." Devotional service means submission, surrender. First of all surrender. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "You cannot understand Me by your so-called karma, jñāna, or yoga, dhyāna. No, it is not possible." Bhaktyā mām abhijānāti [Bg. 18.55]. Bhaktyā means to surrender.

So here it is śruti-sāram ekam. This Bhāgavata is the śruti-sāram, just like cream. You churn the milk, two mounds of milk, you get, say, five kilos, kg, of butter, the sāram, essence. If you simply try to see where is the essence… You have to churn it. Then in the milk there is. You may possess lots of milk, but from the milk you have to take the cream. That is intelligence. The Śrīmad-Bhāgavatam is the cream of Vedic knowledge. Therefore it is said that nigama-kalpa-taror galitaṁ phalam idam [SB 1.1.3]. Nigama. Nigama means Vedas, and kalpa-taru… Vedas is just like desire tree. Desire tree means whatever you want, you can have it from Vedic knowledge. Just like in India, the Āyur-veda. Āyur-veda means this is material thing. But still it is in the Veda. Dhanur-veda, military science. There are so many Vedas. Vedas means knowledge. So the Vedic knowledge is so perfect, that anything you want, material or spiritual, you will get the knowledge perfect. That is Veda. Veda is not ordinary thing. And it is learned by hearing. Tad-vijñānārthaṁ sa gurum eva abhigacchet, śrotriyaṁ brahma-niṣṭham [MU 1.2.12].

Vedic knowledge… Formerly, there was no need of books. Nowadays, at the present moment, our memory is not so sharp due to Kali-yuga. Therefore Vyāsadeva wrote in books, in words, because he foresaw that "The people in this age, they will be dull-headed rascals. Therefore, if they get this knowledge recorded in writing, they may be able to derive some benefit." Otherwise, formerly Vedic knowledge was never book reading. No. Śruti. Śruti means hearing. This disciple is so powerful that once he hears from the spiritual master, his memory is recorded immediately. Memory. Therefore brahmacārī record. If you remain brahmacārī, then your brain will be so nice that as soon as you hear something, it will be memorized. This is the benefit of brahmacārī. And if the students are allowed to be sexually, I mean to say, indulgent, then where is the brain? This is very scientific to remain brahmacārī, to understand from the guru simply by hearing. Once hearing.

There was a case… Of course… One Englishman chastised another Indian by calling him so many ill names, "damn rascal, fool," like that. So he complained to the court that "This man has insulted me." "So where is the witness?" So the witness… The complainer said, "There was a brāhmaṇa who was witness. He was taking bath in the Ganges." So he was summoned. The brāhmaṇa was so sharp in memory. He exactly said, just like gramophone record, tape record, whatever he said. He said, "I do not know what is the meaning of this, but these words were said." So people were so sharp in memory. That is brāhmaṇa. Once heard from the spiritual master… The spiritual master means śrotriyam: he has also nicely heard from his spiritual master. Therefore Vedic knowledge, factually, it is received simply by hearing. There was no necessity of becoming literate. Illiterate, it doesn't matter. Because it is after all received through the aural reception. Therefore it is called śruti. And śruti-sāram ekam. And of all the Vedic literature, Śrīmad-Bhāgavatam is the essence.

Śrī Vyāsadeva first of all described the Vedas in four Vedas, and describes further in Upaniṣad, further in Purāṇas. The Purāṇas… Some of the rascals says that Purāṇas are not written by Vyāsadeva. They are rascal. The Purāṇas are also, explained further, supplementary. Purāṇa. Purāṇa means "which completes." Another Purāṇa means "the very old, historical." So Purāṇas, they are mentioned, "the Vedic instruction through the history." Just like Vedic instruction, Mahābhārata. Mahābhārata is history, but the whole Vedic literature is there, ideal king, how kingdom… Politics, practically it is politics. But it is based on Vedic literature. And the Bhagavad-gītā is introduced in the Mahābhārata. So the Śrīmad-Bhāgavatam is the essence of all Vedic literature. Śruti-sāram ekam. This is the only one. You cannot present another. Ekam. As God is one, similarly, to understand Him, there is only one literature. That is Śrīmad-Bhāgavatam. Bhagavad-gītā is the preliminary study of Śrīmad-Bhāgavatam. Śruti-sāram ekam. Adhyātma-dīpam.

Adhyātma-dīpam means… Just like ātmā, the soul, is within this body, but due to our darkness knowledge, insufficient knowledge, we cannot understand ātmā, Paramātmā. We cannot understand. So in the darkness, as you require a torchlight, similarly, Śrīmad-Bhāgavatam is just like the torchlight. You can see ātmā and Paramātmā. Adhyātma-dīpam. Dīpam means light, lamp. So why it is required? Atititīrṣatām. Just like light is required by a person who wants to go through the darkness but go to the light. Suppose here is light and there is tunnel, and in the tunnel you require some light, to go to the other part of the light. Similarly, this world, this material world, is full of darkness. That is the difference between material world and spiritual world. Material world means darkness wherein you cannot understand what is God, what you are. That is material world. They are very busy in this material world, but they do not know where they are going. Andhā yathāndhair upanīyamānāḥ [SB 7.5.31]. Actually, they are darkness. The material world is darkness. The so-called scholars and teachers, they are also in the darkness, and they are leading other people in the darkness. Because it is darkness, therefore we require sunshine, moonshine and this electricity. As soon as it is covered, the sun is covered, you can experience it is darkness. At night it is darkness. Actually, it is darkness. But by the grace of Kṛṣṇa, He has arranged the light. But there is another world where there is no need of, na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ [Bg. 15.6]. There is another world where there is no need of these things lighting agent, either sunshine or moonshine. But God is so kind that in each and every universe, it is full of darkness. Now, you see how brilliant sun is there. This is His kindness. Yasya prabhā prabhavato jagad-aṇḍa-koṭiḥ [Bs. 5.40]. Yac-cakṣur eṣa savitā sakala-grahāṇām. Therefore the sun is described as the eye of all the planets. Because you have got very nice good planet, very nice city, Rome and London and America, this and that. That's all right. But as soon as it is dark, you cannot see anything. The mercy of sunshine, Kṛṣṇa's mercy, is there. Therefore you can see. You can enjoy.

Therefore sun is described, yac-cakṣur eṣa savitā. Savitā means sun. Yac-cakṣuḥ. Savitā is that actually, the eyes. Yac-cakṣur eṣa savitā sakala-grahāṇām. Without sunshine, you cannot see, in any part of the universe, in any planet. So factually, the sun is supposed to be the eye of… One eye is the sun, another eye is the moon, of the Absolute, virāḍ-rūpa. So when He sees, then you can see. Without His seeing, you cannot see. We are very much proud, "Can you show me God?" "And what can you see, rascal? Unless God sees, you cannot see. Why you are so much proud of seeing, 'We have not seen, we have not seen'? And what you can see?" They are so rascal that these teeny eyes, they are proud of, they can see God. They can see this thing, they can see… But first of all understand what you can see, without seeing by the God. God sees by the sun. Then you can see. So your seeing power is so dependent, and you are so much proud that you can see. Just see how much the whole world is full of rascals! Do they not say, "We have not seen God"? And what you can see? You cannot see even yourself, and what you will see God? You are seeing your father and mother, and when they die, you are crying, "Oh, my father has gone." Where he has gone? He is lying here. Why do you say, "My father has gone?" "No, he has gone." What do you mean by gone? You have always seen the body of the father. That is lying here. Why do you say? That means you have never seen your father. You have never seen your brother.

So this is our position. We cannot see. Still, we are proud, "Can you show me God?" He does not think his incapability, that "I cannot see even our daily necessities of life without the sunlight." Therefore here it is said, adhyātma-dīpam. It is the light. If you want to see God, then you have to see through this light. And for whom this seeing is necessity? It is not necessary for the ordinary rascals. It is necessary, atititīrṣatāṁ tamo 'ndham: one who is sober to think that "Why we are put into the darkness?" We require light. Unless God gives us the light, sunlight, we are always in night. We cannot see. Tamo 'ndham. So those who are intelligent, that "Why shall I remain in this darkness? If there is light…" Just like in daytime, if there is a dark room we are staying, and if we hear that "Why I shall stay in the darkness? There is light, enough sunlight, outside," immediately we will be busy, "let me go to the light. Why shall I remain in this dark room?" Similarly, the sober man, intelligent man, he will think that "I am put into this material world, which is full of darkness. Is there any light where can I go?" That is intelligence. Daily he is… In the northern part of the hemisphere, there is six months no light. So it is intelligence, that… Why we are discovering so many electricity light? Because we want light. So therefore intelligent persons should be that "This material world is by nature dark. Whether there is another nature where there is only light?"

Therefore it is said, atititīrṣatāṁ tamo 'ndham. This Śrīmad-Bhāgavatam is required for such intelligent person who wants to go out of this darkness to light. The Vedic information is that, tamasi mā jyotir gama: "Don't remain in the darkness. Just go out to the light." Jyotir gama. Jyoti means light. So Vedic injunction is that "Don't remain in the darkness. Go to the light." So when one becomes inquisitive how to go to the light, for him the Śrīmad-Bhāgavatam is required. Therefore it is said that atititīrṣatām. Titīrṣatām means to surpass, to overcome. Ati, desiring to overcome, atititīrṣatāṁ tamo 'ndham, this darkness, the position in darkness. Who are in the darkness? Why these people are in the darkness? Saṁsāriṇām. They are undergoing the punishment. Because they have forgotten Kṛṣṇa, they have defied the supremacy of Kṛṣṇa, they are put into the darkness. Just like one who defies the laws of the government, they are put into the jail, outlaws. Similarly, kṛṣṇa-bahirmukha hañā bhoga vāñchā kare. These rascals who have forgotten Kṛṣṇa, God, to serve Him, and wants to remain independent, without serving, they are made servant of the prison house, māyā. Just like the criminal. "We don't care for government's law. We can do anything." "All right, come in here. Force you. Sleep. Remain here." This is our position. Simply defying, "I don't care for God," you may not care, but māyā is there. He will give you kick and put you in the…, That… You will learn how to care. You will learn how to care.

This is the position. These rascals, they have become godless, and suffering day and night threefold miseries-adhyātmika, adhidaivika, adhibhautika. Still, they are not coming to their senses. So blunt, so dull-headed, that "We are…" This is intelligence. When one comes to this understanding, that "I don't want all this sufferings. Why they are forced upon me?" then you can become a gentleman. Just like in the jail. Nobody wants to, I mean to say, what is called, breaking?

Nitāi: Break with stones.

Prabhupāda: Ah, breaking stone. He doesn't want. But there is jail superintendent-"All right, you must break so many." And there is stick. "If you don't break, then…" So it is going on. Māyā. Māyā is kicking always, "You must do it." Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi [Bg. 3.27]. "You wanted to eat anything and everything. All right, you take this body of hog and eat stool." That's all. This is māyā, prakṛti. He has given you a body. You have to suffer according to the body. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu [Bg. 13.22]. Why there are different types of bodies, different types of enjoyment? Everyone is in the material world. Why one has become hog, one has become dog, and one has become very rich man, and demigod? Why? Who is making arrangement? Who wants to become cat and dog? Who does not want to become king? But why this is arrangement? Who is doing this? This rascal cannot understand.

Therefore, to cover all this ignorance, they do not believe in the next birth. But wherefrom these varieties of life are coming? They have no brain. The so-called scientists, so-called… All bogus theory. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ. As you desire, you will be given this chance by prakṛti.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

He is thinking that "I am independent," vimūḍha, rascal. Kartāham. He is not kartā. When there is death, you do not like to die. Why there is death? Why you are forced to die? What your scientists will say? "Oh, this is natural." But you cannot fight. You do not want to die, but death is forced. And even though you do not like, you say, "Oh, it is natural." You cannot explain why death is forced there, why birth is forced there. Janma-mṛtyu-jarā-vyādhi [Bg. 13.9]. You do not want to become old man. Why you are forced to become old man? You do not want to have disease. Why you are forced to accept disease? They have no sense. They are so dull-headed. They do not want any solution. But there is solution. Therefore it is called saṁsāriṇām. They are dull-headed rascal. They are undergoing the nature's process from one life to another. All miserable condition.

To get out of this miserable condition, Śukadeva says, here it is, says, karuṇayā āha. Karuṇayā means "out of compassion." People are suffering. This is Vaiṣṇava. Vaiṣṇava takes so much trouble to speak to the rascals and dulls about God consciousness. Why? Out of compassion. They are very compassionate. "Oh, so many people are suffering for want of knowledge. Let me try to give them some knowledge." Karuṇayā. This is Vaiṣṇava's qualification. He is very kind. Titikṣavaḥ kāruṇikāḥ. Titikṣavaḥ kāruṇikāḥ [SB 3.25.21]. Just like Lord Jesus Christ. He was being crucified. Still, he was saying, "My father, they do not know what they are doing." Is it not? He is so much compassionate that "These rascals do not know what they are doing, rascals. Still, I request You to forgive them." This is Vaiṣṇava. Personally he is suffering, but he is still compassionate. There was an article recently, that Jesus Christ, although he was crucified, he did not die. Yes. He went to Kashmir. Some historical references are there. So actually, when he was representative of God, son of God, how these rascals could kill him? It was a show only.

Anyway, so the devotees, they are so compassionate that titikṣavaḥ, they suffer all kinds of odds in this material world. Still, they try to give the information, "There is God, there is kingdom of God. You are suffering here. Please do this so that you can again come back to home." This is the Vaiṣṇava. Karuṇayā. Out of compassion. Karuṇayāha purāṇa-guhyam. Purāṇa. There are eighteen types of Purāṇas. Out of that, Bhāgavata is also Purāṇa. This Purāṇa is very confidential. This is not ordinary. It is called spotless, "spotless Purāṇa." Because in this Purāṇa, in this history or in this supplementary of Vedic knowledge, there is only description of devotional service. Dharmaḥ projjhita. This dharma, this kind, religious, the Bhāgavata religion, is so perfect, that all kinds of cheating types of religion is kicked out from it. Dharmaḥ projjhita-kaitavaḥ. They are not accepted, all cheating types of religion. There are so many religious…, not perfect knowledge even. Even they disobey… They cannot without disobeying. Because it cannot train people to the perfection, they remain defective always. Big, big priests, big, big cardinals. What they are doing? They are simply disobeying. Christ says, "Thou shalt not kill," so they are simply eating meat. That's all. "No intoxicants"; they are taking. They cannot be trained up. Even though so-called priests and the…, they are not trained up. They cannot take it up. Therefore Bhāgavata principle is so nice that little training… Svalpam apy asya dharmasya trāyate mahato bhayāt. Little training. Even the most fallen can be elevated to the highest position. This is Bhāgavatam. Perfect. Purāṇa-guhyam.

So who did it? Śukadeva Gosvāmī. He first of all explained Śrīmad-Bhāgavatam before Parīkṣit Mahārāja. So that is the beginning of Bhāgavata teaching. Therefore he learned it from his father, and śravaṇam, then kīrtanam. Śrī-viṣṇoḥ śravaṇe parīkṣid abhavad vaiyāsakiḥ kīrtane. This is also kīrtana. Śrī-viṣṇoḥ śravaṇe parīkṣit. Parīkṣit Mahārāja simply heard. And abhavad vaiyāsakiḥ kīrtane. This is kīrtana. The recitation of Bhāgavata by the devotee is also kīrtana. Kīrtana does not mean that as we generally do. No. This Bhāgavata recitation is also kīrtana. So it is said, abhavad vaiyāsakiḥ kīrtane. Vaiyāsaki. Vaiyāsaki means son of vyāsa-sūnum, as it is said. Taṁ vyāsa-sūnum. Vyāsa-sūnum means Śukadeva Gosvāmī, the son of Vyāsadeva. Upayāmi: "Let me offer my respectful obeisances." Guruṁ munīnām: "He is guru, not only my guru, but he is guru of big, big thoughtful men." Munīnām. Muni means thoughtful, philosopher. Guruṁ munīnām.

(reading purport:) "In this prayer, Śrīla Sūta Gosvāmī practically summarizes the complete introduction of Śrīmad-Bhāgavatam." Śrīmad-Bhāgavatam is the essence of Vedic literature. That is explained here. "Śrīmad-Bhāgavatam is the natural supplementary commentary on the Vedānta-sūtra." As I told you that Vyāsadeva compiled, he divided. There was originally one Veda, Atharva-veda. Then he, just to divide it for different paths of understanding… Sāma-veda, Atharva-veda, Yajur-veda and Ṛg-veda. Then he explained the Vedas in the Purāṇas. Then again he summarized in the Vedānta-sūtra. The whole Vedānta knowledge was codified, codes. Janmādy asya yataḥ [SB 1.1.1], athāto brahma jijñāsā. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). There are so many codes. So again these codes were explained in the Śrīmad-Bhāgavatam. This is the business(?). "Vedānta-sūtra, or the Brahma-sūtra, were compiled by Vyāsadeva with the view to presenting just the cream of Vedic knowledge. Śrīmad-Bhāgavatam is the natural commentary on the cream. Śrīla Śukadeva Gosvāmī was a thoroughly realized master of Vedānta-sūtra, and consequently, he also personally realized the commentary, Śrīmad-Bhāgavatam. And just to show his boundless mercy," karuṇayā, "boundless mercy upon bewildered materialistic man who want to cross completely over the nescience, he recited for the first time this confidential knowledge."

So it is meant for not ordinary men. It is very difficult. Because they are not fit to understand Śrīmad-Bhāgavatam. It is especially meant for persons who are eager to go out of this darkness, especially. Not only that person. But still, everyone is in darkness. We are trying. This Kṛṣṇa consciousness movement is an attempt… [break] (end)

740528SB.ROM

Śrīmad-Bhāgavatam 1.2.4

Rome, May 28, 1974

Nitāi: Translation: "Before reciting this Śrīmad-Bhāgavatam, which is our very means of conquest, I offer my respectful obeisances unto the Personality of Godhead Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the supermost human being, unto mother Sarasvatī, the goddess of learning, and unto Śrīla Vyāsadeva, the author." [SB 1.2.4]

Prabhupāda: This is the paramparā system. As you get knowledge, step by step… Kṛṣṇa is the original spiritual master, and then from Kṛṣṇa, Lord Brahmā learned the Vedic knowledge. Tene brahma hṛdā ādi-kavaye [SB 1.1.1]. In the Bhāgavata it is said that "Wherefrom Brahmā got his knowledge?" Because whenever we want to get knowledge, we must approach a superior person to get knowledge. Tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. Guru means superior. So who was the superior person when Brahmā got knowledge? Because there was no other creature. He is the first creature. Therefore it is said, "The superior person was Kṛṣṇa, but He was not present." We see, Kṛṣṇa was present before Arjuna, but nobody was present before Brahmā. Therefore it is said, tene brahma hṛdā ādi-kavaye, hṛdā: "through the heart." Because Kṛṣṇa is situated in everyone's heart. Actually, He is the spiritual master, caitya-guru. So in order to help us, He comes out as physical spiritual master. And therefore sākṣād-dharitvena sama… Spiritual master is representative of Kṛṣṇa. Kṛṣṇa sends some sincere devotee to act on His behalf, and therefore he is spiritual master.

So this is the paramparā system. As you receive knowledge step by step… Nārāyaṇa, Kṛṣṇa, instructed Vyāsadeva. Brahmā, Brahmā instructed Nārada. Nārada instructed Vyāsadeva. Vyāsadeva instructed his disciple Madhvācārya. In this way we have to go through also, in the same way. First of all, offer respect to the spiritual master, as he has done to Śukadeva Gosvāmī. Taṁ vyāsa-sūnum upayāmi guruṁ munīnām. So then his spiritual master, then his spiritual master, then his spiritual master, then his spiritual master. Just like you have got the pictures. First of all, your spiritual master, then his spiritual master, then his spiritual master, his spiritual master, his spiritual master-ultimately Kṛṣṇa. This is the process. Don't try to approach Kṛṣṇa directly, jump over. That is useless. As you receive knowledge through the steps, paramparā system, similarly, we should approach Kṛṣṇa through these step.

nārāyaṇaṁ namaskṛtya

naraṁ caiva narottamam

devīṁ sarasvatīṁ vyāsaṁ

tato jayam udīrayet

[SB 1.2.4]

In this way you become glorified.

(reads from the purport) "All the Vedic literatures and the Purāṇas are meant for conquering the darkest region." Tamo 'ndham. We have already discussed. Atititīrṣatām. Saṁsāriṇāṁ karuṇayāha. Saṁsāriṇāṁ karuṇayāha purāṇa-guhyam. Adhyātma-dīpam atititīrṣatāṁ tamo 'ndham. Atititīrṣatām. That is human civilization, how to get out of this darkness of ignorance. Not the dogs and cats jumping in very jubilant, "I am a big dog. Let me jump over." This is not civilization. That is animal civilization. They are jumping naked, we are jumping dressed. That's all. That is the difference. Otherwise, where is the difference? So long we have got this bodily concept of life, "Let me enjoy this body, senses…" Body means the senses. Indriyāṇi parāṇy āhuḥ. So long one is in the darkness, his predominant feature of enjoyment is the senses. That's all. "Let me enjoy. I have got this tongue. Let me whole day go to the restaurant, cut throat of this animal, that animal, and enjoy, and let him go to hell. Let me enjoy." This is jihvā-lobha.

Tā'ra madhye jihvā ati lobhamoy sudurmati tā'ke jetā kaṭhina saṁsāre. Bhaktivinoda Ṭhākura says, "Amongst the senses, the most powerful sense is the tongue." Most powerful sense. You see? They are smoking, chain smoker, going on, going on. What is this? There is some sensation. And if we smoke cigarette or drink, it is simply the tongue. The tongue is dictating, "Do this, do that. Take this, take coffee, take tea, smoke, take flesh, take chicken, take this, take this, take…" That means that out of the all senses, the tongue is most formidable. Therefore Bhaktivinoda Ṭhākura says, tā'ra madhye jihvā ati lobhamoy sudurmati tā'ke jetā kaṭhina saṁsāre. It is very difficult to conquer over the tongue. And if you can conquer over the tongue, then you can conquer over the belly, and then you can conquer over the genital. The straight line, one after another. Tā'ra madhye jihvā ati.

So you know the story, that one dog was crossing over a small rivulet, and he saw the picture of another dog in the water. And actually, there was no dog. He was carrying some food in his mouth, and he saw another dog within the water. So he thought, "Let me take his foodstuff from the mouth," and as he opened the mouth, he wanted to take the other dog's foodstuff, so whatever he had, gone. You see? This is dog philosophy, "Take away." Take other's meal; he loses his own. This is called illusion, māyā. You did not read this, Aesop's Fable story? It is very instructive story. This is dog's philosophy. This is dog's philosophy. All these so-called empire… This Roman Empire was expanded. The British Empire was expanded. Now they have lost everything. Finished. Finished. The dog's business was finished.

So this kind of expansion, unnecessarily… Therefore our philosophy is "Be satisfied whatever God has given you." Tena tyaktena bhuñjīthā mā gṛdhaḥ kasya svid dhanam [Īśo mantra 1]. You be satisfied whatever is given to you by God, allotted to you. Don't try to encroach upon other's property. This is civilization. But man is transgressing this law, nature. They are not satisfied to become localized. They want to expand. If you want to expand, but expand something which will be beneficial to the human society. Just like we are expanding Kṛṣṇa consciousness. That is required to be expanded. Because the cats and dog civilization will be controlled. But to expand the cats and dog civilization to compete with another dog is the same story, Aesop's Fable story, to capture the other dog and take his foodstuff, and then lose everything. This is very instructive.

So the real business is saṁsāriṇām, saṁsāriṇām, adhyātma-dīpam atititīrṣatām. One should come to senses, that "I am eternal. I hear from Kṛṣṇa, the Supreme Personality of Godhead, that na hanyate śarīre, na hanyate hanyamāne śarīre [Bg. 2.20], I am not finished after my body's finished. Then, if I am not finished, where do I go? Where I remain?" This is intelligence. But they have no information that the eternal soul, na hanyate hanyamāne śarīre [Bg. 2.20]. They are thinking, "All of a sudden my this body has developed, and we have got good senses. Let us enjoy the senses. There is no life. It is finished." Big, big professor in Russia, that Professor Kotofsky, he told me, "Swamiji, after finishing this body, there is anything… Everything is finished." That is the basic principle of modern civilization, that "There is no life after death, and whatever senses we have got, let us enjoy it." Then bhasmī-bhūtasya dehasya… That it is a new thing. This atheistic philosophy was there long, long ago. They have not discovered anything new. It is already there. In India, the atheistic philosophy was already there. Cārvāka Muni, he used to say, "Enjoy life, senses. Gratify your senses some way or other." "No, I have no sufficient money." Ṛṇam kṛtvā: "Take. Beg, borrow, steal. Bring money." There are three methods of getting money. If one hasn't got money, then beg. Just like we are beginning, professional beggar, sannyāsī. They beg, borrow. And those who are not beggar, they borrow from friend, or steal, by hook and crook. So that is Cārvāka theory. "Bring money some way or other. Beg, borrow or steal." Ṛṇaṁ kṛtvā. Ṛṇaṁ kṛtvā, the very word is used. "If you have no money, then take loan from your friends." Ṛṇaṁ kṛtvā ghṛtaṁ pibet yāvaj jīvet sukhaṁ jīvet. "Now, I have to pay back. How can I take loan? If I don't pay, then I shall remain debtor, and I will have to pay in my next life." "No, no, don't bother about next life." Bhasmī-bhūtasya dehasya kutaḥ punar āgamano bhavet: "When your body, when it is finished, it will be burnt into ashes. Then the ashes will be lost. No more you are coming."

So this is going on. Because people have no knowledge about the next life, they are not interested with the spiritual education. That is the difficulty. They are not at all interested. Why people do not come here? They think that "These people will say that there is life after death, and if you do not do nicely, you will have to suffer. All this nonsense we have to hear, utopian." They are not interested. They are so dull. The facts… Kṛṣṇa is giving example. Dehino 'smin yathā dehe kaumāram… [Bg. 2.13]. As you are changing your body… We have changed, every one of us, we have changed body. I was a baby. I was a child. I was a boy. I was young man. Now I have got a different body. Where have those bodies gone? They have no brain to think. I had all these bodies-that's a fact. And they are not existing now, that's a fact. And still I say, "There is no other body after death." What is the reason? What is the logic? How simple logic is given by… Not ordinary person, Kṛṣṇa, the Supreme Personality of Godhead, says that "As you have changed so many bodies, passed through so many bodies…" Every… Medical science says every minute we are changing body. That's a fact.

Just like the other day, Dr. P. Bannerjee came. That girl I saw changing from ten, twelve years ago. In 1955 I saw that girl, 1955. How many years ago?

Dhanañjaya: Nineteen years.

Prabhupāda: So that girl has grown up now nineteen years. At that time she was on the lap of her mother. So I said, "Oh, your daughter has grown up so much." She has changed so many bodies. But that body which I saw in 1955, that does not exist. Where is the illogical? That body is not existing, but the girl is there, and mother, father, "Yes, yes, she is my daughter, that daughter which you saw so little." The body has changed so many times.

So similarly, when I shall give up this body, I must have another body. And Kṛṣṇa says tathā dehāntara-prāptiḥ [Bg. 2.13]. This is called saṁsāra. The saṁsāra means repetition of different bodies. That is called saṁsāra. Here, saṁsāriṇāṁ karuṇayā. Therefore this Kṛṣṇa consciousness movement is to be compassionate to these rascals who are in the cycle of changing body after body. It is a great movement. Everyone, all over the world, they are thinking there is no life after death. But that is not the fact. The fact is as you have changed so many bodies in this life, you have to change this body, you have to accept another body. It is a great dangerous position. That they do not think. If I accept another body of a tree, then I will have to stand in one place for thousands of years. This is the science. Now I cannot stay for five minutes in the Bhagavad-gītā class, but if I am given the body by nature… Prakṛteḥ kriyamāṇāni. You are under the grip of nature. You cannot say… You cannot stop your death. When nature asks you, "Now you must die," your science cannot stop this. So you are under the grip of the nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ. So if the nature gives you, now you take this body of banyan tree and stand here for five thousand years, how can you stop it? Will your scientific knowledge can stop it? Is it possible? Then what is your science? If you are under the grip of the material nature,

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Although he is pulled by the ear, by the material nature, he is thinking he is free, he is freedom. They are struggling for freedom. What is this nonsense, freedom? You are under the grip of the material nature. Where is your freedom? Now you have got, nature has given you this human form of body. Next you may get another body, next you may… That is completely under the control of material nature.

So they do not know. They do not know, completely in darkness. Tamo 'ndham. Therefore those who are eager to cross over the ocean of ignorance, for them, these instructions are there. Nārāyaṇaṁ namaskṛtya naraṁ caiva narottamam [SB 1.2.4]. You have to go in the paramparā system, submission, tapasya, jñāna. Bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ. So by jñāna, by knowledge, by tapasya, you have to make progress. This is Kṛṣṇa consciousness movement.

Thank you very much. (end)

680802SB.MON

Śrīmad-Bhāgavatam 1.2.5

Montreal, August 2, 1968

Prabhupāda:

munayaḥ sādhu pṛṣṭo 'haṁ

bhavadbhir loka-maṅgalam

yat kṛtaḥ kṛṣṇa-sampraśno

yenātmā suprasīdati

[SB 1.2.5]

This is a whole conversation between great sage, Sūta Gosvāmī, and many brāhmaṇas assembled in Naimiṣāraṇya. (aside:) What is this child?

Jayapatākā: Excuse me. Could those who have young children please take them out during the lecture. Thank you.

Prabhupāda: So this Sūta Gosvāmī, the speaker, is congratulating the assembly on account of their inquiring about Kṛṣṇa. Kṛṣṇa-sampraśnaḥ. Yat kṛtaḥ kṛṣṇa-sampraśnaḥ: "You have inquired on a very nice subject matter, about Kṛṣṇa and about dharma." Yat kṛtaḥ kṛṣṇa-sampraśnaḥ, bhavadbhir loka-maṅgalam. This kind of question is very auspicious for everyone. When we inquire about Kṛṣṇa and we speak about Kṛṣṇa, we are both benefited. So he was very glad when he was questioned about Kṛṣṇa and about dharma, because those who have read Bhagavad-gītā, they know that Kṛṣṇa appeared for two purposes. One purpose is dharma-saṁsthāpanārthāya, for reestablishing religious principles. And paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8], to give protection to the sādhus. Sādhu means those who are devotees of God. They are called sādhu. And the nondevotees, they are called duṣkṛtām. Duṣkṛtām means those who are always engaged in sinful activities. They are called duṣkṛtām. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām.

So two purposes. Kṛṣṇa's appearance is means for two purposes. So the question was that,

brūhi yogeśvare kṛṣṇe

brahmaṇye dharma-varmaṇi

svāṁ kāṣṭhām adhunopete

dharmaḥ kaṁ śaraṇaṁ gataḥ

"Kṛṣṇa appeared for reestablishing the religious principles, but after His disappearance, who has taken charge for this department?" That was their question. So Sūta Gosvāmī is congratulating them, that "This question is very auspicious," loka-maṅgalam. Loka means this world, and maṅgalam means auspicious. So first of all he is explaining what is dharma. Dharma is translated in English as "religion," but actually, it does not convey the real import of dharma. As I have many times explained in these meetings, that dharma means some particular characteristic which you cannot change. That is called dharma. Dharma does not mean a particular type of faith. Faith is different thing. Faith is followed blindly or by social custom or something else. Faith is different. But dharma, either you change social custom, country, time, space, it cannot be changed. That is dharma.

So that dharma is enacted by the Supreme Personality of Godhead. Just like Kṛṣṇa says, dharma-saṁsthāpanārthāya: "For the matter of reestablishing the principles of dharma." There is difference of understanding between dharma and "religion," although the Sanskrit word dharma is translated into English as "religion." Religion in the dictionary it is explained as faith, but dharma is different. Dharma you cannot change. In whichever condition you are, you have to follow the special characteristic. And that I have already explained. That special characteristic is that every living entity is engaged in service for others, every living entity. Human being, birds, beasts, animal-every living entity is giving service to somebody else. That is dharma.

Therefore, Bhāgavata is explaining the nature of dharma, what is dharma. It is said here, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje: [SB 1.2.6] "That is first-class religion which teaches how to render service to the Supreme Personality of Godhead." That is first-class religion. There is no consideration of which type of dharma, or faith, you are following. It doesn't matter. You may become a Christian, you may become a Muhammadan, you may become a Hindu, or whatever. There are many religious sects or faiths all over the world. But our, this Kṛṣṇa consciousness movement, which is called Bhāgavata-dharma… Bhāgavata-dharma means relationship with God and execution of our duties in that relationship. That is called Bhāgavata-dharma. First of all we must know what is God. Then we must know what is our relationship with God. Then, as soon as relationship is known, then what is our duty? Just like if you are admitted in some institution or in some office… [break]

…our relationship. So everyone, every religion, accepts "God is great," sum total definition. That's a fact. God is great. And we are minute, small. In the Bhagavad-gītā it is stated, mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. God says, Kṛṣṇa says, that "All these living entities, they are My part and parcel." Part and parcel means… We can understand very easily. Just like this finger is part and parcel of my body. Everyone can understand it. So we are part and parcel of God. Take the whole body of God, the virāḍ-mūrti or the gigantic universal form. In whichever you like, you take. So every one of us is part of that universal body. Mamaivāṁśaḥ. So the same example: the finger or the one piece of hair, whatever you take, it is the part and parcel of the body. Whole combined together, it makes the body. Similarly, we all living entities in different forms…

There are 8,400,000's of forms. All together, every one of us, not only human being, but also animal, beast, birds, trees, plants, insect, everyone-they are all part and parcel of the Supreme, just like the hair, a piece of hair, is also part and parcel of the body. When one hair is picked up, you feel pains and pleasure. When the finger is pinched, you feel pains and pleasure-because they are part and parcel. Now, this is our relationship with God: part and parcel. God, or Kṛṣṇa, is the whole, and we are part and parcel. Then what is our duty? If this relationship is accepted, then what is the duty of the part and parcel? The duty of the part and parcel is to serve the whole. Anyone can understand. This finger is part and parcel of my body, so as the body desires, the finger is working. I desire the finger may work here like this; immediately works.

So there is no difficulty to understand what is our duty. Our duty is to serve the supreme whole. But we have manufactured so many duties. This service is there. Everyone is engaged in some sort of service, but the program of service, they are different. Somebody is thinking that "I must render service to my nation." Another is thinking that "I must render service to my society." Another is thinking, "I must render service to my family." So either you take family-wise or bodily-wise or society-wise or community-wise or national-wise or humanity-wise, they are all imperfect unless it is extended up to the Supreme, Kṛṣṇa. Then it is perfect. Any service you do… Service you have to render, either to your personal body or to your family or to your society or to your community, or to the human nation, or to the whole humanity. Service everyone is… Or in the office. That is our characteristic. We render some service. Therefore the Bhāgavata says that "That is complete service." Our dharma means the characteristic duty. That duty is to render service.

So Śrīmad-Bhāgavata says, sa vai puṁsāṁ paro dharmaḥ: "That type of service is first class, transcendental." There are two kinds of services, para and apara. In Sanskrit para means transcendental, and apara means material. Spiritual or material. Because we have two understandings, matter and spirit. Everything is material or spiritual, mundane or transcendental. So here Bhāgavata says, paro dharmaḥ. Paro dharmaḥ means spiritually. Material dharma-temporary. Just like if you feel yourself as part and parcel of the American nation, if I feel myself as part and parcel of Indian nation, this is not para. This is apara, because your relations with America, or an Indian's association with India, is temporary. You may remain as American, say, for hundred years. Not so much. Generally, fifty, sixty, seventy, utmost hundred years. Then, after hundred years, as soon as your body is changed, even as human form of body, you may not be American-you may be Chinaman. Or if not human form of body, then we may become something else, god's or dog's also. There is no guarantee because after you give up this body you are completely under the grip of material nature. The material nature will award you a particular type of body according to your work. So as soon as the body is changed, the whole atmosphere is changed. You are no longer American. You are no longer Indian. You are something else. Therefore your characteristic of rendering service to the nation, that is not permanent. That is temporary, apara. Apara means temporary, inferior.

But because you are soul, spirit soul, part and parcel of God, you have got a particular duty. That is eternal duty. That eternal duty is described here, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. And adhokṣaja. Adhokṣaja, this Sanskrit word, is applicable to this Absolute Truth. Akṣaja, adhokṣaja. Akṣaja means experimental knowledge, things which you can perceive by your present senses. Just like you can touch. You can understand a thing by touching, if it is hard or soft, liquid or solid. You can smell, you can hear-so many sensual activities. So things which you can perceive by your sensual activities, they are called direct knowledge or knowledge by experiment. But which is beyond your experiment, that is called adhokṣaja. Adhokṣaja means beyond your sense perception. So God's another name is Adhokṣaja, means beyond our perception. You cannot understand God by directly seeing or directly smelling, or directly hearing, or directly tasting or touching. It is not possible at the present moment unless you are spiritually advanced, unless our seeing power is rectified or hearing power is modified. In this way, when our senses are purified, then we can hear about God, we can see God, we can smell God, we can touch God. That is possible. To training in that science, how to see God, how to hear God, how to touch God-by your senses, that is possible. That science is called devotional service or Kṛṣṇa consciousness. So therefore, Bhāgavata says, "That is first-class religious system by which you can develop your dormant service attitude for God." That is first-class religion.

Now everyone can test which one is first-class religion because by the result of such activities one will be able to render service to the Supreme. When you render service to somebody, unless you understand something about him, you cannot render service. That is not possible. You cannot render service in the air. You must have some understanding, that "Here I am actually rendering service." That is realization. If I say that "You do something like this, blindly," you cannot do it for long time. On my request you can do it for some time, but unless you understand why you are doing, whether you are deriving any benefit out of it, you cannot prolong that activities. Therefore the religion or the process of transcendental activities by which one can render service to the Supreme Lord, that is first-class religion. This is the definition given by Bhāgavata. Don't try to understand, "This is Christian religion," "This is Hindu religion," "This is Muhammadan religion," or "This is something other," but try to understand whether that process of religion is teaching you how to love God. That is the test. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Bhakti means rendering service.

So when one learns how to render service to the Supreme Personality of Godhead, direct service, then that is the ultimate goal of religious principles. In the Bhagavad-gītā also, the Lord says, sarva-dharmān parityajya: [Bg. 18.66] "You give up all types of religious principles." Sarva-dharmān. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: "Simply just surrender unto Me," because this is religion. Anything which does not teach how to surrender to Kṛṣṇa of God, that is not religion. Therefore I said in the beginning, there is some difference of meaning between "religion" and dharma. Religion and dharma. Religion is a faith, but dharma is the original characteristic of the living entity. And here Kṛṣṇa says that "You give up all types of faiths," because we have created so many faiths within this world, according to time, circumstances, country, atmosphere, everything, we have got different faiths. But Kṛṣṇa says it is not the question of faith; it is the question of actual relationship. Because every living entity is part and parcel of Kṛṣṇa, and the duty of part and parcel is to render service to the whole, therefore Kṛṣṇa came to establish this type of religion, this first-class religion. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. So any religion.

Now, you should understand Kṛṣṇa as God. When we speak of Kṛṣṇa… Last week I explained that if there can be any name of God… There are many thousands of names of God. Somebody says, "God has no name." Yes, God has no particular name because, as I explained, God's name is ascertained according to His activity. Just the other day I explained. God appeared as the son of Nanda Mahārāja, so He is called son of Nanda. That is another name, Nanda-nandana. Nanda-nandana means one who gives pleasure to Nanda. So everyone's son, child, gives pleasure to his parents. So Kṛṣṇa, by His activities, childhood activities, He gave pleasure to His father and mother, Yaśodā and Nanda. Therefore He is known as Yaśodā-nandana, Nanda-nandana. He was lover of Rādhārāṇī; therefore He is called Rādhā-ramaṇa. In this way, Kṛṣṇa has got different names, or God has got different names, according to His activities. But His real name is Kṛṣṇa. Kṛṣṇa means all-attractive. He attracts everyone. Kṛṣṇa attracts both the nondevotees and devotees. Devotees are very much attracted to Kṛṣṇa to render service, and nondevotees are attracted to Kṛṣṇa to kill Him, but everyone is attracted. Somebody is attracted to vanquish God. That is also another attraction, indirect attraction. If I always think of my enemy, "How shall I vanquish him?" that is an attraction. And if I think of somebody, of my friend or somebody, "How shall I make him happy?" that is also attraction.

So there are two classes of men in this world. One class is trying to serve God, another class is trying to kill God. There is no third division. So those who are trying to kill God, that is an attraction. And those who are trying to serve God, that is also attraction. Therefore God is all-attractive. Just try to understand whether this definition is complete, that Kṛṣṇa means all-attractive. Therefore Bhāgavata says, kṛṣṇas tu bhagavān svayam [SB 1.3.28]. There may be many Gods, according to our conception. God means all-powerful, or full of… Our definition, in the Vedic śāstra: God means full of all opulences. There are six kinds of opulences: to become rich, to become very powerful, influential, very much famous, very beautiful, very wise, and very much renounced, unattached. The six kinds of opulences, when they are found in fullness somewhere, that is God. This is the definition of God, these six kinds of opulences.

We have seen many rich men, but if you find out somebody, that nobody is richer than him, then he is God. We have seen many men, wise men, but if you find out somebody-nobody is wiser than him-then he is God. In this way, the six opulences, when they are full represented in one person, he is God. He is Kṛṣṇa. When Kṛṣṇa was present on this planet, He exhibited all these opulences in fullness. Nobody could conquer Him. Nobody was richer than Him. Nobody was beautiful. In the history of the world, you cannot compare with Kṛṣṇa anybody has more rich, more beautiful, more wise, in this way. Therefore, Bhāgavata ascertains, kṛṣṇas tu bhagavān svayam: "The original Personality of Godhead is Kṛṣṇa." So the Bhāgavata-dharma is: if anyone is taught how to love Kṛṣṇa, that is first-class religion.

Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. What kind of bhakti? Now, there are sometimes motive. If I want to render some service unto you in this material world, I make friendship with you, I flatter you, I invite you at home to give you something to eat. But generally there is some motive, that "If I can make friendship with this man, I'll execute such-and-such motive through him." Here it is said that when you render service to God, or Kṛṣṇa, there may not be any motive. That is not service. That is not pure service. If you have got some motive, that "I will render service to God or Kṛṣṇa for this purpose, for this particular purpose," then it is not very first-class religion. If you want to serve God with some motive… Motiveless, ahaitukī, no cause. Ahaituky apratihatā. Apratihatā means it cannot be checked. If you want to render service to God, it cannot be checked at any circumstance. Nobody can say that "Because I am poor, I cannot serve God." No. God can be served both by the poor and the rich without any difficulty, because it is not material affair.

When there is material transaction, if I want to purchase something, then I must have the requisite money to purchase. It is conditioned. But if you want to render service to God, or Kṛṣṇa, there is no condition. Therefore ahaituky apratihatā: "It cannot be checked." Because I am born in particular type, particular time, or particular country, I cannot render service to Kṛṣṇa-that's not a fact. Anywhere, any part of the world, any part of the universe, any man, in any condition, he can serve Kṛṣṇa. There is no impediment. Ahaituky apratihatā. And when that type of religion is followed, to serve the Supreme Absolute without any motive, and without any impediment, then you will be happy. Yayātmā suprasīdati. You are wanting happiness, peace. So if you try, if you learn how to love Kṛṣṇa without any motive and without any impediment, then you will be happy. This is the program of Kṛṣṇa consciousness, to make everyone happy. Ātmā, yayātmā suprasīdati. Prasīdati means fully satisfied. Yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ.

There are many examples. Just like Dhruva Mahārāja. He went to worship God with a motive. His father did not accept him on the lap. His stepmother insulted him, that "You cannot sit on the lap of your father because you were not born in my womb." (noises) (aside:) Stop that. So he went to worship God in the forest with a motive. He was a kṣatriya. He was determined that "I must have my father's property." And everyone thinks like that, some motive. But his mother advised that "Your determination… Your, this promise can only be fulfilled if Kṛṣṇa helps you. Otherwise, it is impossible." So he went to worship Kṛṣṇa. But actually, when he met Kṛṣṇa face to face, he said, svāmin kṛtārtho 'smi varaṁ na yāce: [Cc. Madhya 22.42] "My dear Lord, simply by seeing You I have become satisfied. I don't want anything more from You." That is the result of pure devotion. Even one goes to God with a motive, but if he actually becomes a devotee, he becomes motiveless, no more motive. Simply by association, simply by serving God, he is so satisfied that he has no more demand, "Sir, I want this." That is recommended here. Sa vai puṁsāṁ paro dharma yato bhaktir adhokṣaje. If we can promote ourself, elevate ourself, to the standard of loving God without any motive, without any return… Sometimes we go to God for some return. That is motive. So no. God should be loved, as Caitanya Mahāprabhu taught us, āśliṣya vā pāda-ratāṁ pinaṣṭu māṁ marma-hatāṁ karotu vā adarśanāt [Cc. Antya 20.47].

Sometimes… Just like Dhruva Mahārāja went into the forest to see God. But here Caitanya Mahāprabhu teaches, marma-hatāṁ karotu vā adarśanāt: "If You break my heart perpetually by not being present before me." He doesn't say that "We want to see God." Doesn't matter. "Why I shall see God? He is busy. Why shall I call Him to become present in my presence? No. Although I am broken-hearted… I would have been pleased to see God, but doesn't matter if He does not come." That is pure devotion. "Oh, I served God so many years, and still I could not see Him. Oh, give up this job. Let me go to māyā." That is not devotion. That is motive. I wanted to serve God with a motive. As soon as the motive is not fulfilled…

One German friend, my Godbrother, he said, in the last war, in the First World War, every, all manpower went to the active field. So the sister, generally women, left. Women means sister, mother, or wife. So they went to church: "My husband may come back. My brother may come back," or "My son may come back." But nobody came back, so they become atheist. Because they went to the church with some motive and the motive was not fulfilled, they became atheist. Therefore this type of devotion is not pure devotion. Motive… God is not meant for supplying your orders because He takes service. He does not serve anybody. So if we want to bring God for our service, we may be disappointed because God does not agree to serve anybody. He is the master, supreme master. How you can expect that God will come to serve you? But God supplies everyone's necessity, but if you want more than your necessity, that is a different thing. That may not be supplied by God.

Therefore we should not approach God with a motive. We should simply approach God to love Him, that's all, without any return. That is pure devotion. That is described here:

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

If you want really peace by worshiping God, by rendering service to God, then you should learn how to love Kṛṣṇa without any motive. That kind of love will never be checked. You will never be hampered in executing devotional service. And that is first-class religion.

Thank you very much. Hare Kṛṣṇa. (end)

720220SB.VIS

Śrīmad-Bhāgavatam 1.2.5

Visakhapatnam, February 20, 1972,

At Ladies Club

Prabhupāda:

munayaḥ sādhu pṛṣṭo 'haṁ

bhavadbhir loka-maṅgalam

yat kṛtaḥ kṛṣṇa-sampraśno

yenātmā suprasīdati

[SB 1.2.5]

Ladies and gentlemen, I thank you very much for your kindly coming here to participate in this Kṛṣṇa consciousness movement. So I am reciting one or two verses from Śrīmad-Bhāgavatam, First Canto, Second Chapter, wherein Sūta Gosvāmī describes to the great sages assembled in Naimiṣāraṇya in respect of the importance of Kṛṣṇa consciousness. Naimiṣāraṇya, perhaps you have heard the name. At present there is a railway station near…, between Hardoi and Lucknow in Uttar Pradesh. The station is called Nimsar, and still the Naimiṣāraṇya atmosphere is maintained there. It is a very nice, sacred place. If you go there, you will feel immediately Kṛṣṇa consciousness. So, in that meeting, the great sages and saintly persons assembled there inquired from Sūta Gosvāmī that "After departure of Lord Kṛṣṇa, wherein the principles of religions are kept?" Kṛṣṇa appeared for re-establishing the religious principle, dharma saṁsthāpanārthāya. When Kṛṣṇa, or any incarnation of the Lord descends, there are two kinds of missions. One mission is paritrāṇāya sādhūnām [Bg. 4.8]. The sādhus, or the devotees, they are very much anxious to meet God, Kṛṣṇa, so He fulfills the desires of the sādhu, and by the way He also vināśāya ca duṣkṛtam. Duṣkṛtaḥ means sinful, impious, to kill them.

So Kṛṣṇa has got two businesses. One, to give protection to the devotee, and the other is to kill the demon. Just like Kṛṣṇa appeared as keśava dhṛta narahari-rūpa, Nṛsiṁhadeva, and Narahari, Nṛsiṁhadeva, one side He was blessing Prahlāda Mahārāja, the devotee, and the other side He was killing his atheist father, Hiraṇyakaśipu. You have seen the picture. So Kṛṣṇa, when He has got the fighting spirit… Because Kṛṣṇa is the source of everything, janmādy asya yataḥ [SB 1.1.1]. Here in this world also, you find two things: friendship and hostility. Just like modern political atmosphere, sometimes there is conference of friendships, and sometimes there is fight with lethal weapons. So this duality is visible in this material world, but in the spiritual world there is no duality. There is absolute peace and… [break]. …So when He wants to fight, He comes here, because here there are many demons. So His fighting spirit is satisfied. Otherwise, for killing the demon, Kṛṣṇa does not require to descend. There are many agents of Kṛṣṇa. For example, this city, Visakhapatnam, on the seashore, if Kṛṣṇa desires, this whole city can be killed in a second, simply by overflooding the sea, or by storm. He has got many agents, parasya śaktir vividhaiva śruyate [Cc. Madhya 13.65, purport]. Or the material agents, Durgā devī, she can all, do all these things. So Kṛṣṇa does not require to descend for killing the demons, but when He feels, just like a rich man sometimes feels to contest with some wrestler, that does not mean he requires it. That is the Kṛṣṇa spirit. He is all-blissful. So when Kṛṣṇa comes, descends, there are many demons. He especially comes for the devotee. But when He fights with the demon, that is also His favor, because anyone killed by Kṛṣṇa, he immediately attains liberation. Therefore Kṛṣṇa is absolute. Either He fights or blesses, the result is the same.

So this inquiry was made by the great sages in Naimiṣāraṇya, that "After departure of Kṛṣṇa, wherein the principles of religions are kept?" So the answer was given by Sūta Gosvāmī. He says, in the very beginning, munayaḥ sādhu pṛṣṭo 'ham: [SB 1.2.5] "Your question is very auspicious." Munayaḥ sādhu pṛṣṭo 'haṁ bhavadbhir loka-maṅgalam: "This question is very auspicious to the human society." Why? Yat kṛtaḥ kṛṣṇa-sampraśno: "Because you have inquired about Kṛṣṇa." So, someway or other, if you talk of Kṛṣṇa, then it is loka-maṅgalam. Those who are talking about Kṛṣṇa and those who are hearing about Kṛṣṇa, both of them are benefited. It doesn't matter whether he understands or not, if he simply (aside:) You can stop. These children are creating disturbance. So the purpose is that this Kṛṣṇa consciousness movement is hearing and chanting about Kṛṣṇa. The shortcut is to chant the Hare Kṛṣṇa mantra. So anyone who chants this Hare Kṛṣṇa and anyone who hears Hare Kṛṣṇa, both of them are benefited.

There is another verse in this chapter:

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

Our heart is filled up with dirty things. The dirty things is misunderstanding. The first misunderstanding is accepting, identifying oneself with this body: "I am this body," "I am American," "I am Indian," "I am Hindu," "I am Muslim," "I am Christian," "I am this," "I am that." This identification is one of the greatest misunderstanding, and when Kṛṣṇa began His teaching in the Bhagavad-gītā, He first… Because Arjuna accepted Him a his spiritual master. In the beginning he was talking like friend, but when the questions were not solved, Arjuna accepted Kṛṣṇa as his spiritual master, śiṣyas te 'haṁ śādhi māṁ prapannam [Bg. 2.7]. At that time, when Kṛṣṇa was accepted by Arjuna as his spiritual master, He first of all chastised him. He said, aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase [Bg. 2.11]. Because Kṛṣṇa…, Arjuna was talking as a family man, so therefore He first of all chastised him that "You are talking from a low-grade platform, but you are talking just like a learned man. You are not learned." Gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. "You are not talking like a learned man." That means Kṛṣṇa indirectly said that "You are a fool. You do not know what is your identification."

Then He explained that,

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

The soul is eternal and the body is temporary. It is changing every minute. Just like from our mother's womb, our first birth takes place between the father and mother. Two secretions emulsified, forms into a pealike body, a small pealike body. First night the soul takes shelter within that body, and the mother supplies the energy, and it develops. From that pea it becomes a small body, but the small body becomes greater and greater, and when it is fit for developing, or increasing in this material atmosphere, mother delivers the child and again it becomes developing. So developing means changing the body. Child's body… Every one of us had a body like a child, baby, but that body is now missing; we have got a different body. Young man has got a different body, old man has got a different body. So this is a fact, that the soul is there, but body is changing. Therefore the natural conclusion should be that when we leave this body, I take another body.

There is no difficulty to understand this reasonable proposition of Bhagavad-gītā.

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

As dehāntaram, from childhood to boyhood, boyhood to youthhood, is dehāntaram, another body, similarly, old man, when the body is very old, it cannot be used anymore, or the supply ingredients is almost finished, then this body we give up; we accept another body. Now this body we are changing from multiforms of bodies, jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati kṛmayo rudra-saṅkyakāḥ, in this way 8,400,000 species of body we are changing. And this human form is the greatest benediction for the soul to understand Kṛṣṇa. And Kṛṣṇa says if in this body we try to understand Kṛṣṇa, janma karma me divyam yo jānāti tattvataḥ [Bg. 4.9], if we simply to understand Kṛṣṇa, how Kṛṣṇa comes, what is His business, paritrāṇāya sādhunaṁ vināśāya ca duṣkṛtaṁ dharma-saṁsthāpanārthāya [Bg. 4.8], what kind of religious principles He re-establishes, sambhavāmi yuge yuge…

So these things are explained very nicely in the Bhagavad-gītā. Everyone in India knows Bhagavad-gītā, and not only in India, throughout the whole world Bhagavad-gītā is very well known and widely read book of knowledge. I have traveled all over the world. In every country there are different language, translations of Bhagavad-gītā, and in Japanese countries there is Bhagavad-gītā, in Muslim countries there is Bhagavad-gītā. So Bhagavad-gītā is the universal book of knowledge, and our Kṛṣṇa consciousness movement is based on this Bhagavad-gītā. We have not manufactured anything. The same thing, which is very, very old, at least from historical point of view it is five thousand years old, but from scriptural point of view it is more than forty millions of years old. So our Kṛṣṇa consciousness movement is based on this Bhagavad-gītā, because it is full of kṛṣṇa-sampraśno. Here Sūta Gosvāmī says, yat kṛtaḥ kṛṣṇa-sampraśno loka-maṅgala. "The questions raised by you," bhavadbhiḥ, "by you, loka-maṅgala." The Bhagavad-gītā should be read very widely, and should be understood very widely. That is the only source of auspicity for the human society. But don't misrepresent it. It has become a fashion now to misrepresent, comment on Bhagavad-gītā according to one's whims. That is very dangerous. That is very dangerous. Bhagavad-gītā should be read, should be understood as prescribed in the Bhagavad-gītā. Kṛṣṇa says, in the Fourth Chapter, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. The Bhagavad-gītā should be understood by the line of disciplic succession of authorized ācāryas. Fortunately, in your South India all the great ācāryas appeared-Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, all of them. So you are very fortunate, and the ācārya commentary is also there. Rāmānujācārya commentary is there, Madhvācārya commentary is there. So you take advantage and read them very nicely. That is our request, Kṛṣṇa consciousness. And try to understand Kṛṣṇa. If you simply understand Kṛṣṇa, then the result will be, janma karma me divyam yo jānāti tattvataḥ, in truth, if fact, which you can do only if you follow the ācāryas, not these rascals. Don't follow any rascal. You follow the ācārya, you get the benefit of Kṛṣṇa consciousness. That is our request. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. Then your human form of life will be blessed. You'll get success in obtaining this human form of life. Not only that. You are all mothers here. Teach your children from the very beginning, as it is recommended by Prahlāda Mahārāja,

kaumāra ācaret prājño

dharmān bhāgavatān iha

durlabhaṁ mānuṣaṁ janma

tad apy adhruvam arthadam

[SB 7.6.1]

Prahlāda Mahārāja said that children should be taught about religious principle, especially Bhāgavata dharma. What is dharma and Bhāgavata dharma? Bhāgavata dharma means the dharma of the soul, and ordinary dharma means the dharma of this body. Generally we understand the varṇāśrama-dharma, cātur-varṇyaṁ mayā śṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: [Bg. 4.13] the brāhmaṇas, the kṣatriyas, the vaiśyas, and the śūdras, brahmacārī, gṛhasta, vānaprastha, and sannyāsa. So actually this is our…, Vedic principle is varṇāśrama-dharma. So this varṇāśrama-dharma is in relationship with this body. But we are not this body. Dehāntaraṁ prāp…, we are changing our body. So sometimes we may become a śūdra, sometimes we may become brāhmaṇa-that is change. But when you come to the platform of the soul, na hanyate hanyamāne śarīre [Bg. 2.20], that dharma, when it begins, the dharma of the soul, that is called bhāgavata-dharma, because when one is, uh… I mean, in the platform, on the platform of understanding soul, that is called brahma-jñāna, ātmā-jñāna. So when one comes to the platform of brahma understanding, that is called brahma-bhūta [SB 4.30.20]. Brahma-bhūtaḥ prasannātmā: [Bg. 18.54] when you come to that platform, understanding of the soul, then you become joyful, free from material anxiety. Just like you are on a ship and it is in danger on the ocean, tottering. At any moment you can drown. But somehow or other, if you come to the land, you feel safety, "Now I am safe." Similarly, this bodily consciousness-"I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am this," "I am that"-that is just on the tottering sea. But if you come immediately on the spiritual platform, then prasannātmā, "Now I am safe." Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. To Brahman realized soul, he has no more any hankering, nor any lamentation. So long we are on the bodily platform, we are hankering and lamenting. We are hankering for things which we do not possess, and we lament for things we lose. There are two business: to gain some material profit or lose it. This is bodily platform. But when you come to the spiritual platform, there is no more question of loss and profit. Equilibrium. So brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu [Bg. 18.54]. Because he has no more hankering and lamenting, there is no more enemy. Because, if there is enemy, then there is lamenting, but if there is no enemy, then samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]. That is the beginning of transcendental activities, bhakti.

So our Kṛṣṇa consciousness movement is directly giving this bhakti platform, by the mercy of Kṛṣṇa, in the form of Lord Śrī Kṛṣṇa Caitanya Mahāprabhu. He is distributing Kṛṣṇa immediately, because in this age people are so fallen, mandaḥ sumanda-matayo manda-bhāgyā hy upadrutāḥ [SB 1.1.10]. Alpayu: they're living for a short time, and mandaḥ, mandaḥ means very slow or inferior quality of human being. Not superior. Inferior quality means in this age there is practically no brāhmaṇa; all śūdras. Kalau śūdra sambhavaḥ, actually also it is so, because people in this age, if he gets one nice service, master, he is satisfied. One wife, one service, then his life is dākṣyaṁ kuṭumba bharaṇam. In this age if one can maintain his wife and few children, ah, he is very expert. He is to be considered dākṣa, very expert. You have no more to make any sacrifice. Simply if he is somehow or other able to maintain a wife, that is… That has also become impossible. The social system is coming to such degraded position. In Europe and America I have seen, very few men are family men, you see, because it is botheration. They think it is botheration or it is very heavy task. Actually, in their country it is very heavy task by so many laws and so many conventions. So they avoid marriage. So therefore, in the symptoms of Kali-yuga it has been stated, dākṣyaṁ kuṭumba-bharanam. Kuṭumba means family. If one can maintain his family, he is to be considered as very successful. No, he hasn't got to make dākṣa-yajña, or naradeva-yajña, or so many yajña. No. That he has no means. This is the position. Mandaḥ sumanda-matayo [SB 1.1.10]. And if anyone wants to accept something for spiritual, that is sumanda-matayo, something bogus. He will accept something bogus which has no spiritual, I mean to say, reference. He will accept, "I have… I have got this religion." Mandaḥ sumanda-matayo manda-bhāgyā. Because they're all unfortunate, and upadrutāḥ, and always disturbed and anxious by so many external affairs.

Therefore, in this age Caitanya Mahāprabhu has given us very shortcut method, not manufactured by Him. No saintly ācārya will manufacture his way. He must refer to the Vedic literature. So Caitanya Mahāprabhu picked up the Vedic instruction, harer nāma harer nāma harer nāmaiva kevalam/ kalau nāsty eva nāsty eva nāsty eva gatir anyathā [Cc. Ādi 17.21] from Bṛhad Nāradīya Purāṇa. In the Śrīmad-Bhāgavatam also it is said,

kaler doṣa-nidhe rājan

asti hy eko mahān guṇaḥ

kīrtanād eva kṛṣṇasya

mukta-saṅgaḥ paraṁ vrajet

[SB 12.3.51]

So Caitanya Mahāprabhu picked up these Vedic instruction and introduced it to the world five hundred years ago, and He predicted that this mission should be spread all over the world, and specially the task was entrusted with Indians. He said specifically that,

bhārata-bhūmite manuṣya-janma haila yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

Those who have taken birth as human being in India, they should take this task of distributing Kṛṣṇa consciousness all over the world, for doing well to others. (applause)

So I request that we have made a background only for spreading Kṛṣṇa consciousness, and this movement has a great demand all over the world. They are confused with this materialistic way of life. They are not satisfied. Many thousands and thousands of young men, they are confused. They do not know what to do, but they do not like to live like their fathers or grandfathers. So this is an opportunity for spreading this mission of Caitanya Mahāprabhu, Kṛṣṇa consciousness, and Kṛṣṇa amongst the scholars, amongst the religionists, amongst the philosophers, even amongst people in general. This Kṛṣṇa book, Bhagavad-gītā, is very well known, so take this opportunity, both ladies and gentlemen in India, and present Kṛṣṇa consciousness without any adulteration. Don't do this misservice, adding something rascaldom in Bhagavad-gītā. In Bhagavad-gītā it is simply mentioned, and it is described, that Kṛṣṇa is the Supreme Personality of Godhead. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. There is no greater authority than Kṛṣṇa.

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

These things are there. So my request is that your South Indian people are very intelligent men, and you are benedicted by the blessings of all ācāryas. My sincere request is that you take up this movement seriously and spread all over the world. Join with us.

Thank you very much. (applause) (end)

720403SB.MEL

Śrīmad-Bhāgavatam 1.2.5

Melbourne, April 3, 1972,

Lecture at Christian Monastery

Prabhupāda:

munayaḥ sādhu pṛṣṭo 'haṁ

bhavadbhir loka-maṅgalam

yat kṛtaḥ kṛṣṇa-sampraśno

yenātmā suprasīdati

[SB 1.2.5]

Just I wish to thank you ladies and gentlemen for your coming here, participating in this Kṛṣṇa consciousness movement. This movement is not a new thing or something concocted, but it is authorized and very old movement. There was a meeting about five thousand years ago in a place which is called Naimiṣāraṇya. That Naimiṣāraṇya is still there in India. There is a railway station which is called Nimsar. It is near Lucknow, in the northern part of India. Those who have gone to India, they may know this place. This is very old place. And still, if you go, you will find there immediately a spiritual atmosphere. There are many places in India where, if you go, you will find immediately a spiritual atmosphere.

So this verse I am just now quoting is the verse given by Sūta Gosvāmī, the president of the meeting. In that meeting many learned scholars, brāhmaṇas, they assembled to discuss about Kṛṣṇa. The question was that "After departure of Kṛṣṇa from this planet, dharma and jñāna"-dharma means religious principles, and jñāna means knowledge-"these two things, who has taken care of them?" Dharma-jñānādibhiḥ saha. Actually, human society should be concerned with two things: dharma and jñāna. Dharma means the characteristic. The meaning of dharma translated in English is not adequate. Dharma means which cannot be given up. The so-called dharma, or religion… Suppose I am Hindu and somebody is Christian. This is called faith. The dictionary meaning is: "Religion is faith." So faith can be changed. "I believe in Christian religion." So it can be changed next day-I accept Hindu religion or Muslim religion. But actually, dharma cannot be changed. The example is given: just like water. The characteristic of water is liquidity. So you cannot change this quality of water, liquidity. Similarly, stone is solid. You cannot change the quality of solid. This unchangeable quality is called dharma. That is really Sanskrit significance. Now, you can argue that water sometimes becomes solid, ice. That is conditional. Under certain conditions, the water becomes solid, but immediately it begins to become liquid. It melts. The tendency is to melt, not to keep solidity. So this consistency of keeping water in liquid form is called dharma.

So as everything has got some particular characteristic, similarly we living entities, we must have some particular characteristic. And what is that? That is dharma and jñāna, to understand. Jñāna means knowledge: "What I am? Am I this body, or I am something else?" But if we study, if we meditate on this body… You study every part of your body. Take for example this finger. If you think, "Am I this finger?" the answer will be "No, it is my finger." Similarly, you study any part of your body. You will find that the part of body belongs to you. You'll say, "It is my leg, my hand, my hair, my nose." So many things, "my." Then where is the "I"? That is called jñāna. That is knowledge. Everything is "my," but where I am? Where I am?

Besides that, so far I am concerned, I do not want so many things. So many things. Just like I do not want to become old, but old age is forced upon me. I must become old. I do not want to die. Then death is forced upon me. I do not want to take birth. These are all very troublesome business. We have forgotten birth, death, old age, and disease. But when we are within the womb of our mother, it is very precarious condition. Any medical man knows. We have to live there in this way, in a packed up bag, practically without any air. Airtight condition. Just imagine. Now just at the present moment if you are put into the airtight condition, you will die within three minutes or three seconds. The medical opinion is that. But in the womb of our mother we have to live for clear ten months or more than that in that airtight, packed-up condition. Just imagine how much troublesome condition was there. That is practical. We may have forgotten.

So many things we have forgotten, but that does not mean the trouble was not there. Just like in our childhood so many things happened. We might have forgotten, but that does not mean the trouble was not there. The trouble was there. Similarly, at the time of death, the trouble, or the miserable condition, is so acute that we have to give up this body. Sometimes when man becomes very much upset, he commits suicide. He cuts his own throat. Why? He cannot live in this body. Similarly, I, you, every one of us, we have the trouble at the time of death, at the time of birth. Birth and death. We are living entities, we are living soul. Birth and death takes place of this body. The body takes birth and the body is vanquished. Death means sleeping for seven months. That's all. That is death. The soul is… When this body is unfit for living, the soul gives up this body. And by superior arrangement the soul is put again into the womb of a particular type of mother, and the soul develops that particular type of body. Up to seven months the soul remains unconscious. And when the body is developed, again consciousness comes and the child wants to come out of the womb and he moves. Every mother has experienced how the child moves at the age of seven months within the womb.

So it is a great science, how the soul, living soul, is in contact with this material body and how he is transmigrating from one body to another. The example is given just like vāsāṁsi jīrṇāni yathā vihāya [Bg. 2.22]. We are… Just like when the garments, our shirt and coat, becomes too old, we give it up and we accept another shirt and coat… Similarly, I, you, every one of us, we are spirit soul. We are given a type of body and shirt and coat by the arrangement of material nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. That particular body is given to us for our particular type of standard of living. Just like you European, American, Australians, you have got a particular type, and you are given the opportunity, a particular standard of living. Just if some Indian comes to your European, American, Australian cities, just like your Melbourne city… I was just speaking to my students, "If any Indian comes, so they will be surprised with this standard of living." They will think that "Oh, it is heaven." Because the material prosperity is far different from Indian cities to these American, or European, Australian. There is much difference.

So you have got a particular type of body. You have been given the chance of particular standard of living. Similarly, in India or in Africa or in other country, the living entity has got a particular type of body and his particular type of standard of living is also there. A tiger has got a particular type of body, it has got his own standard of living. Elephant has got a particular type of body, and it has got its standard of living. Similarly, there are higher beings also, in the higher planetary system. They are called Svargaloka, Janaloka, Maharloka, Tapoloka, Brahmaloka. In the Brahmaloka the duration of life is so long that you cannot imagine even calculating twelve hours' time there. That is stated in the Bhagavad-gītā. Most of you have read Bhagavad-gītā, and it is stated there, sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ [Bg. 8.17]. Sahasra-yuga-paryantam. One yuga… This is Kali-yuga. At the present moment it is called Kali-yuga. Before this… This Kali-yuga has passed only five thousand years, and the duration of life of this Kali-yuga is 432,000's of years. Only we have passed five thousand. Before this Kali-yuga there was another yuga, which is known as Dvāpara-yuga. Before that, there was Tretā-yuga. Before that, there was Satya-yuga. All these yugas, taking aggregate years, forty-three hundred thousands of years. And multiply it by one thousand. Then calculate what is the duration of time. That is only twelve hours duration in the Brahmaloka. Sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ [Bg. 8.17].

So there are very particular informations of all the planets within this universe. Not only within this universe; there are many other planets beyond this universe. That is called Vaikuṇṭhaloka, spiritual world. The spiritual sky is there. That is stated in the Bhagavad-gītā. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ [Bg. 8.20]. That is perpetual, that anything in that sky is perpetual, and anything within this material sky, they are temporary. In the Brahmaloka there may be duration of life millions of millions of year, but that is also destructible. That is material nature. In the Bhagavad-gītā it is said, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna: [Bg. 8.16] "Even if you go to the Brahmaloka, you will have to come back again." Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. "But if you come to My loka…" There is Kṛṣṇaloka. That is in the spiritual world, spiritual sky.

So these informations are there in the Vedic literatures. And it is a fact that we are transmigrating from one body to another, one planet to another. That is a fact. Just like I have come to your country, similarly I may go to another planet. It is the question of how to go there, what is the means. That is also stated in the Bhagavad-gītā.

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

So it is stated that if you want to go to the sun planet or moon planet-there are many heavenly planets-you can go there. Yānti deva-vratā devān. Then you have to prepare in this life how to go there. You cannot go there by force, with your sputnik or some jet plane or something like that. That you cannot go. That is not possible. Therefore these people who are trying to go to the moon planet, they are now frustrated. So whatever it may be, the chance is there. We have written one small booklet in this connection: Easy Journey to Other Planets. If you like, you can read that. So there are innumerable planets, innumerable living standard, standard of living innumerable. Just like your standard of living materially is very nice or far greater than the Indian standard of life or any other standard of life, so if you go to other planets you will find still thousand times better standard of living. If you go still up, thousand times better standard of living.

This is God's creation. There is God. As you have created this Melbourne city by your energy, similarly the whole creation is manifestation of the Supreme Personality of Godhead. You cannot defy it. This is called jñāna, knowledge, to know what is Kṛṣṇa, what is His energies, how they are working, how these wonderful acts are going on within this universe. This is Kṛṣṇa consciousness. Kṛṣṇa consciousness is not a bogus movement. It is a very scientific movement. It is meant for human knowledge. There are immense knowledges, but if we are simply interested with the necessities of the body, just like the animals, then we are missing the chance. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhir narāṇām. "This eating, sleeping, sexual intercourse, and defense-these things are there in the animal life." Even a hog, he is working day and night to find out where is stool. He likes stool. He eats stool and becomes very fatty. He enjoys.

So this kind of endeavor, simply eating, sleeping, sex life and defense, that is common to the animals and to the human being. But human being has got a special prerogative. That is Kṛṣṇa consciousness, to know God, to know himself, to know this world knowledge. Not that just like… We are, of course, trying to advancement of knowledge simply for these items: how to eat, how to sleep, how to have sexual intercourse, and how to defend. So this is also required. So long we have got this body, we don't say that "Don't try to for this," but your particular knowledge, to know yourself, to know God, why you are dismissing that? That is not very good idea. These śāstras… I have quoted so many things from the śāstra, from the books of knowledge. It is meant for the human being, not for the cats and dogs. We have called this meeting. We have not invited cats and dogs, we have invited human beings, because the human being can understand. The cats and dogs, however I may speak from Vedic literature, from Bhagavad-gītā or from Bhāgavata, it is not possible for the cats and dogs to understand. Their body is different. But our body, human being, is especially meant for this purpose.

Therefore Ṛṣabhadeva, the father of Mahārāja Bharata, under whose name the India is called… Not India. This whole planet is called Bhāratavarṣa. In the Vedic literature Bhāratavarṣa means this planet. And it is consisting seven islands. That is also mentioned in Vedic literature. Seven islands means Asia, Europe, Africa, North America, South America, Australia, and Oceania. These seven islands are mentioned. Description is there. So this Bhāratavarṣa… This planet is called Bhāratavarṣa. Now it is divided. Now it is divided because on account of loss of the old Vedic culture we have now divided. I am thinking, "I am Indian," you are thinking, "Australian." Another is thinking, "American" or "Englishman." These divisions have come very lately, say about three thousand, four thousand years ago. Before that, this planet was one. There was only one king. We get this information from Vedic literature. And he was ruling all over, then. The culture was one. That is Vedic culture. Still, I hear some of my student was telling that in Australia there is some Hindu temple somewhere.

So apart from that, the thing is that we are just trying to revive the original consciousness of the human society. That is called Kṛṣṇa consciousness. Don't try to misunderstand. Original consciousness. Just like these boys, mostly they are Europeans, Americans, Canadians. These boys, they are not Indians, neither their father or grandfather knew about Kṛṣṇa. Maybe some of them have read Bhagavad-gītā, but nothing particular, the science of Kṛṣṇa. Now, how they have taken this Kṛṣṇa consciousness movement so seriously? The only thing is that Kṛṣṇa consciousness is not a foreign thing. Every one of you have got Kṛṣṇa consciousness within you. It is lying dormant. It has simply to be aroused, simply to be aroused.

One poet, Vaiṣṇava poet, he is authority. He says,

nitya-siddha kṛṣṇa-prema sādhya kabhu naya

śravaṇādi-śuddha-citte karaye udaya

[Cc. Madhya 22.107]

Udaya means awaken. The Kṛṣṇa consciousness is there. In everyone's heart it is dormant. Simply by śravaṇādi, by pure hearing process… Just like a man is sleeping. The consciousness is there, but he appears to be unconscious. He is sleeping. But if somebody calls him, "Mr. such and such, wake up, wake up. Wake up." So after two, three callings, he wakes up. He remembers, "Oh, I have got to do so many things." Similarly, the Kṛṣṇa consciousness is dormant in everyone's heart. This Hare Kṛṣṇa mantra is the process of awakening. That's all. This Hare Kṛṣṇa mantra, if we chant repeatedly Hare Kṛṣṇa-Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare-then the sleeping man awakens to Kṛṣṇa consciousness. This is the process.

So I do not wish to take much of your time. I have simply given introduction to this movement, Kṛṣṇa consciousness movement. It is very simply thing. You do not lose anything. Suppose you chant Hare Kṛṣṇa at your home. Do you think you will be loser? No. Neither we want any money from you, that "Pay me so many dollars. I give you some particular mantra." No. It is not that. It is open. Everyone can chant. But if you chant, then you will be benefited. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. Your heart will be cleansed. Now we are in so many consciousness: "I am this, I am that, I am this, I am that, I am this, I am that." And therefore there is so much trouble all over the world, because we have misidentified with this body which is simply shirt and coat. Suppose we are sitting, so many ladies and gentlemen. If we simply fight on the basis of our dress, "Oh, you are not in such dress. I am in such dress. Therefore you are my enemy," this is not very good argument. Because I am in different dress, so I am not your enemy. And because you are in different dress, you are not enemy. But that is going on. That is going on. "I am American," "I am Indian," "I am Chinese," "I am Russian," "I am this," "I am that." And the fighting is going on on this point only.

So if you take to Kṛṣṇa consciousness, this rascaldom will go. Just like these you see all the students. They don't think that they are Indian or American or African or… No. They are thinking, "We are servant of Kṛṣṇa." That is wanted. That is wanted. Unless we are coming to that point of understanding, ceto-darpaṇa-mārjanam… [Cc. Antya 20.12]. Ahaṁ brahmāsmi: "I am pure soul, spirit soul. This body, material body is my cover." That is called jñāna, knowledge. And as soon you come to the point of knowledge, then there will be vairāgya. Vairāgya means renunciation. Just like these boys, these girls. They are Americans. They lived under their parents in high standard of live. Now they can sit anywhere. They can sit on the street because they have forgotten this bodily concept of life. They are simply thinking in terms of Kṛṣṇa consciousness, "I am servant of Kṛṣṇa."

So this is very scientific movement, ceto-darpaṇa-mārjanam [Cc. Antya 20.12], cleansing the heart: "What I am? What is God? What is my relationship with God? What is this material world? Why I have come here? Why I am suffering? Why I have to accept birth? Why I have to accept death? Why I have to accept disease? Why I have to accept old age?" These are the problems. These are the problems, and these problems can be solved in human form of life, not in the life of cats and dogs. They cannot. So our only request is that you make your life successful. Come to the real understanding of your existence. And this is possible simply by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.

Thank you very much. Hare Kṛṣṇa. Yes.

Guest (1): Are the seven planets which you mentioned related at all to the seven colors or to the seven jewels of the yogi?

Śyāmasundara: The seven planetary systems, do they correspond to the seven colors and the seven jewels of the yogi?

Prabhupāda: No. There is seven planetary systems over us and seven planetary systems down also. Therefore this universe is called caturdaśa-bhuvana: "Fourteen planetary systems." This is called Bhūrloka. Above this, there is Bhuvarloka. Above that, there is Janaloka. Above that, there is Maharloka. Above that, there is Satyaloka. Above that, there is Brahmaloka, the highest planetary system. Similarly, down also, we have got Tala, Atala, Talātala, Vitala, Pātāla, Rasātala. This information we get from Vedic literature, fourteen worlds. Each and every universe is consisting of these fourteen planetary systems, and there are innumerable universes. So that we also get information from Brahma-saṁhitā. Yasya prabhā prabhavato jagad-aṇḍa-koṭi. Jagad-aṇḍa-koṭi [Bs. 5.40]. Jagad-aṇḍa means this universe is a big, I mean to say, volume. Just like aṇḍa, egg. Everything, every planet is just like egg. This brahmāṇḍa, this universe, is also like egg. So there are many many, many millions of jagad-aṇḍa. And in each and every jagad-aṇḍa, koṭiṣu vasudhādi-vibhūti-bhinnam, there are innumerable planets also. So these are the information we get from Vedic literature. If you like, you can accept. If you don't like you can reject. That is up to you. Yes?

Guest (2): Your Grace, the question I would like to ask you is: is there any philosophy, doctrine, creed, or, for that matter, ritual that can bring God down to the point of a human thought, reduce God to a human process of thought?

Prabhupāda: No, God cannot be forced to come down. Then He is not God. You see? If God but comes here, comes down by His own pleasure. You cannot force Him. We get this information from Bhagavad-gītā. He said that,

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham

[Bg. 4.7]

"Whenever there is religious discrepancies and uprise of irreligious principles, at that time I come down." So God cannot be forced. Just like at night you cannot force the sun to rise. You have no such power. The sun will rise in due course of time, in the morning. At that time you can see sun. You can see the sun, you can see yourself, and you can see the world. But at the darkness you cannot force. You have no such searchlight, scientific advancement, that you can force. Similarly, if you cannot force a material object like sun to abide by your orders, how you can make God forced to come down? So He comes down at His own will, not by your word. God is not like that.

Guest (3):. What is your belief in eternal life, and how do you attain perfection to eternal life?

Prabhupāda: They are like (?) material, and life is spiritual.

Śyāmasundara: Eternal life.

Prabhupāda: Eternal? Eternal life. We are all eternal. Just like you were a child or you were a baby. You were a boy; now you are a young man. Similarly, I was also. Now I am old man. But I remember that I had a small body, a little more grown-up body, little more grown. All those bodies are now gone, but I am remembering. Therefore I am eternal. With the change of the body or passing away of the body, I do not die. I am eternal. It is said in the Bhagavad-gītā, na hanyate hanyamāne śarīre [Bg. 2.20]. As there were so many changes and still I am existing, similarly, when this body will be finished, I will exist in another body. Therefore I am eternal.

Guest (4): What is your understanding of God? Is He something apart from us, or are we all together God? Do you know?

Śyāmasundara: What is your understanding of God? Is He apart from us or are we all together God?

Prabhupāda: Well, as you are apart from me, similarly, God is also apart from you. God is also an individual person as you are individual person, I am individual person, but the difference between God and you and me is this, that you know your business, I know my business. but God knows everyone's business. That is the difference.

Guest (4): (indistinct) …man and God?

Śyāmasundara: What is the relationship between man and God?

Prabhupāda: Man is servant of God, and God is the Supreme. God is asamordhva. Nobody can be equal to Him, nobody can be greater than Him. This is our point.

Guest (5): Do you believe in reincarnation?

Prabhupāda: What is that?

Woman: Do you believe in reincarnation?

Prabhupāda: Oh, yes. Why not? Just like I had my small body. Then I had greater body, another body, another body. So every moment there is incarnation, reincarnation, every moment. That is medical science opinion. We are changing our bodily condition, material condition, but I am existing. Therefore, as I have passed over my childhood body to be incarnated into boyhood body, from boyhood I have reincarnated in a youthhood body. From youthhood body I reincarnated my old body. Similarly, after leaving this body I must have to accept another body. That I have already explained. Just like we change our dresses. So soul is eternal; the body is not permanent, temporary, and there are 8,400,000's of different types of bodies. We are migrating or transmigrating from one to another. This business, if we want to stop… Because we are eternal, our aims and object should be to attain that eternal status. That we can attain by Kṛṣṇa consciousness. This is the movement. We are giving information to everyone that "If you want your eternal life, blissful life, life of knowledge, then you take to this movement, Kṛṣṇa consciousness, and you'll have it."

Guest (6): I would like to ask His Divine Grace a question, or I'd like to phrase(?) my thinking at the moment.

Śyāmasundara: Just one question. Very simple-ask it like everybody else.

Guest (6): Am I material center of the universe or is it…? Of course, I think that I am material center of the universe, and I think I must prove it… I have been…

Prabhupāda: (to Śyāmasundara) You answer.

Guest (6): Thinking I would very much like to find that there is another spiritual center of the universe, because I am a fool, a rascal, and a liar that I found. I do not know the truth. I am a liar.(?) (audience applauds)

Prabhupāda: What is that? Why don't you answer? You answer. What is that?

Guest (6): His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda is well… (end)

720717SB.EDI

Śrīmad-Bhāgavatam 1.2.5

Edinburgh, July 17, 1972

Pradyumna: "O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Kṛṣṇa and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self." [SB 1.2.5]

Prabhupāda: So questioning about Kṛṣṇa and answering the question is kṛṣṇa-kathā. So here it is recommended that if we are constantly engaged in kṛṣṇa-kathā about Kṛṣṇa, talking about Kṛṣṇa, questioning about Kṛṣṇa, then ātmā suprasīdati. We are hankering after peacefulness of our heart, peacefulness of our atmosphere. So here it is recommended that simply by inquiring about Kṛṣṇa and taking answer of the question, both the questioner and the answer-giver, both will be pleased. Yenātmā suprasīdati. Therefore Caitanya Mahāprabhu ordered, yāre dekha, tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. The world is like the blazing fire in the forest. So this kṛṣṇa-kathā, this Kṛṣṇa consciousness movement, will give them relief. Yenātmā suprasīdati. And the Sūta Gosvāmī said, "You question is very pious question, sādhu, because it is about Kṛṣṇa."

The question was that "After the departure of Kṛṣṇa…" Dharmaḥ kam… What is that? Śaraṇaṁ gataḥ? Hmm? Kāṣṭhām… What is this verse? Kṛṣṇe sva-dhāmopagate…

brūhi yogeśvare kṛṣṇe

brahmaṇye dharma-varmaṇi

svāṁ kāṣṭhām adhunopete

dharmaḥ kaṁ śaraṇaṁ gataḥ

This is the inquiry. The answer is given there, that "Your inquiry…" Kṛṣṇa comes for reestablishing the principles of religion. Religion means the order set by the Supreme Personality of Godhead. That is religion: "You do like this." Just like king's…, king orders, or the government orders, "Do like this." Do's and does not. Do not's. Do's and do not's. So that is dharma. If you follow the do's and do not's given by Kṛṣṇa, that is religion. You cannot manufacture religion. That is bogus.

So munayaḥ sādhu pṛṣṭo 'haṁ bhavadbhir loka-maṅgalam [SB 1.2.5]. "These questions…" Just like our Kṛṣṇa consciousness movement is the same: it is simply questioning about Kṛṣṇa and hearing the answer. It is loka-maṅgalam. Anywhere this vibration will go on, there will be all auspicity. Loka-maṅgalam. Kṛṣṇa-sampraśno yenātmā suprasīdati. Another feature is Kṛṣṇa is all-attractive; therefore, talks about Him is also attractive. In our Kṛṣṇa book there are so many topics about Kṛṣṇa, janma karma me divyam [Bg. 4.9], about His birth, about His transference from real father's house to another foster father, then the attack by the demons upon Kṛṣṇa, Kaṁsa. All these activities, if we simply study and hear the kṛṣṇa-sampraśnaḥ, then we are liberated. Without any doubt, our liberation is guaranteed. Simply by hearing about Kṛṣṇa.

Kṛṣṇa therefore comes, so many activities. Na māṁ karmāṇi limpanti na me karma-phale spṛhā [Bg. 4.14]. Kṛṣṇa says that He has nothing to do. What He has to do? But still, He's killing so many demons, He's giving protection (to) so many devotees. Because He has come to reestablish what is religious principles. So by His personal activities He establishes. Otherwise, Kṛṣṇa has nothing to do. He's ātmārāma, Kṛṣṇa. He is self-satisfied; He has nothing to do. But to teach us He comes. In this way we should live. From the very beginning of His childhood. Read the purport.

Pradyumna: "As it is stated hereinbefore, in the Bhāgavatam the Absolute Truth is to be known, so the questions of the sages of Naimiṣāraṇya are proper and just because they pertain to Kṛṣṇa, who is the Supreme Personality of Godhead, the Absolute Truth. In Bhagavad-gītā the Personality of Godhead says that in all the Vedas there is nothing but the urge for searching after Him, Lord Kṛṣṇa. (Bg. 15.15). Thus the questions that pertain to Kṛṣṇa are the sum and substance of all the Vedic inquiries. The whole world is full of questions and answers. The birds…"

Prabhupāda: Athāto brahma jijñāsā. Atha, "Now, this is the time for inquiring about the Absolute Truth." "This is the time" means this human form of life. Animals cannot inquire. Therefore Vedānta-sūtra says, athāto brahma jijñāsā: inquire about the Absolute Truth. Brahma, brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. The ultimate Absolute Truth is Kṛṣṇa, the person. Paramātmā is plenary expansion, and Brahman is impersonal effulgence. So if one understands Kṛṣṇa by question and answer, then he understands the other three features. But simply by understanding the impersonal feature, Brahman effulgence, one cannot understand Kṛṣṇa. Neither by understanding or seeing the Paramātmā, one can understand Kṛṣṇa. To see the Paramātmā is the business of the yogis. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Yoginaḥ, the yogis they are trying to see Kṛṣṇa or Viṣṇu within their heart by meditation. Meditation means this. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. And the jñānīs they want to stop these material varieties, make it impersonal, and merge into the existence of Brahman effulgence. But devotees, they do not, neither of them, neither they even want to be transferred to the Vaikuṇṭhaloka. They are satisfied in any condition life, provided they have got the opportunity to serve Kṛṣṇa. That is the ambition. Hmm. Then?

Pradyumna: "The whole world is full of questions and answers. The birds, the beasts, and men are all busy in the matter of perpetual questions and answers. In the morning, the birds in the nest become busy with questions and answers, and in the evening also, the same birds come back and again become busy with questions and answers. The human being, unless he is fast asleep at night, is busy with questions and answers. The businessmen in the market are busy with questions and answers, and so also, the lawyers in the court and the students in the schools and colleges. The legislators in the parliament are also busy with questions and answers, and the politicians and the press representatives are all busy with questions and answers. Although they go on making such questions and answers for their whole lives, they are not at all satisfied. Satisfaction of the soul can only be obtained by questions and answers on the subject of Kṛṣṇa. Kṛṣṇa is our most intimate master, friend, father or son, and object of conjugal love. Forgetting Kṛṣṇa, we have created so many objects of questions and answers, but none of them are able to give us complete satisfaction."

Prabhupāda: Therefore, materialism means forgetfulness of Kṛṣṇa. Otherwise, there is no other existence as material. Just like in dream. In dream, some way or other, we create an atmosphere. But actually, there is no different atmosphere. But by our brain, hallucination, we create something. So created in dream, we have got experience, everyone, "I am the worker. I am doing this. I am flying. I am going there. I am riding the path(?). I am working. I…" "I" is there. This "I" false ego is there. Ahaṁ mameti [SB 5.5.8]. So forgetting Kṛṣṇa, when we concentrate only "I" and "mine," that is material world. That is material world. Material means separated. When I create, when we forget Kṛṣṇa, when I create "I" and "mine," that is material. Make it clear.(?) Otherwise, īśāvāsyam idaṁ sarvam [Īśo mantra 1].

Everything is Kṛṣṇa's energy. Kṛṣṇa is spiritual, so His energy is also spiritual. But in the spiritual energy there is the possibility of forgetting Kṛṣṇa. That is called material energy. So if we remember Kṛṣṇa, that is not material energy. A man, stone, wood, brick and constructs a big, high skyscraper building; that is material energy. But the same stone, same wood, same cement, you construct a very nice temple of Kṛṣṇa, that is spiritual energy. Now, the question is how the woods and stones which is matter, becomes spiritual. Is not that the question? We say one man is constructing big skyscraper building with woods and stones, we say this is materialism. But they can also challenge you that "You are also interested in woods and stones and constructing a big church or temple. Why is your idea spiritualism?" Now, you can compare. This is spiritualism means in this stone and earth and woods you remember Kṛṣṇa, "I am constructing something for Kṛṣṇa." Therefore it is spiritualism.

So the conclusion is when we forget Kṛṣṇa, that is materialism. And when we constantly remember Kṛṣṇa, that is spiritualism. The materialists means they are thinking of sense gratification. All these big, big buildings were constructed in your country, Edinburgh. The idea was that "We shall show something opulent that we are very great nation. We have got nice buildings, nice churches, nice roads." Puffed up. Everyone wants to be puffed up before his friends and relatives. So this is materialism. But the same thing done for the satisfaction of Kṛṣṇa, that "We shall construct this temple for Kṛṣṇa's inhabitation. We shall construct this building for providing the devotees of Kṛṣṇa so that they may be able to chant Hare Kṛṣṇa mahā-mantra without any disturbance…" It appears the same thing, karma and bhakti, but bhakti is always in relation with Kṛṣṇa and karma is always in relation with sense gratification. Therefore, the things, the ingredients is originally spiritual because it is Kṛṣṇa's energy. But ahaṁ mameti [SB 5.5.8], when we try to impose our proprietorship, that is materialism. Materialism means forgetfulness of Kṛṣṇa. Otherwise, there is no materialism; everything is spiritual. Hm. Then?

Pradyumna: "Kṛṣṇa is our most intimate master, friend, father or son, and object of conjugal love. Forgetting Kṛṣṇa, we have created so many objects of questions and answers, but none of them are able to give us complete satisfaction. All things but Kṛṣṇa give temporary satisfaction only, so if we are to have complete satisfaction we must take to the questions and answers about Kṛṣṇa. We cannot live for a moment without being questioned or without give answers. Because the Śrīmad-Bhāgavatam deals with questions and answers that are related to Kṛṣṇa, we can derive the highest satisfaction only by reading and hearing this transcendental literature. One should learn the Śrīmad-Bhāgavatam and make an all-around solution to all problems pertaining to social, political or religious matters. Śrīmad-Bhāgavatam and Kṛṣṇa are the sum total of all things."

Prabhupāda: Now let us discuss, question and answer, "How political situation can be improved by Kṛṣṇa consciousness?" Can anyone answer? Who will answer this question? Yes?

Pradyumna: If the head of the country, the commander-in-chief of the army, and the school books, and the person who dispenses justice are all devotees, they can clearly make a plan or arrangement of government so that people are informed what their real welfare is.

Prabhupāda: Hmm?

Pradyumna: So that people are informed what their real welfare is. What the real goal…

Prabhupāda: What is that real welfare?

Pradyumna: …in relationship to and to see that everything in the country is used in Kṛṣṇa's service. If the government does that, then it becomes a Kṛṣṇa conscious government.

Prabhupāda: So, is it all right?

Revatī-nandana: Also, if the leaders become Kṛṣṇa conscious, then they can stop the institutions of vice, which prevent the people from understanding God, and they can shut down the slaughterhouses. [break] …more Kṛṣṇa conscious.

Pradyumna: With a future of Kṛṣṇa consciousness there wouldn't be any more political maneuvering, because the leaders would be willing to accept advice from the learned sages and brāhmaṇas and devotees. There wouldn't be any politics, and there would be understanding from the scriptures.

Prabhupāda: This is social improvement, ah, political improvement. What is the social improvement?

Revatī-nandana: The social improvement would be that when the people become Kṛṣṇa conscious under good leadership, then they would be satisfied. Then they would simplify the lives of the people, everyone would become happy, and…

Prabhupāda: The basic principle is that yenātmā suprasīdati. Social… Yat kṛtaḥ kṛṣṇa-sampraśno yenātmā suprasīdati. Every householder… Everyone is dissatisfied. There is no peaceful atmosphere between the husband and the wife, the son and the father. We remain, of course, together. But everyone is of different opinion. In your country it is very practically experienced. Nobody agrees with nobody. Everyone has got his own opinions. So if Kṛṣṇa's center… Even in Kṛṣṇa's center, we are having different opinions, because we are accustomed to live like that. But actually, if we are serious about serving Kṛṣṇa, then there cannot be two opinions. One opinion, how to serve Kṛṣṇa.

So in family life, if we introduce this arcā-vigraha-sevā… Every family can keep Rādhā-Kṛṣṇa vigraha, Lord Caitanya Mahāprabhu's photo vigraha, and as we are, whatever we are doing, center is Kṛṣṇa, similarly, everyone can do that. That will solve all social problems. Social problems, philosophical problems, economic problems. Economic problems, practically, there is no economic problem… Just like in London they are throwing away tons of tomato into the sea. That is our creation. God has given sufficient to eat. But because there is strike, we have created a problem. So if one is Kṛṣṇa conscious, what will be strike? Strike means they want money, more money, more money. There is no end. When I first came to America in New York, there was strike of the transport men. All transport stopped. The subway, the bus, everything. People became so much in difficulty. So without being Kṛṣṇa conscious, there is no end of sense gratification. Nobody knows, but Kṛṣṇa conscious persons, they are satisfied. The… Even still in India, you'll find this satisfaction by Kṛṣṇa consciousness. A poor man, practically very meager income, but he's satisfied. He's satisfied in this way: he thinks, "Kṛṣṇa has given me this much. I must be satisfied. Kṛṣṇa has given me this much; why shall I…?" And that is also recommendation of the śāstras, that tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ [SB 1.5.18]. We should not waste our time for improving our economic position. That is already settled up.

So whatever Kṛṣṇa will do, that is all right. Let me utilize my valuable time of this human form of life in chanting Hare Kṛṣṇa. People will not agree to this. But actually, if anyone wants peace of the mind, yenātmā suprasīdati, then this process should be adopted. This is practical also. There are many saintly persons. They do not try where to go, where to take money, or where to eat. They're busy in Kṛṣṇa consciousness. "If Kṛṣṇa sends some food, I shall eat. Otherwise, it doesn't matter. I shall starve." They have got that determination, strict. They do not go anywhere, but Kṛṣṇa sends him everything. Just like Bilvamaṅgala. He was not going anywhere. He was living in Vṛndāvana. Kṛṣṇa personally was coming to give him some milk. He became blind; he could not see. So Kṛṣṇa would come just like a boy. "Bilvamaṅgala, I think you are hungry. Will you take some milk?" Oh, he was very glad. "All right, You give me a little milk." Next day He will come. Then he would ask, "Who is this boy, I cannot see. He comes and gives me milk daily." Yoga-kṣemaṁ vahāmy aham [Bg. 9.22]. In the Bhagavad-gītā it is said that "Unto the devotee who is completely dependent upon Me, I carry personally whatever he needs." Eko bahūnāṁ yo vidadhāti kāmān. That one person is supplying all the necessities of all the living entities. That is God. God is not beggar. God fulfills everyone's necessities, practically. That is… People are unhappy by so-called economic development. Everyone is competing. They have no satisfaction. Without God, godless civilization has created unnecessary competition. But if people become God conscious, he'll be satisfied. Yenātmā suprasīdati. The very basic principle of devotional service will make one happy. Then?

All right, have kīrtana. [break] (sings:) …yenātmā suprasīdati. So the outsiders, they do not come in morning? No. Eh? (kīrtana) (end)

720904SB.NV

Śrīmad-Bhāgavatam 1.2.5

New Vrindaban, September 4, 1972

Pradyumna: "O sages, I have been justly questioned by you. Your questions are worthy because they relate to Lord Kṛṣṇa and so are of relevance to the world's welfare. Only questions of this sort are capable of completely satisfying the self." [SB 1.2.5]

Prabhupāda: So there was a great meeting. Just like we are holding here meeting for a few days, a similar meeting was held thousands of years ago, at least four thousand years ago, in a place which is called Naimiṣāraṇya. The Naimiṣāraṇya is in India. It is near Lucknow. Here is Professor Shivasrava(?). He knows. The station is called now Nimsar. I think it is in Hardoi district? So still the place is there, and if you sometimes go to India you can visit this place. It is a very nice place for spiritual atmosphere. So formerly all the great sages used to assemble in that Naimiṣāraṇya. It is said that all the demigods used to visit that place. So in that great meeting, Bhāgavata was discussed.

The Śrīmad-Bhāgavatam was first discussed before Mahārāja Parīkṣit. King Parīkṣit, the emperor of this planet, he was cursed by a brāhmaṇa to die within seven days. He was very wrongly cursed, but still, Parīkṣit Mahārāja tolerated. He could counteract such curse, but he did not do it. He took this opportunity of retiring from active life and prepare for death. So he had only seven days to die. And because he was king, all the great sages and kings in all parts of the world, they came to see him, and the problem was what to do at the time of death. So many people suggested many things-not ordinary people, many great sages, brāhmaṇas-"Mahārāja you do this. You do that." Later on it was suggested, on arrival of Śukadeva Gosvāmī in that meeting… So all the sages decided that "Śukadeva Gosvāmī has recently learned from his father, Vyāsadeva, about Śrīmad-Bhāgavatam."

Śrīmad-Bhāgavatam is the last contribution of Vyāsadeva. Vyāsadeva is the original compiler of all Vedic literature. So he wrote so many books-all the Vedas, four Vedas, 108 Upaniṣads, eighteen Purāṇas, Mahābhārata. Rāmāyaṇa was compiled before, by Vālmīki. And in Mahābhārata there are 100,000 verses. Similarly, all these books, hundreds and thousands of verses. And the Śrīmad-Bhāgavatam contains eighteen thousand verses. So in this way, Vyāsadeva compiled all these books for benefit of the people in this age of Kali. Unfortunately, people are not interested in these literatures. What to speak of other people, even our Indians are not interested. They are making research work, but what is already there by mature research work of Vyāsadeva, they are not interested. That is the misfortune of India. So Vyāsadeva summarized all the Vedic literature in the Vedānta-sūtra. Veda means knowledge; anta means end. There is… Everything, there is some summit or the ultimate goal. So about education, knowledge, the ultimate goal is Vedānta. Veda means knowledge; anta means ultimate. If you know Vedānta, then you have known everything. Kasmin vijñāte sarvam idaṁ vijñātaṁ bhavati. So still, after compiling Vedānta-sūtra philosophy, Vyāsadeva was not satisfied. He was feeling some vacancy. He was sorry.

So his spiritual master, Nārada, appeared before his disciple Vyāsadeva. So Nārada could understand that Vyāsadeva was not happy even after compiling so many big, big volumes of literature, Vedic literature. So he questioned, "Pārāśara…" Vyāsadeva's father was Parāśara Muni. So he addressed him, "Pārāśara." "So why you are unhappy? You have studied everything. You have undergone all kinds of penances. You have performed all Vedic rituals. You have written so many books. Why you are unhappy?" He answered, "My dear lord, what you say, it is all right, that I am not happy. But you can find out the cause. Because you know everyone's heart, you can find out the cause." So Nārada Muni replied that-these things will be discussed in the Śrīmad-Bhāgavatam-that "You have considered so many things, but if…, you have not written anything absolutely for the Supreme Personality of Godhead. Without discussing about the Supreme Personality of Godhead, you cannot be happy."

That is the fact. At the present moment also, there is advancement of education-many universities, many technological institutes, economic development. In your America there is everything sufficient, but still, people are unhappy. They are becoming hippies. Why? Because there is no knowledge about God. This is the only cause. This is the only cause. Every one of us is part and parcel of God, so our real hankering is God. Just like child, baby, is the part and parcel of the mother, and when the child is unhappy, nothing can satisfy the child except when he is put on the lap of his mother. He is crying, everybody is trying to pacify him, but the child is going on, crying, crying. But as soon as you put him on the lap of his mother and the mother takes on his (her) breast, the child is immediately happy. Similarly, we are all children of God. We are making so many plans to become happy independently, without God. That is not possible. That is not possible. Therefore there is great necessity of understanding God at the present moment. Therefore this Kṛṣṇa consciousness movement is started.

So everything is there. Fortunately in India we have got everything, but our modern leaders, they are neglecting their own thing. They are begging technology from other countries. That is their misfortune. But actually… Just like I am, singlehanded, trying to present the original Vedic culture. People are accepting all over the world very happily. India should have tried. The government should have known this. Unfortunately, they are all bereft of this knowledge, their own culture. There is a Bengali verse written by one poet, āpanār dhana vilaya-diye bhikṣā-māge parera dvāre.(?) They have lost their own culture; now they are begging from other countries. Anyway, this culture, this Bhāgavata culture, is not for any particular country or particular nation. It is meant for everyone. God is not monopolized by anyone. God is for everyone. Kṛṣṇa says in the Bhagavad-gītā, sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ [Bg. 14.4]. Sarva-yoni, all kinds of species of living entities, all forms, not only human being, but aquatics, trees, plants, insects, reptiles, birds, beasts, animals… There are 8,400,000 species of life in the land, in the sky, in the water. All of them are sons of God. This is universal brotherhood. When we can think all living entities… Because the central point is missing. Central point is God, but we are making central point-somebody is making his own self, his body; somebody is making his family; somebody is making his society, community, or nation; or somebody is making the whole human race. But they are all imperfect. Unless we can make… All the living entities are our own men… Paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. That is learned. That is knowledge. Paṇḍitāḥ sama-darśinaḥ.

In the Bhagavad-gītā it is said,

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

[Bg. 5.18]

According to the Vedic culture, a learned brāhmaṇa, very gentle, sober, learned brāhmaṇa… Whoever is learned, he must be gentle and sober. Vidyā dadāti namratā. That is the test of education. Demonic life is not education. A learned man means he must be sama-darśinaḥ. There are different types of living entities, and the learned brāhmaṇa is considered to be the topmost. Vidyā-vinaya-sampanne brāhmaṇe gavi [Bg. 5.18], a cow, hasti, an elephant, śuni, the dog, śva-pāka, caṇḍāla, dog-eater. There are different varieties of living entities, but one who is paṇḍita, learned, he sees everyone on the same level. Why? He does not see the outward tabernacle; he sees the soul within everyone. Brahma-darśanam. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. So that brahma-darśanam is possible when actually one is contact with Brahman, the Supreme. Therefore the central point is missing. And everyone is manufacturing his own way of spiritual knowledge. Therefore the whole world is in a turmoil, confusion. So in this point all the sages assembled in Naimiṣāraṇya for discussing Śrīmad-Bhāgavatam, and this took place after the departure of Lord Kṛṣṇa. Lord Kṛṣṇa was present on this planet five thousand years ago, and after His departure, the Bhāgavata discussion was going on at Naimiṣāraṇya.

So their question was:

brūhi yogeśvare kṛṣṇe

brahmaṇye dharma-varmaṇi

svāṁ kāṣṭhām adhunopete

dharmaḥ kaṁ śaraṇaṁ gataḥ

This was the main question in the meeting, that brūhi: "Kindly tell us…" Yogeśvare kṛṣṇe. Kṛṣṇa is mentioned here as Yogeśvara. You have heard about yoga in your country. This yoga word is very popular. Yoga means mystic power, generally it is understood. If one actually becomes a yogi, he attains many mystic power. He can become smaller than the smallest. A yogi, actual, who has attained perfection yogi, he can pack up in any small thing, but if there is little hole, he will come out, a little hole. We have seen it. There was one Mr. Chakravarti. He learned this art, and he made money in cooperation with a circus, Bose's circus, in Calcutta. I have seen it in our childhood, that this Mr. Chakravarti first of all was packed in a bag, and the bag was sealed before all audience, and the bag was put in a box. The box was locked up, not only locked up, it was sealed. Then a curtain, mosquito-curtainlike curtain, was covered. And on the box there was a tablā. You know tablā, harmonium.(?) So from outside one of the circus men said, "Mr. Chakravarti, will you kindly play the tablā?" The table was going on nicely within the curtain. Then he said, "Mr. Chakravarti, will you kindly play on the harmonium?" The harmonium he played. Then he said, "Mr. Chakravarti, will you please come out?" So he immediately came out from the curtain, and he began to round the box, and the man, circus man, asked everyone, "Catch him, catch him, catch him." So somebody tried to catch him, but nobody could catch him. He again entered in the curtain, and when the curtain was taken, everyone saw that the table was there, the harmonium was there, and the box was locked and sealed. And then the seal was opened. The box was opened. Then Mr. Chakravarti, within the bag, he was taken out. And the bag was sealed. It was opened. At that time Mr. Chakravarti was perspiring. He was very fatigued. He remained in such a way, but he came out. That we have seen.

So this is called aṇimā-siddhi. Laghimā-siddhi, there is laghimā-siddhi. You can float in the sky just like cotton swab. That is called laghimā-siddhi. Prāpti, prāpti means a yogi can get immediately… Suppose a yogi is sitting here. You can ask him, "Give me a fresh pomegranate from Kabul." He will immediately give. So there are so many siddhis, perfection: aṇimā, laghimā, prāpti-siddhi, īśitā, vaśitā. A yogi can manufacture a planet, he is so powerful. Just like Viśvāmitra Yogi. He produced man from the tree. So these are yogic perfections, not simply pressing the nose. That is not. Yoga practice is to gain material power. That's all. There was… Say, about hundred years ago there was a yogi in Benares, Kāśī, and he was sitting naked on the road, public road, and the government took objection. So he was taken several times to police custody, and he came out. He became very famous. So there are many yogis. They can play this magic. But all this yogic power in large quantity… Just like a yogi can float himself in the air, but by God's yogic power, millions and trillions heavy planets are floating in the air, millions and trillions.

So the supreme yogic power is Kṛṣṇa. Therefore it is said, brūhi yogeśvare kṛṣṇe. Yogeśvara. Īśvara means controller. There are many yogic power and yogis, but he is the supreme controller of everyone. Therefore He is mentioned here, brūhi yogeśvare kṛṣṇe: "The master of the mystic power, Kṛṣṇa, having gone from this planet…" Brahmaṇye dharma-varmaṇi. Dharma-varmaṇi means whose weapon is religious principle. Dharma means God, or Kṛṣṇa. Dharma, the Sanskrit word, it is translated into English as "religion," but this is not perfect translation. Dharma is different from religion. Religion is mentioned in the dictionary as "a kind of faith." So dharma is not like that. Faith can be changed. You can change your faith. Today you are Hindu; tomorrow you can become Muslim. Today you are Muslim; you can become Christian. So this kind of faith can be changed. So this is not actually dharma. Dharma means which you cannot change. That is called dharma.

Just like water is liquid. You cannot change water to become solid. You can say, argue, that water sometimes becomes solid, ice. But that is not its natural condition. That is artificial. By the temperature going down artificially, it becomes solid. But at the same time, it begins to become liquid. The ice does not remain solid. From the solidification, after refrigeration, it becomes to, become liquid because that is its natural state. So that… As liquidity is natural state of water, similarly, dharma is our natural state, the living entity. The living entity being part and parcel of God, it has got a natural position. Natural position. Just like the finger is the part and parcel of your body. It has got a natural position. The natural position is that finger, as you wish to work, the finger works, serves you. The different parts of your body, limbs, they are meant for serving the whole body. The finger catches a nice foodstuff, cake, but the finger does not use it. The finger takes it to the mouth. That means finger serves the body. Similarly, dharma means the living entity, being part and parcel of God, the living entity must serve God. That is dharma. That service attitude is there in every living entity, but somebody is serving himself, somebody is serving his family, somebody is serving his society, somebody is serving his country. In this way service is there. If somebody has nobody to serve, he takes a dog, a cat, and serves it.

So service is there, but this service is called māyā, illusion. Actually, the service is meant for God, but we have forgotten God. We are rendering service to so many varieties of māyā's presentation. Therefore, when God comes, He establishes what is religion. When Kṛṣṇa came, He said, He declared his manifesto,

yadā yadā hi dharmasya

glānir bhavati bhārata

tadātmānaṁ sṛjāmy aham…

"Whenever there is discrepancy in the matter of discharge of religion…"

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham

[Bg. 4.7]

paritrāṇāya sādhūnāṁ

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

sambhavāmi yuge yuge

[Bg. 4.8]

So Kṛṣṇa came to establish what is real religion. Therefore, the sages assembled in the Naimiṣāraṇya, they knew it, the mission of Kṛṣṇa, that "He came to establish religion. Now He is not on this plane. So under whose care the religion is now remaining?" Dharmaḥ kaṁ śaraṇaṁ gataḥ. Svāṁ kāṣṭhām adhunopete dharmaḥ kaṁ śaraṇaṁ gataḥ. Then where is now religion? Because Kṛṣṇa, so long Kṛṣṇa was present, he was discharging real religion. What was that discharge? Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]. He was… So long Kṛṣṇa was present on this planet, He was killing so many demons and He was giving protection to the devotees. But Kṛṣṇa is Absolute. Either killing or giving protection, they are all the same. So this is the praśna. This is the question of the great learned scholars and sages and brāhmaṇas in the Naimiṣāraṇya.

So this question is answered first by Sūta Gosvāmī, munayaḥ sādhu pṛṣṭo 'ham: [SB 1.2.5] "My dear sages, you have questioned about Kṛṣṇa. Oh, it is very nice." Munayaḥ sādhu. Sādhu means very nice, perfect. So munayaḥ sādhu pṛṣṭo 'haṁ bhavadbhiḥ, "by you," and loka-maṅgalam: "This is for the auspicity of whole world, this kind of praśna, this kind of question, as you have put forward, that 'After departure of Kṛṣṇa, under whom actual real religious principles are there?' So this question is very nice." So he clearly says, the next line, yat kṛtaḥ kṛṣṇa-sampraśnaḥ: "Because you have put questions about Kṛṣṇa." Yat kṛtaḥ kṛṣṇa-sampraśno yenātmā suprasīdati. And if we discuss about Kṛṣṇa, if we question about Kṛṣṇa, if you try to understand Kṛṣṇa, then our life becomes perfect. Simply by trying to understand Kṛṣṇa, your will be perfect.

What is the perfection of life? The perfection of life means to get out of this material condition and to be situated in our original, spiritual life. Originally we are all spiritual spark, we all, sitting here, not only we, human beings, even other living entities, everyone-the trees, the plants, the aquatics, birds, beasts, insects, microbes, everyone. Wherever you'll find living symptoms, they are all part and parcel of God. But according to their karma, according to their pious and impious activities, they have been obliged to accept a certain type of body. That is in the hands of nature. Your science will not help. Your science will not help. It will be considered by the material nature.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

You can theorize so many things. You may become a very great scientist, but when death will come, you cannot protect yourself. That is not possible. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. You may be puffed up for advancement of your scientific knowledge, but you must be under the control of birth, death, old age and disease. So this is prakṛti, nature, and nature is controlled by God. That is stated in the Bhagavad-gītā,

mayādhyakṣeṇa prakṛtiḥ

sūyate sa-carācaram

hetunānena kaunteya

jagad viparivartate

[Bg. 9.10]

"Under My control, the material nature is working." Don't think material nature is working independently. That is not possible. Matter cannot act independently. You can see how matter is working, but you are seer, you are superior. Scientist sees that this molecule is working like this, this cell is working like that, but the position is that one who is seeing the action, he is superior than the matter acting under certain material laws. Similarly, the living entity is superior.

So of all the living entities, so superior living entity is God. That is stated in the Vedas: nityo nityānāṁ cetanaś cetanānām. Nitya, eternal. God is eternal; we are also eternal. God is also full of knowledge; we are also not full of knowledge, but we have got knowledge, cetana. The matter has not, no knowledge. So He is the supreme eternal. He is the supreme cognizant.

nityo nityānāṁ cetanaś cetanānām

eko bahūnāṁ yo vidadhāti kāmān

(Kaṭha Upaniṣad 2.2.13)

The one is singular number, nitya, cetana. The others are plural number. So we living entities, we are many, asaṅkhya. There is no limit how many living entities are there. That you have got experience. Even within your room, from a small hole, thousands and thousands of ants may come out. Just imagine. Even within a drop of water there are thousands of microbes. They are all living entities under different condition of life. So living entities are many, but God is one, not God many. God cannot be many. Therefore it is singular number. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). Then what is the distinction between this singular number and plural number? The distinction is also stated, eko bahūnāṁ yo vidadhāti kāmān: "That one single number living entity is supplying all the necessities of these plural number living entities." That is the distinction between God and living entity.

You can see that we human being, civilized man, we have got business, industry, to solve our economic problems, but we human beings are very small quantity. Out of 8,400,000 species of life, forms of life, only 400,000 species of life are human being. Out of them, mostly seventy-five percent are uncivilized, maybe twenty-five percent civilized. So except these so-called civilized twenty-five percent human being, other living entities have no problem for eating, sleeping, mating. We have created. Because we are so-called civilized, we have created the problems for eating, sleeping, mating. Otherwise there is already arrangement for everyone by God. Eko bahūnāṁ vidadhāti kāmān. In Africa there are thousands of thousands of elephants. They are eating at a time fifty kilos of foodstuff. But they are eating; God is supplying. They are also living. They have got sleeping accommodation. They have got mating arrangements.

So these are not problems actually. An actually advanced educated man should understand that "If God has provided food-eating, sleeping, mating arrangement is made for them-why not for me?" Therefore Bhāgavata says,

tasyaiva hetoḥ prayateta kovido

na labhyate yad bhramatām upary adhaḥ

tal labhyate duḥkhavad anyataḥ sukhaṁ

kālena sarvatra gabhīra-raṁhasā

[SB 1.5.18]

In the human form of life, you should try to understand what is God. That is your special prerogative. If you think that "If I become engaged for searching out God, then how my other problems will be solved?" the answer is that tal labhyate duḥkhavad anyataḥ sukham: "Your other problems are already solved. As there is arrangement for your distress, similarly there is arrangement for your happiness." Nobody wants distress, but why distress comes upon us? It is already arranged. Similarly, if distress is arranged already, then my happiness is also arranged. Tal labhyate duḥkhavad anyataḥ sukham. So we should not be disturbed by the so-called distress and happiness. They are coming and going. Kṛṣṇa has advised in the Bhagavad-gītā: āgamāpāyino 'nityās tāṁs titikṣasva bhārata. The so-called distress and happiness, they come and go like seasonal changes. Just like we have got summer season, winter season. The winter also not staying for good, neither the summer is staying for good. It will change. Cakravat parivartante sukhāni duḥkhāni ca. There are so many. So we should not bother about this material happiness and distress. That is perfect civilization. We shall depend on the arrangement of God, as lower animals, they are depending. The birds, rising early in the morning, they chirp, but they are not hampered, "Where to find out food?" They know, "There is somewhere our food." They go and get it. Similarly, our real problem is that we have forgotten Kṛṣṇa or God. We must revive our God consciousness again-that is not very difficult task-and save time, how to reestablish our relationship with God.

Therefore here Sūta Gosvāmī says that yat kṛtaḥ kṛṣṇa-sampraśnaḥ. So our business should be always to inquire about Kṛṣṇa, or God, and try to understand, because as soon as you understand God, then your this material conditioned life will be finished. That is stated in the Bhagavad-gītā: janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. You should know Kṛṣṇa, or God, in truth not by manufacturing your own ways, concoction. Scientifically. It is a great science. Yad vijñānaṁ samanvitam. Jñānaṁ te 'haṁ sa-vijñānaṁ vakṣyāmi yat aśeṣataḥ [Bg. 7.2], in the Bhagavad-gītā. Sa-vijñānam: "It is science." Yaj jñātvā bhūyo 'nyaj jñātavyaṁ na avaśiṣyate. If you try to understand God, then you have nothing to understand again any more. Every, all knowledge is there. Because God is everything, so you understand everything.

So this is a great science. Therefore the great sages said that yat kṛtaḥ kṛṣṇa-sampraśnaḥ: "You have made inquiries about Kṛṣṇa." Because they inquired that "After departure of Kṛṣṇa, the principle of religion is… Under whom it is existing?" Kṛṣṇa… That is… Everything will be explained. So Sūta Gosvāmī confirms this, that "Your question about Kṛṣṇa is so nice that it is auspicity for the whole world." So we have started this Kṛṣṇa consciousness movement. It is not any personal affair. It is auspicity for the whole world. So you try to inquire about Kṛṣṇa, try to understand about Kṛṣṇa, and yenātmā suprasīdati, then your ātmā… You will feel full satisfaction. Svāmin kṛtārtho 'smi varaṁ na yāce [Cc. Madhya 22.42]. You will come to that stage.

Thank you very much.

Devotees: Jaya! (end)

721016SB.VRN

Śrīmad-Bhāgavatam 1.2.5

Vṛndāvana, October 16, 1972

Pradyumna: (leads chanting, etc.)

munayaḥ sādhu pṛṣṭo 'haṁ

bhavadbhir loka-maṅgalam

yat kṛtaḥ kṛṣṇa-sampraśno

yenātmā suprasīdati

[SB 1.2.5]

[break]

Prabhupāda:

…bhavadbhir loka-maṅgalam

yat kṛtaḥ kṛṣṇa-sampraśno

yenātmā suprasīdati

So the sages in the Naimiṣāraṇya, their inquiry was that "After departure of Kṛṣṇa, the principles of religion, under whom they are now protected?" Religious principles should be protected. Therefore, Kṛṣṇa's another name is Dharmasetu: He protects. Yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham [Bg. 4.7]. Just like it is the duty of the state, of the government, to give protection to the department of law and order, similarly Kṛṣṇa, or the Supreme Personality of Godhead, He gives protection to religious principles. But the world is so deteriorated that Kṛṣṇa comes, He gives protection, makes things in order, leaves His instruction… Just like when Kṛṣṇa came, He personally supervised the religious principles, and practically, He killed so many demons who were against religious principles. Demons means those who are against religious principles. And He left His instruction, Bhagavad-gītā, how to follow religious principles.

The sum and substance of religious principle is to surrender to God. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is religion. Religion means the order given by God. That's all. This is the simple definition of religion. If you, anyone asks "What do you mean by religion?" Religion means to abide by the orders of God. That's all. Just like good citizen means who abides by the order of the government. That's all. There is no difficulty to understand what is good citizen. Whatever the government gives you law, and if you follow, then you are a good citizen. Similarly, there is order by God, and anyone who follows that order, he's religious. Religious does not mean a kind of faith. That English translation of the word religion is not sufficient. Faith-"I believe in this, I may not believe in this"-that is different thing. But law means you must. There is no question of you believe or not believe. You believe or not believe, it doesn't matter. Law is law.

Suppose there is fire. I believe that "I'll touch the fire; it will not burn." That is not law. It must burn. Even a child catches the fire, it will burn. There is no excuse. Similarly, dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. (aside:) (Hindi) Let him come and sit down. No, no… (Hindi) So you cannot violate the laws of God. Any one of us, we know. Just like we, we eat… (Hindi) Eating is the law of God. Everyone should eat. But if you eat more, if you violate the law… You can eat whatever you require, little. But if you eat more, if you violate this law, then you'll be diseased, immediately. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. As soon as you violate the laws of God, you'll be punished.

Therefore Sūta Gosvāmī says, munayaḥ sādhu pṛṣṭo 'haṁ bhavadbhir loka-maṅgalam [SB 1.2.5]. "You have inquired about Kṛṣṇa. It is a very noble question." Sādhu. Sādhu means pious, noble. So if people simply inquire about Kṛṣṇa, what is Kṛṣṇa… Just like we are preaching all over the world to arouse this inquisitiveness about Kṛṣṇa. And actually, that is happening. Our Kṛṣṇa books, wherever we present… Because this Kṛṣṇa consciousness movement is now spread all over the world, they are very much inquisitive to know about Kṛṣṇa. Our this Kṛṣṇa Trilogy is selling anywhere like hotcakes. They're inquisitive now to know about Kṛṣṇa. So this is very good sign. If you… If simply people try to inquire about Kṛṣṇa, day will come he will be liberated. Just like in Caitanya-caritāmṛta it is said, kṛṣṇe bhakti kaile sarva-karma kṛta haya. Viśvāsa śabde…

Devotee: Śraddhā.

Prabhupāda:

śraddhā-śabde viśvāsa kahe sudṛḍha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

[Cc. Madhya 22.62]

Śraddhā, to advance in spiritual life, the beginning is śraddhā, faith. That is faith. Śraddhā… Not exactly faith. Śraddhā means respectful: "Oh, it is nice." That is called śraddhā.

So Śrīla Rūpa Gosvāmī, in front of whom we are now speaking, he gave us the definition how one can make progress in spiritual life. Everyone is blind after material way of life. So the mission of human life is to get out of these clutches of māyā. That is the real mission of life. We are missing the point. Yasyātma-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13]. We are accepting this body as everything. And the modern civilization means to enjoy bodily comforts as much as possible. That is perfection of civilization. No. That is not perfection of civilization. That they do not know. Especially the demons, the nondevotees, they do not know.

This question was raised by Hiraṇyakaśipu before Prahlāda, that "Why you are after so much Kṛṣṇa, nonsense God?" So he replied his father, na te viduḥ svārtha-gatiṁ hi viṣṇum: [SB 7.5.31] "My dear father, generally, demons like you…" (laughter) Yes. He addressed his father, asura-varya. Asura-varya means "the best of the demons." He was not afraid. He was a five-years-old boy. And he inquired some questions, "My dear boy, what you have learned first class from your teachers?" (Hindi) So Prahlāda Mahārāja addressed his father, tat sādhu manye asura-varya. Asura-varya. His father was addressed not "Father." He was addressed, "My dear the best of the asuras…" Asura-varya. Tat sādhu manye 'sura-varya dehinām.

So when you become actually preacher of God consciousness, you cannot make any compromise. You must call the spade a spade. Just like Prahlāda Mahārāja. Prahlāda Mahārāja is one of the mahājanas. Out of the twelve mahājanas, he's one of them. Because he was very bold. He was not afraid of his demonic father. He chastised him in so many ways. But he was never afraid. So just like our people are being persecuted in Australia. You know? They have been put into jail because they are preaching Hare Kṛṣṇa. So this is not very easy thing, easy-going. My Guru Mahārāja, Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, he did not like that his disciples would be easy-going, cheap Vaiṣṇava. Cheap Vaiṣṇava. Duṣṭa mana tumi kisera vaiṣṇava. He sang a song, "My dear mind, oh, you are going to be a Vaiṣṇava. And what kind of Vaiṣṇava you are?" Duṣṭa mana tumi kisera vaiṣṇava, pratiṣṭhāra tare, nirjanera ghare, tava hari-nāma kevala kaitava. "You are chanting Hare Kṛṣṇa, imitating Haridāsa Ṭhākura or Rūpa Gosvāmī, in a solitary place… Not solitary place. You are thinking of woman and money. That's all. Mind is filled with dirty things. So this kind of bhajana is simply cheating, cheating." He was after preaching. First of all, go door to door. Just like Nityānanda Prabhu did it at the risk of life. He was hurt by Jagāi-Mādhāi. Blood came out of His head. Lord Caitanya became very much angry. He wanted to kill immediately Jagāi Mādhāi. Lord Nityānanda said, "My dear Sir, You promised that this incarnation You'll not take any weapon, Please be kind upon them."

So this is Nityānanda. Nityānanda-vaṁśa means one who takes the risk of preaching work, he can claim Nityānanda-vaṁśa. Not that easy-going. The preaching work is not easy-going. There are so many difficulties. All the big, big preachers… Śrī Rāmānujācārya. His life was attempted to be killed. Why Rāmānujācārya? My Guru Mahārāja was attempted to be killed. Twenty-five thousand rupees were raised fund for bribing the police officer. He told me personally. The Navadvīpa, Navadvīpa Gosāis, they wanted to kill him. So preaching work is always risky. Tat sādhu manye 'sura-varya dehinām. So kṛṣṇa-sampraśnaḥ. If you want to make the whole world peaceful, yenātmā suprasīdati. Suprasīdati. Prasīdati means to become satisfied, and su means super, extra satisfied. Then people should be educated to inquire about Kṛṣṇa. That's all. Simply. This very word. Yat kṛtaḥ kṛṣṇa-sampraśnaḥ. Make such propaganda in a way that everyone becomes inquisitive, "What is this nonsense, Kṛṣṇa, they are speaking?" At least…

Just like Jagāi-Mādhāi, when they… In the beginning, they were very much adverse to saṅkīrtana, hari-saṅkīrtana, but one day, the Mādhāi was telling to Jagāi, "My dear brother, Jagāi, after all, these rascals sing very nicely, (laughter) Hare Kṛṣṇa. They sing ver…" "Oh, you are going to be Vaiṣṇava?" "No, no. I am not going to be Vaiṣṇava. (laughter) I'm just appreciating. They sing very nicely." So you go like that. They will arrest you. You have got good experience. In London, they were arrested. You were in London. How many times you were arrested?

Gurudāsa: Three.

Prabhupāda: Three times. Our record is that our people were arrested thirty-six times. They… Now the police has become disgusted. They don't arrest. Yes. But this thing is going on in Australia, especially in Melbourne. I have got, received… So they asked me what to do? To do? Chant Hare Kṛṣṇa, and you'll get good opportunity. When you are put into jail, you'll be free to chant Hare Kṛṣṇa. So they are doing that. They are not eating. The minister in charge of the jail department, he was perturbed that "These people are not eating," and they were allowed to that "You can cook." But they refused, because the same kitchen, they're cooking, I mean to say, flesh. So refused. So then after few days, they were let loose. "All right. You go home." Yes. So this is going on.

So religious persecution is always there. Even the father, what to speak of others? The father, Hiraṇyakaśipu, he chastised his son. So don't be afraid. Lord Caitanya Mahāprabhu wanted. Yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128], Caitanya Mahāprabhu said. This is the mission of Caitanya Mahāprabhu. Anyone you meet, any dumb rascal or gentleman, it doesn't matter, try to convince him about Kṛṣṇa and let him inquire about Kṛṣṇa. Then his life will be successful. Simply he begins to inquire, "What is Kṛṣṇa?" Then his, means, he'll, path of liberation becomes open immediately.

Therefore Sūta Gosvāmī says, yat kṛtaḥ kṛṣṇa-sampraśno yenātmā suprasīdati. Actually, everyone is suffering. That is the law of material nature. Narottama dāsa Ṭhākura, he says, viṣaya-viṣānale, dibā-niśi hiyā jvale, juṛāite nā koinu upāy. Viṣaya. Those who are materialistic, that is called viṣaya. Viṣaya means eating, sleeping, sex intercourse, and defence. How I shall be protected, how shall I enjoy sex, how I shall eat more, I shall sleep more: this is called viṣaya. Viṣaya does not mean a very rich man, viṣayī. A poor man can be viṣayī, and a rich man can be renounced. Just like Rāmānanda Rāya. He was governor, a gṛhastha, not even sannyāsī. But Caitanya Mahāprabhu accepted him not as gṛhastha-more than a sannyāsī. So viṣaya. Viṣayī means, does not mean that if one is very rich, then he's viṣayī. Viṣayī means one is only interested with these four things: eating, sleeping, mating, and defending. The whole world is going on like that. The modern civilization, they're simply interested how to eat, how to sleep… In your country, in America, you know very well. They're whole day working, how to construct a skyscraper building, how to own at least four cars.

So, so long we shall be attached to this viṣaya, simply, there cannot be any peace. There cannot be any peace. It is impossible. Therefore Narottama dāsa Ṭhākura says that viṣaya-viṣānale. Anala means fire. There are different types of fire also. Vi…, viṣānala, the burning sensation by drinking poison. Viṣaya-viṣānale, dibā-niśi hiyā jvale. "Whole day and night, twenty-four hours, my heart is burning." Viṣaya-viṣānale, juṛāite nā koinu… "I did not try, how to get out of this blazing fire." Golokera prema-dhana, hari-nama-saṅkīrtana, rati nā janmila kene tāy. "The only, only relief is this kṛṣṇa-saṅkīrtana, hari-nāma-saṅkīrtana." Therefore Caitanya Mahāprabhu ordered that,

bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

So para-upakāra. This human life is meant for doing, do, doing well to others, not exploiting others. That is animalism. "I kill this animal and eat." Tiger, very powerful. That is animalism. It has no value. Who is, who is asking for a tiger, although he's so powerful? There must be some upakāra. So Caitanya Mahāprabhu's mission is not tigerism, but welfare activities. People are very much so-called philanthropists. They open hospitals, schools, and other things, but actually, they do not know what is the real disease of the human being. The real disease is that he has forgotten Kṛṣṇa. That's all. Otherwise, there is no scarcity in the world.

As I have repeatedly told you, that… Especially I have seen practically in America, in Africa, in Australia, there are so much immense scope for producing food that ten times of the whole population of the world could be fed simply by utilizing the open land still available. So there is no question of scarcity. We have simply mismanaged. Due to lack of Kṛṣṇa consciousness, we have mismanaged things. Kṛṣṇa says,

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

If you want peace, then you try to understand these three principles of life. What is that? That Kṛṣṇa is the supreme enjoyer. No one else. All servants. Ekale īśvara kṛṣṇa āra saba bhṛtya [Cc. Ādi 5.142]. Everyone is servant. Not that "Oh, everyone is equal to Kṛṣṇa." That has become a cheap business. So many kṛṣṇa-avatāras and so many demigods, they are counted as good as Kṛṣṇa. But Kṛṣṇa says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7], "There is no more superior authority than Me."

So therefore this kṛṣṇa-sampraśnaḥ, if simply people become inquisitive, what is Kṛṣṇa, and you simply try to answer them-we have got so many books now-then the whole world will be peaceful. Yena ātmā suprasīdati. Everyone is hankering after, "Where is peace? Where is peace?" You know, you European and American boys. You have come to Kṛṣṇa consciousness because on account of your hankering, "Where is peace?" Is it not?

Devotee: Yes.

Prabhupāda: What is that? So you were, you were not after money; because money and woman, you have seen, enough. There is no scarcity of money and woman in Europe and America. You can earn any, as much as you like, and you can enjoy. But still, why they are coming out confused? They want something. That I have several times repeated, that your only qualification is, you are advancing in Kṛṣṇa consciousness because you are…, you have no other material desires. Anyābhilāṣitā-śūnyam [Brs. 1.1.11]. Nobody can allure you by material inducements: "Oh, here is money. Please come. Here is woman. Please come." That you have seen. You want something… Paraṁ dṛṣṭvā nivartate [Bg. 9.59]. So that's a very good qualification. Not only you who have come to me as my disciples-I am speaking of the whole Europeans and Americans.

So try to impress the whole Western world about kṛṣṇa-sampraśnaḥ. Then they'll be happy. That is our mission. Yat kṛtaḥ kṛṣṇa-sampraśno yenātmā suprasīdati. Munayaḥ sādhu pṛṣṭo 'ham [SB 1.2.5]. And Sūta Gosvāmī welcomed the inquiry, "Oh, it is a nice inquiry, very nice inquiry. You are inquiring about Kṛṣṇa. Oh, I have got this opportunity to answer." Anyone, any devotee, any servant of Kṛṣṇa, as soon as he'll be questioned by somebody about Kṛṣṇa, he'll be very, very happy: "Oh, here is an opportunity to speak about Kṛṣṇa." Just like when Nāradajī inquired from Brahmā that "I know that you are everything, but at the same time, I see that you are meditating on somebody else. What is that?" So Nara… Brahmā welcomed this inquiry, "My dear Nārada, it is a very nice question. Now you have given me opportunity to speak about my master."

So great sages, they were congratulated by Sūta Gosvāmī. All the sages in the Naimiṣāraṇya. Just like you are sitting here. This is the process of understanding kṛṣṇa-praśna. Formerly there were no big halls. Just like in your country or all over the world, we are speaking in big, big halls. Formerly the method was… Just like here, in this very sacred place, (taps podium) all the Gosvāmīs used to study Bhāgavatam under the leadership of Rūpa Gosvāmī, Sanātana Gosvāmī. This is a very… This is the most important place in the world. So you have got this opportunity. So… (Hindi)

Indian: (Hindi)

Prabhupāda: Ācchā. So at least for a few days, let us sit down here and under the protection of Śrīla Rūpa Gosvāmī and Jīva Gosvāmī… This place is a very sanctified place. They used to assemble here. So we are not going to imitate them, but we want a place under the shelter of their lotus feet and discuss something of their contribution. Then our life may be one day successful.

Thank you very much [break]

Indian: (indistinct question)

Prabhupāda: Three principles means to understand that Kṛṣṇa is the supreme sole proprietor…

Indian: That is one

Prabhupāda: Yes. And the second point is that because He's the supreme proprietor, He's the supreme enjoyer. And generally, one who is enjoyer, people do not like. Now, just like these capitalists and the Communists. Capitalists they have made their program for becoming enjoyer. And the capitalists, uh, Communists, they do not like it. Because they known,"These people are enjoyers. They cannot fulfill our desires." But Kṛṣṇa is not like that. Although He's the supreme enjoyer, although He's the supreme proprietor, He is the best friend of everyone-suhṛdaṁ sarva-bhūtānām [Bg. 5.29], suhṛdaṁ sarva-bhūtānām-He's not friend of the rich class of men or the… Just like we be, these political leaders, they become friend of the country. But they are their own party men. "I am Congress Party. I am this party. So I, I love my this party." And even if he loves all human beings, he sends the animals to the slaughterhouse. So he cannot be friend of everyone. But Kṛṣṇa is friend of everyone. You have seen Kṛṣṇa's picture. He's embracing the calf also, and He's embracing Rādhārāṇī. Not that He's simply attached to Rādhārāṇī and the gopīs. He's attached to everyone, every living entity. Sarva-yoniṣu kaunteya sambhavanti mūr… [Bg. 14.4]. Therefore Kṛṣṇa is the best friend of everyone.

So if you want friendship, you make friendship with Kṛṣṇa. And because He's the proprietor, He'll protect you. These are the three points. Is that clear? Or you have got any question, you can question. Let it be clear. This is very intelligent question. So if we have to search out a friend, just search out Kṛṣṇa. Make friendship with Kṛṣṇa. Suhṛdaṁ sarva-bhūtānām. He'll satisfy you in all respects. And He's not poor because bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. He's… He's the proprietor of everything. What do you want? Everything will be supplied. He's so nice friend. So if you one understand these three points about Kṛṣṇa, then our life becomes successful.

Devotee: Devotees should try… [break] …a person to inquire about Kṛṣṇa consciousness. On the other hand, it should be…

Prabhupāda: No.

Devotee: …uncompromising.

Prabhupāda: No. Thing is that if you chant Hare Kṛṣṇa mantra, this very process will make his heart clean. Kṛṣṇa consciousness can be understood not in dirty condition of mind. Yeṣām anta-gataṁ pāpam. That is the definition given by Kṛṣṇa. Kṛṣṇa…, to understand Kṛṣṇa is not so easy. Therefore Kṛṣṇa says, yeṣām anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām. Persons who are simply engaged in pious activities and completely all sinful reaction of his life has ceased, te dvandva-moha-nirmuktā bhajante mām [Bg. 7.28], he's no, no more hesitating or checked. Ahaituky apratihatā. He can serve Kṛṣṇa, he can love Kṛṣṇa. So this process of chanting Hare Kṛṣṇa means making him cleansed of all sinful reactions. So he'll chant, he'll hear, and as he hears, his heart becomes clean. Then he will naturally inquire about Kṛṣṇa. So you have to create that situation. You go on chanting Hare Kṛṣṇa, and as people will hear, his heart will be cleansed. Naturally he will be inquiring about Kṛṣṇa. They do not inquire about Kṛṣṇa because the heart is… [break] …hearing and chanting. Then he'll be cleansed.

Gurudāsa: Prabhupāda? We were talking about the importance of preaching. Does it make any difference whether it's in India or in the United States?

Prabhupāda: No. Everyone is Kṛṣṇa's. Where is your neck beads?

Gurudāsa: Oh, here.

Prabhupāda: Why?

Gurudāsa: They came, they came untied, and so I tied them together just like this.

Prabhupāda: You must have your neck, neck beads tight.

Gurudāsa: Right around the neck?

Prabhupāda: Yes. So what is your question? There is no question… Preaching…, preaching is… Preaching… Haridāsa Ṭhākura was inquired by Caitanya Mahāprabhu that, that "You are chanting Hare Kṛṣṇa. Is it for everyone?" Haridāsa Ṭhākura replied: "Yes, it is for every… Even the trees, the birds, the beasts, they'll be benefited." So what is the question of human society? Here or there, it doesn't matter.

Gurudāsa: We've developed…

Indian: If hearing is more important than chanting, then from whom a man should hear about Kṛṣṇa? It is from anyone?

Prabhupāda: What is that question?

Devotee: He says hearing, hearing is more important…

Prabhupāda: Everything is more important, but hearing is especially given.

Indian: From whom one should hear about Kṛṣṇa?

Prabhupāda: From Kṛṣṇa devotee, not a professional man.

Indian: How one can tell that he is a devotee of Kṛṣṇa?

Prabhupāda: That requires little intelligence. One has to learn. It cannot be… You have to see that by chanting Kṛṣṇa, what he is doing? He is maintaining his body, or he is actually desirous of advancing in Kṛṣṇa consciousness. That you have to know. Chant. (end)

761009SB.ALI

Śrīmad-Bhāgavatam 1.2.5

Aligarh, October 9, 1976

(little conversing in Hindi)

Prabhupāda:

munayaḥ sādhu pṛṣṭo 'haṁ

bhavadbhir loka-maṅgalam

yat-kṛtaḥ kṛṣṇa-sampraśno

yenātmā suprasīdati

[SB 1.2.5]

By the sages in Naimiṣāraṇya, the question was put before Sūta Gosvāmī that "After Kṛṣṇa's departure from this world to His own abode, where the responsibility was given for religious propaganda?" So it was kṛṣṇa-sampraśno, question about Kṛṣṇa. And the question was that religious principle, where did it rest? Because religion means the law of God. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. As you cannot manufacture law at home The law is enunciated in the legislative assembly of the government. Not that you can manufacture law in your home or in your office or in a big conference by the public. No. Similarly, the word dharma, religion, is explained in the English dictionary, "a sect of faith." And people have interpreted in a different way, that "I can manufacture my own way of religion." It is going on very strong nowadays by some missionary sect, yata mat tata pat. As many ways there are, they are all perfect. That somebody said that to cut throat is my religion. That is also accepted. But that is not religion. Religion means dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. What is spoken by the Supreme Personality of Godhead or what is ordained by the supreme authority, that is dharma. Therefore in the next verse it is explained,

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

If you want actual peace, ātmā, suprasīdati, then you have to accept paro dharma. Para means supreme or superior. There are two kinds of dharmas, parā and aparā. Aparā means this material world. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg. 7.4]. There are two natures, one spiritual nature and one material nature. People do not understand what is spiritual nature. But Kṛṣṇa explains very nicely, and one can understand very easily what is spiritual nature and what is material nature. In the Bhagavad-gītā, the matter, five elements, earth, water, air, fire, sky, mind, intelligence, ego, these are material nature. Prakṛti me bhinnā aṣṭadhā. Apareyam. Then Kṛṣṇa says this is aparā. Aparā means inferior. Bhūmir āpo 'nalo vāyuḥ. The modern scientist or philosophers, they are engaged in studying this inferior nature. They have no information of the superior nature. But Kṛṣṇa says that these five elements, eight elements. Five gross and three subtle. The mind is also material. Khaṁ mano buddhir. These are material. People think this mental speculation, poetry, philosophy, that is spiritual. No. So long the subject matter is material, the concoction of the mind, speculation of the mind, the so-called philosophy, is also material.

When mind is engaged at the lotus feet of the Lord… As it is stated in the Śrīmad-…, sa vai manaḥ kṛṣṇa-padāravindayor [SB 9.4.18]. When the mind is fixed up in the lotus feet of the Lord, then the words are used, the vibration of the tongue used… Vacāṁsi vaikuṇṭha-guṇānuvarṇane. Then the words are utilized for describing about the spiritual world. The spiritual world is called Vaikuṇṭha. There is no kuṇṭha, anxiety. That is spiritual world. When you become spiritualized, brahma-bhutaḥ prasannātmā [Bg. 18.54]. There is no more kuṇṭha. This is the sign of becoming brahma-bhūtaḥ. At the present moment we are jīva-bhūtaḥ. Manaḥ saṣṭhānīndriyāṇi prakṛti-sthāni karṣati [Bg. 15.7]. Therefore our struggle for existence is with the mind and the six senses. But when your existence is spiritualized, then brahma-bhūtaḥ, you have no more anxieties. That is the sign. Brahma-bhūtaḥ prasannātmā na śocati na Prasannātmā means na śocati na kāṅkṣati [Bg. 18.54].

We have got two diseases in the material world. One is śocati, and the other is kāṅkṣati. The things which we haven't got we desire to possess, kāṅkṣati. And the things which we possess, it will be spoiled, it will be lost. Cāṇakya Paṇḍita says that everything in this material world is temporary. Smaro nityam anityatam. So when we engage our mind in these temporary things, that is śocana and akāṅkṣa. And when we are elevated to the spiritual platform, then there is no more śocana and akāṅkṣa. This is the symptom. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu [Bg. 18.54]. At that time it is possible to re-establish samatā. We are very much anxious to re-establish our universal brotherhood, but from the material platform it is not possible. Unless we come to the platform of brahma-bhūtaḥ, we cannot expect samaḥ sarveṣu bhūteṣu. Paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. These things are there in the Bhagavad-gītā.

So considering from all these point of view, Bhagavān Kṛṣṇa, the Supreme Personality of Godhead, He's teaching us that paro dharmaḥ. We have distinguished parā and aparā. Apareyam. The material elements, mind, intelligence, and ego, they are all material. Aparā. Itas tv viddhi me prakṛtiṁ parām jīva-bhūtaṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]. So we have to come to that spiritual platform, brahma-bhūtaḥ platform. Samaḥ sarveṣu bhūteṣu. That is wanted. That kind of religious system is explained in the Śrīmad-Bhāgavatam. Paro dharmo. And others, they are aparo dharma. Aparā, inferior. Therefore one Vṛndāvana Dāsa Ṭhākura, a great Vaiṣṇava ācārya, he has said,

pṛthivīte yahā kichu dharma nāme cale

bhāgavata kahe taha pari purṇa chole

Pṛthivīte, upon the surface of the earth there are many systems of religion. Yahā kichu dharma nāme chole. So what is that? Bhāgavata kahe. He does not say, but he says on the authority of Śrīmad-Bhāgavatam. That is scholarship. A scholar will not speak anything as he is thinking. No. He will give authoritative quotation to support. That is Vedic system. When you support your proposition with the Vedic version, then it is accepted. Otherwise not. Veda pramāṇa.

So Vṛndāvana Dāsa Ṭhākura said bhāgavata kahe. He doesn't say, "In my opinion." Nowadays it has become a very good fashion, "I think." "In my opinion." Without knowing his own value, he gives his opinion. He does not know that he's imperfect. He's imperfect in his senses, he's liable to commit mistake, he's illusioned, and he's a cheater. Everyone knows that "How I am cheating the other party." Especially amongst businessmen, when there is conference, so each one is trying, "Now how much I have cheated him." So this cheating, vipralipsā, is one of the qualification of the conditioned soul. Bhrama pramāda vipralipsā karaṇāpāṭava. So a person, authorized person in the line of disciplic succession, he does not speak by his own authority. Immediately he'll quote from the Vedic literature to support his proposition. So Vṛndāvana Dāsa Ṭhākura says bhāgavata kahe. He doesn't say that, "I say" or "In my opinion." No. Bhāgavata kahe taha pari purṇa chole.

pṛthivīte yahā kichu dharma nāme cale

bhāgavata kahe taha pari purṇa chole

So how is that Bhāgavata says? The Śrīmad-Bhāgavatam you'll find, in the introductory portion, Vyāsadeva says, dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2]. Atra, śrīmad-bhāgavate, kaitavo dharma, projjhita. Kaitava means cheating. Cheating type of religion is completely kicked out. Projjhita. Prakṛṣṭha rūpena ujjhita. Just like we sweep over the floor and throw away the dust just to make the floor very clean. The Śrīmad-Bhāgavatam, just to make it very clean from this cheating type of religious system It is written by Vyāsadeva, religion means that yato bhaktir adhokṣaje. This is religion. Here it is said. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. It doesn't matter whether you are Hindu or Muslim or Christian or Buddha or Jaini or so on, so on. There are so many, hundreds. But the test is yato bhaktir adhokṣaje, whether you have developed your love for God. That is wanted. It doesn't matter.

Just like if you want to be a mathematician, so you may pass from any university, Calcutta University or Delhi University or London University-any university. Mathematics two plus two equal to four everywhere. It is not that in Calcutta University two plus two equal to five, and in London University two plus equal to three. No. Everywhere two plus two equal to five, four. Similarly, dharma means obedience to the laws of God. That is dharma. Either you become Christian or Hindu or Muslim, whether you accept God as the supreme authority and whether you abide by the laws of God, then you are dharmic. Otherwise, it is cheating. If there is no conception of God, if one does not know what is God and what is the order of God, then that type of religion is cheating religion and that kind of religion is completely thrown out from Śrīmad-Bhāgavatam. Therefore Vṛndāvana Dāsa Ṭhākura said, pṛthivīte āche yata…, pṛthivīte yahā kichu dharma nāme cale. Cale means it is passing on in the name of religion but it is not religion. Because religion without conception of God, what is the meaning of that religion? If that is religion, that is not parā dharma. That is aparā dharma. Aparā dharma. Just like sometimes we take deśa-dharma. Samāja-dharma, gṛha-dharma, and so many things.

So deśa-dharma, nationalism. Now you are in this country, suppose in India, and next life, because you have to change your body, next life it may not be that you have taken birth in India. You might have taken birth in the heavenly planet or in the animal society. Because there is no guarantee. Kṛṣṇa says tathā dehāntara-prāptir. Death means change of the body. But what kind of body you are going to accept, that will depend on the superior arrangement. But you can arrange also. Just like if you pass medical examination, there is possibility of your becoming a medical officer to get a service in the government medical service board, but still, it must be selected by the medical board and so on, so on. There are so many condition. Similarly to get the next body, that is not your selection. That selection depends on superior authority. Karmaṇā daiva netreṇa jantur dehopapattaye [SB 3.31.1]. That we do not know, that next life. Neither we endeavor what is next life. We have to accept a next life after giving up this body.

Therefore we must be prepared for that purpose. So preparation means In the Bhagavad-gītā it is said yānti deva-vratā devān [Bg. 9.25]. If you prepare yourself to go to the higher planetary system, Candraloka, Sūryaloka, Indraloka, Svargaloka, Brahmaloka, Janaloka, Maharloka, Tapoloka-there are so many, hundreds. If you want to go there, then you prepare in that way. Yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ. So if you want to go to the Pitrloka, you can go there. If you want to go to the higher planetary system, in the devaloka, you can go there. And if you want to remain here, you can remain here. And if you want go to go to the loka, Goloka, Vṛndāvana, mad-yājino 'pi yānti mām [Bg. 9.25]. You can go there. Back to home, back to Godhead. That is possible. Kṛṣṇa says tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]. If you like you can go back to home, back to Godhead. That is possible. So therefore the intelligent persons, they must know "If I go to the devaloka, what is the result of going there. If I go to the Pitṛloka, what is the result. If I remain here, what is the result. And if I go back to home, back to God, what is the result." The ultimate result is that if you can go back to home, back to Godhead, then Kṛṣṇa says what is the result. The result is tyaktvā dehaṁ punar janma naiti [Bg. 4.9], that you don't get birth again in this material world. So that is the highest gain. Punar janma naiti mām eti.

mām upetya tu kaunteya

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saṁsiddhiṁ paramāṁ gatāḥ

[Bg. 8.15]

That is the highest perfection. And therefore here it is said, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. So if you want to go back to home, back to Godhead, then yato bhaktir adhokṣaje. You have to adopt this means, bhakti. Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. Kṛṣṇa, or the Supreme Lord, cannot be understood by karma, jñāna, yoga. No process will be sufficient to understand Kṛṣṇa. Therefore you have to take to this process as recommended by Kṛṣṇa, bhaktyā mām abhijānāti yāvān yaśs cāsmi tattvataḥ [Bg. 18.55]. Therefore we do not indulge in Kṛṣṇa's līlā unless it is performed or it is executed by the devotees. Not professional men. That is forbidden. Caitanya Mahāprabhu never indulged in. Because the subject matter of Kṛṣṇa can be understood only by the process of bhakti. Yato bhaktir adhokṣaje [SB 1.2.6]. Without bhakti, it is not possible. The bhakti process one has to adopt if he actually wants to go back home, back to Godhead. That is Kṛṣṇa consciousness movement.

Our movement, this Kṛṣṇa consciousness movement, is educating people how to become advanced in devotional service and how to go back home, back to Godhead. And this is not a very difficult task. It is very easy. If it is not easy how the Europeans, Americans, are now taking seriously? Because they, I think at least before ten years, before starting of this movement, most of them, they did not know what is Kṛṣṇa. Now they are all devotees of Kṛṣṇa. Even the Christian priests, they are surprised. In Boston, one Christian priest, he admitted that "These boys, they are our boys, coming from the Christian group or the Jewish group. So before this movement they did not take care even to see us or to ask any question about God or to come to the church. They completely neglected. And now, how it is they are mad after God?" They are surprised. "Why? Why have they become so…?" Because they have taken to the process. The process is important. Simply speculation… Bhakti is not theoretical. It is practical. Yato bhaktir adhokṣaje. If you want to take to the bhakti process, it is not speculation. You must actually engage yourself in the process. Yato bhaktir adhokṣaje. That process is

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

This is nine different [break] Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir. Simply by hearing. You remain in your place, there is no need of changing your place. If you are businessman, do your business. If you are a medical man, remain in your medical profession. Or lawyer, or whatever it may be. That is the recommendation of Brahmā and confirmed by Śrī Caitanya Mahāprabhu. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir. If we hear, śruti-gatām, if we receive the message of bhakti, then you can remain in your place. But if you hear and try to implement it employ it in practical life, then one day the Supreme Lord whose another name is Ajita, you'll be able to conquer Him. Jito 'py asi. These are the recommendation in the śāstra. So this is first-class or superior dharma. Everyone can accept it. Simply hear. And that hearing process is also made very easy. This chanting Hare Kṛṣṇa mahā-mantra you chant and hear. Anywhere you can do it. You sit down in your home or in your office, in your factory, underneath a tree or anywhere, you can chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And you can hear. This process will make you advanced in everything. Caitanya Mahāprabhu has given His benediction, ihā haite sarva siddhi hoibe tomāra. By, simply by this chanting and hearing of Hare Kṛṣṇa mantra, all perfection you'll get. It's very easy.

Therefore our request is that whatever you may be, in whatever position you may be, it doesn't matter. Sthāne sthitāḥ. Just sit down together, the family members, and chant Hare Kṛṣṇa. It is very easy. Nobody can say it is very difficult. And if it is difficult to chant then it should be understood that we are most unfortunate. Etādṛśī tava kṛpā bhagavan mamāpi durdaivam īdṛśam ihājani nānurāgaḥ. Caitanya Mahāprabhu has taught that nāmnām akāri bahudhā nija-sarva-śaktis tatrārpitā niyamitaḥ smaraṇe na kālaḥ. The Lord's holy name is as powerful as the Lord Himself. Na 'bhinnatvān nāma-nāminoḥ. This is the sastric injunction. There is no difference between Kṛṣṇa name and the Kṛṣṇa person. Because Kṛṣṇa is absolute. Advaya-tattva. Advaya-jñāna. So He has descended in this age, kali rūpe, kali yuge nāma rūpe kṛṣṇa-avatāra. This nāma, Hare Kṛṣṇa, is the sound incarnation of Kṛṣṇa. Don't think it is ordinary sound. Hare Kṛṣṇa. Therefore Narottama Dāsa Ṭhākura has sung, golokera prema-dhana hari-nāma-saṅkīrtana, rati nā janmilo kene tāy. This sound vibration is coming, this is transcendental sound. It is coming from Goloka Vṛndāvana. It is not this mundane sound. Just like in radio you receive sound from other places. Similarly, this sound is received, I mean to say, released from the Vaikuṇṭha. Golokera prema-dhana.

So the sound vibration, Caitanya Mahāprabhu gives it to the people in general. He says that the name, holy name, is as powerful as Kṛṣṇa. Nāmnām akāri bahudhā nija-sarva-śaktis tatrārpitā niyamitaḥ smaraṇe na kālaḥ. And to smaraṇe, to hear and chant, there is no particular time. Just like gāyatrī-mantra and other things you have to chant in a different atmosphere, three times, tri-sandha. After taking bath. There are so many rules and regulations. But this Hare Kṛṣṇa mahā-mantra you can chant anywhere and everywhere at any time, without any regulative principles. Niyamitaḥ smaraṇe na kālaḥ. So Caitanya Mahāprabhu regrets, etādṛśī tava kṛpā bhagavan mamāpi. "My Lord, You are so merciful upon Me, but still, durdaivam īdṛśam ihājani nānurāgaḥ, I am so unfortunate that I am reluctant to chant this Hare Kṛṣṇa mantra." So our this movement is teaching very simple thing, that whatever you may be, wherever you may be, there is no expenditure. There is no loss. You chant Hare Kṛṣṇa. This is our movement.

So the ladies and gentlemen who are present here, kindly take this instruction of the śāstra. Then you become situated in the transcendental, first-class system of religion. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ahaituky apratihatā [SB 1.2.6]. Ahaituki. But don't chant Hare Kṛṣṇa mahā-mantra with any motive. That is not good. Even if you chant with motive, that will take little time to become pure devotee, but better without any motive. As a matter of duty, you chant regularly. Ahaituky apratihatā. Then there will be no hindrances. You'll make progress without any hindrances. Ahaituky apratihatā. And then you'll be pleased. Yenātmā samprasīdati. Then you'll be feeling transcendental bliss. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni [Cc. Antya 20.12]. And all the blazing fire of this material world will be extinguished. Bhava-mahā-dāvāgni. Here, in this material world, it is compared with dāvāgni. Dāvāgni means the forest fire. Nobody goes to set fire in the forest, but it takes place. Similarly, however cautious you may be, you cannot make this material world without dāvāgni. That is not possible. The dāvāgni will continue. Viṣaya viṣānale, divā-niśi hiyā jvale. Narottama Dāsa Ṭhākura has sung that the material world is such that it is just like a blazing fire. Viṣaya viṣānale divā-niśi. Here, everyone, even the Prime Minister, even the President, very opulently situated, but always full of anxieties. Very, too much anxieties.

So if you want to be yayātmā samprasīdati, then you must take to this process, this bhakti-yogam. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]. There are so many different items. And the most important item is śravaṇam. We can sit down, family members, and we can read from Śrīmad-Bhāgavatam, Bhagavad-gītā, and hear and chant Hare Kṛṣṇa mantra. Very easy thing. That we want to introduce every home. That is our only request, that in whichever position you are, it doesn't matter. You simply begin this chanting of Hare Kṛṣṇa mantra and reading of Bhagavad-gītā As It Is. Don't try to be ustad in interpreting. That is very dangerous. Ustadi is not good. Simply try to understand Bhagavad-gītā as it is. Bhagavān says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. "My dear Arjuna, there is no more superior authority than Me." You accept it. That's all. You haven't got to interpret foolishly. No, then you are gone. Then you become condemned.

Caitanya Mahāprabhu's mission is that. Yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa. He says, āmāra ājñāya guru hañā tāra' ei deśa [Cc. Madhya 7.128]. Ei deśa. Just like Surendra is here. So I'll request Dr. Sukla is here. It doesn't matter that you have to go out. You are in Aligarh, you become a guru. That is Caitanya Mahāprabhu's "How shall I become guru? I am gṛhastha, I'm engaged this…" No. You haven't got to learn very much, to be puffed-up. Yāre dekha tāre kaha 'kṛṣṇa'-upadeśa [Cc. Madhya 7.128]. That's all. You simply decide what Kṛṣṇa has spoken. Then you become guru. If you want to manufacture something and show some magic, then you do not become guru. If you simply repeat what Kṛṣṇa has said. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65], mam evaiṣyasi asaṁśayam. What is the difficulty? You can say all the same thing. "Sir, you always think of Kṛṣṇa." Kṛṣṇa says man-manā bhava mad-bhakto. You don't say that "You think of me." That is rascaldom. You say that "You think of Kṛṣṇa." Kṛṣṇa says man-manā but you don't say man-manā. You say Kṛṣṇa. Kṛṣṇa said. "You always think of Kṛṣṇa." Man-manā bhava mad-bhakto. "You just become a devotee of Kṛṣṇa. You just worship Kṛṣṇa." Mad-yājī. "And just offer little obeisances to the Lord." These four things. Even a child can do. And you can preach. You can become guru. What is the difficulty? Everyone.

āmāra ājñāya guru hañā tāra' ei deśa

yāre dekha, tāre kaha 'kṛṣṇa'-upadeśa

[Cc. Madhya 7.128]

You become a guru. Don't manufacture ideas. Yenātmā samprasīdati. So is there any difficulty? No difficulty. The Bhagavad-gītā explains everything very nicely, how to become Kṛṣṇa conscious, how to worship Kṛṣṇa, how to understand Kṛṣṇa. Everything is explained there very lucidly. So people can take it very easily, and then he will be perfect. Then he'll not come… Mām upetya tu kaunteya duḥkhālayam aśāśvatam [Bg. 8.15]. It is very easy. So take it very seriously. That is our propaganda. We don't manufacture anything, any jugglery of words, any magic or any new ideas of God. These nonsense things we do not do. We simply carry out the order of Caitanya Mahāprabhu and we simply repeat 'kṛṣṇa'-upadeśa. That's all. This is Kṛṣṇa consciousness movement. You can take it and also you can do it. You can also become guru. That we want. Thank you very much. Hare Kṛṣṇa. Any question? If there is any question you can put.

Indian man: (Hindi)

Indian man: Adhokṣaja, I want to…

Prabhupāda: Hmm, Adhokṣaja. Akṣaja. A-i-e-oo-then at the end, kṣaya. So beginning from ah and kṣaya, up to the end of kṣaya, akṣa. So we manufacture…

Indian man: Mahārāja, (Hindi-asks Prabhupāda to speak in Hindi)

Prabhupāda: (Hindi) (end)

731111SB.DEL

Śrīmad-Bhāgavatam 1.2.6

Delhi, November 11, 1973

Prabhupāda:

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

Yayātmā suprasīdati. Everyone is seeking after happiness. Ātyantika-duḥkha-nivṛttiḥ. The struggle for existence is to minimize miserable condition of life and increase enjoyment. We the living entities, we are part and parcel of God. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. Jīva-bhūta, jīvas, all jīvas, living entities, they are part and parcel of Kṛṣṇa, or God. When we speak of "Kṛṣṇa," means God. God has got many thousands of names, but this one name is chief. Kṛṣṇa means "the all-attractive." Kṛṣṇa attracts everyone. Or one who attracts everyone, He is God. God cannot be attractive for some men or some living entities, and not for others. By His opulence, by His richness, by His power, by His beauty, by His knowledge, by His renunciation, by His reputation, God is all-attractive.

So all these opulences you will find in Kṛṣṇa.

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhaga itīṅganā

(Viṣṇu Purāṇa 6.5.47)

Bhaga. Bhaga means opulence. Just like we sometimes speak bhagavān. That comes from this word bhaga. Similarly, bhagavān. Bhagavān means the owner of all opulences. That is called bhagavān. There are now nowadays so many bhagavāns, but they are not owner of all opulences. Maybe partly. But God means, bhagavān means samagrasya. Samagra means complete. One rich man can claim that "I am owner of so many crores." Another can claim, "No I have got one or two more crores more than you." Others may say… So on, so on, so on, go on. But nobody can claim that "I am the owner of all opulences." But in the Bhagavad-gītā, you will find, Kṛṣṇa claims, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. Sarva-loka-maheśvaram, "The supreme proprietor of all the lokas." That is admitted by the śāstra.

In the Brahma-saṁhitā it is said, īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Īśvara means controller or the powerful man who controls. Take for example the president or the king. So there are many īśvaras, or controllers. You are also īśvara; I am also īśvara. Because you also control at least your family members or some animals. So this controlling capacity is there in everyone because we are part and parcel of Kṛṣṇa. But we are not supreme controller. We are controller of some entities, but we are controlled also by something superior. Therefore we are not absolute controller. We are relative controller. But about Kṛṣṇa, it is said, īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Paramaḥ means supreme. He controls everyone or everything, but He is not controlled by anyone. That is īśvaraḥ paramaḥ. We are īśvara, we control in our jurisdiction, but we are also controlled by somebody. Just try to understand. But in Kṛṣṇa's life you'll find that He controls everyone, but He is not controlled by anyone. Therefore He is called īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1].

He has got His form. God has got His form. The Māyāvādī philosophers, they think the Absolute Truth is impersonal. Śūnyavādi. No. Absolute cannot be zero or impersonal because controller, controller must have brain. Without brain, how he can control? And as soon as you have got brain, you have got other limbs of the body to carry out the order of the brain. So as soon as you have got senses, as soon as you have got sense organs, as soon as you have got brain, as soon as you have got activities, you are a person. This is the conclusion of the śāstra. Therefore the absolute controller cannot be impersonal. By our practical life we see, government. "Government" is an impersonal word, but at the end of the government, there is a governor or president, a person. A person is required, who will apply his brain. So how is that that without brain the whole cosmic manifestation it is controlled? That is not very reasonable. And that is not according to śāstra.

According to śāstra, the Absolute Truth is explained in the Bhagavad-gītā as tattva. Tattva means truth. So Śrīmad-Bhāgavatam says that tattva-vit, "One who knows the tattva, truth…"

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

"Those who are actually knower of the Absolute Truth, they know that the Absolute Truth is manifested in three features: impersonal Brahman and localized Paramātmā, antaryāmī or the Supersoul…" As Kṛṣṇa says in the Bhagavad-gītā that in each body there is a soul, kṣetra-jña. Idaṁ śarīraṁ kṣetram ity abhidhīyate. The body… I am not this body, but I know it is my body. Therefore I am kṣetra-jña and the body is kṣetra. And Kṛṣṇa says that kṣetra-jñaṁ cāpi māṁ viddhi sarva-kṣetreṣu bhārata [Bg. 13.3]. That sarva-kṣetreṣu bhārata, in every body, that manifestation of God, or Kṛṣṇa, is called Paramātmā, or Supersoul. So the Supersoul and the soul, both of them are sitting on this body. It is compared with a tree. Just like on the tree two birds sitting, friendly birds. One is eating the fruit and another is simply witnessing. Upadraṣṭā-anumantā.

So this is the science. So human life is meant for understanding this science. This is the ultimate science. Athāto brahma jijñāsā. Human life is not meant for wasting like cats and dogs, simply eating, sleeping, mating. That is not human life. At the present moment they are simply engaged in these four principles of bodily demands of life-how to eat, how to sleep, how to have sense gratification and how to defend. Unfortunately, we have become less than the animals because the animals, they have no problem. Even the birds… Out of all living entities, 8,400,000 of forms, the human forms are only 400,000. The majority of the living entities, they are in different forms.

jalajā nava-lakṣāṇi

sthāvarā lakṣa-viṁśati

kṛmayo rudra-saṅkhyakāḥ

pakṣiṇāṁ daśa-lakṣaṇam

There are aquatics, there are insects, there are birds, beasts, trees, plants, then human being, by evolution process. So they have no problem. You can see, in the early morning, these parrots, they are dancing, chirping, and they have no problem. Immediately they will go to some tree and they will find out some little fruit. They will eat. Their eating problem… There is no eating problem. There is no sleeping problem, and there is no sex life problem also. Along with them, there is opposite sex. And they defend in their own way. So these are not actually problems. These are already settled up according to your body. That is the verdict of the śāstra. Tal labhyate duḥkhavad anyataḥ sukhaṁ kālena sarvatra gabhīra-raṁhasā. According to your body, your eating problem, your sleeping problem, your sense gratification problem and defending problem are already settled. That is the verdict of the śāstra. Your real problem is, as our Pañca-draviḍa Mahārāja explained, how to solve the problem of repetition of birth, death, old age and disease. That is your problem.

Therefore in the human society, there is some system of religion, how to solve these problems. But people in this age, they have become so misled, misguided, that they are not taking care of the real problem, but they are very much engaged in the temporary problems which are already solved. We are simply mismanaging them. So how to make solution of the problems of life, that means is called dharma. Dharma means the regulative principle which is given to the human society by God. I have already explained many times. Just as the law is given by the state for regulative principles of life, similarly dharma is also regulative principle to the human society. And just to make his life successful. What is that successful life? Successful life means a human being has come to this human form of life through the evolutionary process. Now he should make such arrangement that next life he may be free from this repetition of birth and death, at least, or he may go to other planets, higher standard of life. As it is explained in the Bhagavad-gītā,

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

That is the human life. You prepare yourself for higher standard of life or to make a permanent solution of your miserable condition of life, namely birth, death, old age and disease. This is required. This is human business, or dharma.

So how you can attain that dharma? Dharma means the occupational duty. Dharma is not a sentiment. Practically, nowadays people have taken dharma, religious means…, "religion" means a kind of faith. But that is not the description of the Vedic śāstra. Faith we can change. Today you are Hindu. Tomorrow you can become Muslim. Or today you are Muslim. Tomorrow you can become Christian. You can change your faith. But that is not religion. Change of faith or accepting some faith, that is not religion. Religion means which you cannot change. Even if you become from Hindu to Muslim or from Muslim to Christian, that your occupational duty, you cannot change. Take, for example, suppose you are a government servant. You are serving in the secretariat. But tomorrow you become Hindu or Muslim or Christian. But do you mean to say that your service in the government will be changed also? No. That will continue.

So real business means we have to serve somebody. That is explained by Śrī Caitanya Mahāprabhu. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. Our real business, our real occupation, is to serve Kṛṣṇa, God. That is our… That service spirit, because we have forgotten God, or Kṛṣṇa, we are serving somebody else. That is called māyā. We have to serve. Nobody can say… In this meeting there are so many ladies and gentlemen. Nobody can say that "I do not serve anyone. I am free." That is not possible. You must have to serve. And that service is called dharma. Just like salt is salty taste, sugar is sweet taste. The sweet taste is the dharma of sugar. The pungent taste of chili, that is the dharma. It cannot change. If sugar is salty, you do not accept. "Oh, this is not sugar." Similarly, living entity has got a permanent occupational duty. That is service. That service is being carried on in different names: "service of the family," "service of the country," "service of the community," "service of the nation," "service of the humanity," so many names. But there is service. But this service cannot be complete unless the service goes up to the transcendental loving service of Kṛṣṇa. That is perfection of service. And that is called dharma. Try to understand what is dharma.

So here Sūta Gosvāmī was answering the question of Śaunakādi Muni in Naimiṣāraṇya. They inquired that after the departure of Kṛṣṇa… Kṛṣṇa came-paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām, dharma-saṁsthāpanārthāya [Bg. 4.8]. So their inquiry was that "After departure of Kṛṣṇa, the protection of dharma, how it is being maintained, or under whom, where it has gone?" So… "And what is actually dharma?" So here it is explained, sa vai puṁsāṁ paro dharmaḥ. Para means superior. Not this religion, Hindu religion, Muslim religion, Christian religion, or there are so many other religions. That is also dharma. That is temporary. But paro dharma means permanent dharma, eternal dharma, or sanātana-dharma. That is called para. Para means superior. So sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Adhokṣaja. Adhokṣaja means God. Adhaḥ. Adhaḥ means cut (curbed?) down. Akṣaja means direct perception. Adhokṣaja. You cannot understand God by direct perception. You have got your eyes, but if you want to see, "Where is God? Show me," that is not immediately possible. You have to prepare your eyes to see God. So therefore God's another name is Adhokṣaja. Adhah-kṛta-akṣajan jñānaṁ yatra(?). Not by direct perception you can understand God.

So here it is mentioned… Adhokṣaja means you cannot perceive the Supreme Absolute Truth by your sense perception. You have to learn it by śruti, by hearing. Hearing is also experience, by hearing.

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

This is the process, hearing. If you simply hear about God, then you will see God by hearing. That is… Because there is a cloud of dirtiness within our heart. Unless that dirtiness is cleansed, we cannot perceive God. Therefore this process of chanting Hare Kṛṣṇa mantra is described by Śrī Caitanya Mahāprabhu, ceto-darpaṇa-mārjanam: [Cc. Antya 20.12] "cleansing the mirror of heart." Just like unless you cleanse the mirror which is full of dust, you cannot see your face very nicely; similarly, unless you cleanse your heart very nicely, or in other words, unless your heart is cleansed of all sinful reaction, you cannot understand what is God. That is not possible. In the Bhagavad-gītā it is said,

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

[Bg. 7.28]

They can see God, one who is fully washed of all sinful reaction of life. That can be done very easily. That can be done very easily. Kṛṣṇa says in the Bhagavad-gītā,

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

[Bg. 18.66]

Everyone in this material world, we are suffering the sinful reaction of our past life or this life. That is a fact. But Kṛṣṇa says that "I can give you protection from all reaction of sinful life if you surrender unto Me."

So to become free from sinful life, there is only simple method: if you surrender to Kṛṣṇa. That is the beginning of bhakti. Yato bhaktir adhokṣaje. Bhakti life begins when you fully surrender unto the lotus feet of God. That is the bhakti life. So here it is said that it does not matter whether you are a Hindu or Muslim or Christian or Buddhist. It doesn't matter. Your system of religion is first class if you can develop your general love for Kṛṣṇa or God, Adhokṣaja. That is the test. You may advertise yourself or I may advertise myself, "I am a great religious person," but the test is how much you have learned to love God, how much you have advanced in that process.

So here in this verse it is said that sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Then what will be my profit? Suppose I simply love God. I love. The loving propensity is there in me. I love some boy. I love some girl. I love my country. I love my family. I love my society. I love my country. The loving propensity is there. There is no doubt. Everyone, even cats and dogs, because he is living entity, he has got that loving propensity. A tiger also loves its cubs. But this love, when it will be applied to the Supreme Personality of Godhead, that is the perfection of life. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. What kind of love? Ahaitukī. To love God not for any other reason, that "God will give me some wealth, God will give me this, God will… I shall take from God this." No. Ahaitukī, no cause, that "Because I am in want of some money, therefore I shall go to church or temple or love God." No. Ahaitukī. Just like people generally go there like that, "O God, give us our daily bread." Well, why you are asking God for daily bread? Daily bread is already given to everyone, even birds and bees. Your bread is also there. But people do not know that "My bread is already there. Why I shall bother God for daily bread? Let me learn how to love God." God is giving us so many things without asking. God is giving us light, God is giving us water, God… Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhiḥ… [Bg. 7.4]. Everything He is giving you, without which cannot live. And He will not give us our bread?

So Bhagavad-gītā says they are also pious, even one goes to God for asking something for some material profit. Catur-vidhā bhajante māṁ janāḥ sukṛtino 'rjuna [Bg. 7.16]. Sukṛtina. Sukṛtina means they are pious. Just the opposite number, duṣkṛtina, they'll never go to God. Just like the Communists. They will say, "What is this nonsense God? We shall produce our food. We shall produce our happiness." They are called duṣkṛtina. Duṣkṛtina means sinful. Actually, they do not know that without sanction of God, you cannot get anything. So at least, one who accepts this power of God and goes to God for asking bread or something, money or something else, they are pious. That is described in the Bhagavad-gītā. Sukṛtino 'rjuna. But those who do not go at all, do not care for God, they are called duṣkṛtina. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15].

So to love God is the ultimate… Caitanya Mahāprabhu also said premā pum-artho mahān: "The supreme gain of life is how to be situated in the platform of loving service to the Supreme Person, God." That is actual perfection. That is described here. Ahaituky apratihatā. Apratihatā means this love cannot be checked. If you love somebody here in this material world, then if you have no money, the exchange of love will be hampered. But this love of God cannot be hampered. If you want to love God, there is no material impediments. Ahaituky apratihatā. It cannot be checked. You may be the poor of the poorest of the poor; still you can love God. That Kṛṣṇa says in the Bhagavad-gītā, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. Patram, a little leaf or a little water or little flower or little fruit. Patraṁ puṣpaṁ phalaṁ toyam. If you offer to Kṛṣṇa, "My Lord, My Kṛṣṇa, I am very poor man. I cannot give You anything. But I have collected a little fruit, little flower, little water. So I have come to offer You," Kṛṣṇa says, "Yes," tad aham aśnāmi, tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ. He is not hungry, but He wants your love. He wants your love. That is… Therefore He comes, personally He comes. Yadā yadā hi dharmasya glāniḥ [Bg. 4.7].

What is that dharmasya glāniḥ. When people forget how to love God, that is dharmasya glāniḥ? Not that other. So He comes to teach, and ultimately He teaches… In the middle He also teaches, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. This is God's teaching, that "You simply think of God." Man-manāḥ. Mad-bhaktaḥ, "Become devotee of God, worship God." Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. You are coming here. Here is God. You are offering obeisances. It will go to your credit. Yes. This is called ajñāta-sukṛti. Those who are coming here, taking part in this ārātrika ceremony, dancing or offering some respect, everything goes to your credit. Everything will go to your credit. In this way… Just like if you make bank balance, one rupee, one rupee, one rupee, sometimes you will see, "It is now 100,000 rupees." Similarly, we are giving chance all over the world, opening this Rādhā-Kṛṣṇa temple, giving them chance to chant the glories of the Lord. That means it is going to their credit. If they take it immediately, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], that is very nice. But if he cannot, this chance will never go in vain. This is Kṛṣṇa consciousness movement. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje, ahaitukī [SB 1.2.6]. And anyone can join. There is no question. Kṛṣṇa is not meant for the Hindus or Indians. This is a mistake. Now, the Westerners, the Europeans, Americans, they understand. They do not know that "Why should we accept Kṛṣṇa? He is Indian. He was Hindu." No. Kṛṣṇa is for everyone. Just like the sun. The same sun, it rises, first of all rises in India, then gradually goes to Europe. Does it mean the European sun and the Indian sun, they are different? No, the one sun. Similarly, God is one for everyone. Kṛṣṇa says in the Bhagavad-gītā, sarva-yoniṣu kaunteya. Sarva-yoniṣu means 8,400,000 species of forms. Sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ [Bg. 14.4]. There are as many forms. Tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā. He says aham, "I am. I am the seed-giving father." Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. "Every living entity, they are My part and parcel, as the sons, daughters, they are part and parcel of the father." Therefore in some religion God is addressed as the supreme father. Actually, He is supreme father.

So as it is our duty to enjoy the property of the father, similarly, it is our duty to love the supreme father. That is Kṛṣṇa consciousness movement. And it cannot be checked. Ahaituky apratihatā. Yayātmā suprasīdati. Suprasīdati. Everyone is wanting peace of mind. Ātmā. Ātmā means body, ātmā means mind, ātmā means the soul. Yayātmā suprasīdati. Suprasīdati. Prasīdati means "becomes satisfied," and su means "very much." So unless you learn this art, how to love God, you cannot be happy. This is the fact. The sooner you make business, finish this business… How to learn? Now this chance is in this human form of life. You can learn. And the method is very plain, especially in this age. That is stated in the Śrīmad-Bhāgavatam,

kaler doṣa-nidhe rājann

asti hy eko mahān guṇaḥ

kīrtanād eva kṛṣṇasya

mukta-saṅgaḥ paraṁ vrajet

[SB 12.3.51]

Simply by chanting Kṛṣṇa's name, this Hare Kṛṣṇa mahā-mantra, mukta-saṅgaḥ, he becomes free from all the contamination of this age, mukta. Paraṁ vrajet. He goes to the supreme abode, back to home, back to Godhead. You can see. It is not story. These European and American boys and girls, how they are feeling, how they are dancing. Yayātmā suprasīdati. Unless they are feeling satisfaction, how they can dance with me? They cannot. They are not dogs and cats, that I have taught them that "You dance like this to make some money." No. They are dancing in ecstasy of love. Yayātmā suprasīdati. Otherwise what money I have got to bribe them? I am poor Indian. No. They have developed this ecstatic love of Godhead. Even Christian priests admit that "These boys, these girls, were our boys. Now… When they were Christians, they did not come into the church. They did not care. Now these boys are mad after God."

So this Kṛṣṇa consciousness is there in everybody. It is not an artificial thing. In the Caitanya-caritāmṛta it is stated, nitya-siddha kṛṣṇa-bhakti sādhya… (end)

680803SB.MON

Śrīmad-Bhāgavatam 1.2.6

Montreal, August 3, 1968

Prabhupāda:

om ajñāna-timirāndhasya

jñānāñjana-śalākayā

cakṣur unmīlitaṁ yena

tasmai śrī-gurave namaḥ

[I offer my respectful obeisances unto my spiritual master, who with the torchlight of knowledge has opened my eyes, which were blinded by the darkness of ignorance.]

dhyeyaṁ sadā paribhava-ghnam abhīṣṭa-dohaṁ

tīrthāspadaṁ śiva-viriñci-nutaṁ śaraṇyam

bhṛtyārti-haṁ praṇata-pāla bhavābdhi-potaṁ

vande mahā-puruṣa te caraṇāravindam

[SB 11.5.33]

tyaktvā su-dustyaja-surepsita-rājya-lakṣmīṁ

dharmiṣṭha ārya-vacasā yad agād araṇyam

māyā-mṛgaṁ dayitayepsitam anvadhāvad

vande mahā-puruṣa te caraṇāravindam

[SB 11.5.34]

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate

gopeśa gopikā-kānta rādhā-kānta namo 'stu te

[O my dear Kṛṣṇa, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopīs, especially Rādhārāṇī. I offer my respectful obeisances unto You.]

tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari

vṛṣabhānu-sute devi praṇamāmi hari-priye

[I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.]

I am very glad that these girls, with great difficulty you come to this class. I very much thank you. This is ahaituky apratihatā. The devotional service cannot be checked by any material impediment. It is not conditional, that "Because I am in this condition, I cannot execute devotional service." No. Anyone in any position, in any circumstances, he can become the greatest devotee of the Lord-if he desires.

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

The real aim of life is how to get satisfaction, full, complete satisfaction. And that satisfaction, complete satisfaction, can be achieved only by prosecution of devotional service. There is no other method. If you want to be happy, free from all cares and anxieties, then you have to engage yourself in devotional service of the Lord. That will make you free from all material anxieties and all material miseries. We are all seeking after that position, how to become completely happy. Our whole struggle for existence… Anyone, in any place, any country, they are all struggling for existence, either human being or animal or birds or beasts, how to become happy. This happiness of the mind, ātmā, is only possible when we are engaged in Kṛṣṇa consciousness. That is the only remedy. There is no other alternative.

So Lord Kṛṣṇa said that,

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham

[Bg. 4.7]

"My dear Arjuna, whenever there is discrepancies in the matter of execution of real purpose of life…" That is called dharma. Dharma, this word, either you take it "religion" or "duty" or "nature," as you like, but, as explained before, dharma means your actual, constitutional position. It is nothing artificial. The example again I am repeating: just like fire is hot, warm. Fire has light. You cannot separate light from fire or heat from fire. Therefore heat and light is dharma. That is its real religion. So our dharma, living entity, that is defined very nicely by Lord Caitanya. Our dharma, or religion, is to obey the orders of the Supreme Lord, to become, to engage ourself in the loving, transcendental service of the Lord. Whenever this principle is crippled or checked by our material activities…

Just like at the present age they have no idea what is God. They are asking, "What is God?" and they are proud of their education. Just see. This is the godless result of godless civilization. This is discrepancy of dharma. So at this age, at this stage, when people have forgotten God, when they are speaking that "God is dead," now this Bhagavad-gītā or this Hare Kṛṣṇa mantra has descended, just like Kṛṣṇa says,

yadā yadā hi dharmasya

glānir bhavati bhārata

abhyutthānam adharmasya

tadātmānaṁ sṛjāmy aham

[Bg. 4.7]

"At that time, I appear." So this is… Kṛṣṇa has appeared in His holy name, Hare Kṛṣṇa. There is no difference between this holy name Kṛṣṇa and the person Kṛṣṇa, because Kṛṣṇa is absolute. There is no difference between His name, between His form, between His quality, between His pastimes, between His abode, between His entourage. There is no such difference. Materially there is difference. I am Indian, I am person, and my place, India, is different. You are American. This is all designation of this body. So Kṛṣṇa says that yadā yadā hi dharmasya glānir bhavati, tadātmānaṁ sṛjāmy aham [Bg. 4.7].

Now, this sṛjāmi, this word, is used in Sanskrit: "something manufactured." Something manufactured. Just like I make this spectacle case. Or you make. This is called sṛjāmi. But actually we understand like that, but here sṛjāmi, this word, as explained by Baladeva Vidyābhūṣaṇa, a learned scholar who said that sṛjāmi means prakaṭāmi(?), "I appear." Now, if you say this word means manufactured… The Māyāvādī philosophers, they take advantage of this word, and they say that "Kṛṣṇa or anyone," I mean to say, "incarnation of God, that is created." That means they understand that as so many material things are created… Anything which we find here in this room, that is created. This dictaphone, this microphone or anything, that is created. But here, if you say this word in that sense, that "Kṛṣṇa is created. Anything created, that is material. Therefore Kṛṣṇa is also material," then you will be in misunderstanding. Here…

Just like if you say that "I create," that means you exist before creation. Is it not? If I say, "I have created this glass case, spectacle case," that means before creation of this case, I was existing. You cannot deny it. So how this is possible, that if this case says that "I have created this case?" No, that is not… One cannot say, "I have created myself." It is impossible. Similarly, when Kṛṣṇa says that "I…," tadātmānaṁ sṛjāmy aham… This ātmānam means body, ātmānam means the mind, or ātmānam means the soul. But He is the supreme soul, so how He creates His soul. And He is nondifferent, absolute. Therefore the interpretation given by Baladeva Vidyābhūṣaṇa, that "I create" means "I appear…" "I create my appearance." Just like sun creates its appearance. The sun is there already, but when sun appears, it means that you can say like that, that "Sun creates its appearance."

And why does He create or appear? That is explained in the next verse,

paritrāṇāya sādhūnāṁ

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

sambhavāmi yuge yuge

[Bg. 4.8]

"In every millennium, every yuga…" There are different periods, just like in the whole year there are different periods in your country called summer, winter, fall, spring. They are coming by rotation. Similarly, there is rotation of time which is divided into four millenniums called Satya-yuga, Tretā-yuga, Dvāpara-yuga, and Kali-yuga. So Kṛṣṇa says that dharma-saṁsthāpanārthāya sambhavāmi yuge yuge. Now, one may inquire that "Kṛṣṇa appeared in the Tretā-yuga. And when He is going to appear in the Kali-yuga?" That is also mentioned in the Śrīmad-Bhāgavatam, that in the Kali-yuga there are three different incarnations mentioned in the Bhāgavatam or any other authentic Vedic literature. One incarnation is Lord Buddha, and another incarnation is Lord Caitanya, and another incarnation, in the last stage of this age, is Kalki, so far we get from the authority of Bhāgavatam.

So we have to accept according to the authentic scripture who is incarnation. We cannot accept anyone who claims that "I am also incarnation." No. In the śāstras there are symptoms foretold of the incarnation. Just like about Lord Buddha there is mention, "In such and such place, in such and such form, in such and such activity, Lord Buddha will appear." Similarly, about Lord Caitanya is there. Similarly, there is a description about Kalki. So far Lord Buddha is concerned, in the Bhāgavatam the name of the mother of Lord Buddha is mentioned. And the activities is also mentioned. What are his activities? The activities are not very pleasant. Sammohāya sura-dviṣām: [SB 1.3.24] "The Lord will appear as Buddha in order to sammohāya, bewilder, the atheist class of men." Atheist class of… His activities were to cover the atheist class of men, those who do not believe in God. Yes. Lord Buddha said, "Yes, there is no God. There is no God. There is void only. But you believe me, what I say." Just see. He is incarnation of God, and the people amongst whom he is preaching, to them he is saying, "There is no God," but he is God.

Is it not a process of cheating? Yes. So this process of cheating is not exactly cheating; it is for the welfare of the so-called atheistic persons. Just like sometimes father cheats the son. The son is insisting to get one thousand-dollar note, and the father asking, "My dear son, please deliver it." "No, I shall not." So father gives him one lozenges: "My dear son, will you like to take this lozenges?" "Yes, give me." "But you must have to give me that paper." "All right, take." So this kind… [break] …is not actually cheating, but father knows that "This boy will destroy this one thousand dollars, so it is necessary to give him that two-cent-worth lozenges and take out that one hundred-or thousand-dollar-worth paper." Similarly, when people become too much atheistic, so, in order to bring them back to the understanding of God, there is sometimes necessity like this.

Now, those who follow the Buddha philosophy, they say that "There is no soul. There is no God." But there are thousands and thousands of temples of Lord Buddha, and they worship. Especially in the countries like Japan and China and Burma there are thousands of temples, and they exactly worship in the same way as we are worshiping Jagannātha. The lamp is given, the candle is burned, they offer very respectfully, and there are brahmacārīs, sannyāsīs. The whole principles is there. But officially, there is no question of God. So this is mentioned in the Bhāgavata. Similarly, Lord Caitanya. Lord Caitanya is also mentioned in the Śrīmad-Bhāgavatam,

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ

sāṅgopāṅgāstra-pārṣadam

yajñaiḥ saṅkīrtana-prāyair

yajanti hi su-medhasaḥ

[SB 11.5.32]

Now, Kṛṣṇa will appear in the Kali-yuga. His symptoms are this. Just like Lord Buddha's symptoms were described, similarly, Lord Caitanya's symptoms are also described. What is that? That kṛṣṇa-varṇam: "He belongs to the category of Kṛṣṇa Himself," or, in other words, "He is always chanting 'Kṛṣṇa.' " Kṛṣṇaṁ varṇayati, kṛṣṇa-varṇam. Kṛṣṇa… His business is simply to chant Hare Kṛṣṇa. Kṛṣṇa is chanting Hare Kṛṣṇa. Kṛṣṇa-varṇam. And tviṣā akṛṣṇam: "By His… But His complexion is not kṛṣṇa, black." Lord Caitanya appeared-very fair complexion, very nice, golden color. You have got pictures of Lord Caitanya, very beautiful. He was very beautiful figure. Kṛṣṇa-varṇam tviṣā… Tviṣā means "by His complexion." Akṛṣṇa. Therefore His another name is Gaurasundara. Gaurasundara means "very fair complexion." Sundara means beautiful, and gaura means fair. The another name is Gaurasundara, or Gaurāṅga, "whose body is very fair."

So kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam: [SB 11.5.32] "He is always accompanied by some associates," especially Lord Nityānanda, Lord Advaita, Śrīvāsa, Haridāsa, like that. You have seen the pictures. He is chanting and dancing with the associates and others. When Lord Caitanya was present, whenever He would go, wherever He would go and…, His attitude was dancing: "Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa…" And He was so beautiful and attractive that people would follow. Thousands and thousands people will follow, chanting Hare Kṛṣṇa. Even Lord…, Nawab Hussein Shah… And when He started this movement in Bengal He was a boy of twenty years old. So so many people were following. So Nawab Hussein Shah inquired his minister, "Who is this person, that He is chanting Hare Kṛṣṇa and so many people are following Him?" So the minister was Hindu. He thought that "He is Muhammadan king, so he may not like this movement." Therefore he wanted to hide it: "My Lord, you have misinformed. He is not very important. Some, I mean to say, people are crazy fellows. They are following. Not… A few only, not many." The Nawab replied, "No, I know it certainly, but you don't try to hide the facts. He must be a great personality. Otherwise so many people are following Him?" That was his remark.

Similarly, Lord Caitanya, wherever He went, that was… Sāṅgopāṅgāstra-pārṣadam: "always followed by many associates." These are the symptoms. And how to worship that Supreme Personality of Godhead, Kṛṣṇa, in this age? Yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ: [SB 11.5.32] "This form of the Personality of Godhead is worshiped by the intelligent class of men." Su-medhasaḥ. Su means very good, and medhasaḥ means brain, brain substance. One who has got very good brain substance, they will understand this saṅkīrtana movement nicely. Just like in our India, especially in Bengal, sometimes they say a dull-brained man, "Oh, you have got cow dung within your brain. You have no brain substance." Actually a man becomes intelligent by the greater amount of brain substance. It is a psychological fact. It is called celebrum… Doctor knows. What is called?

Doctor: Cerebrum.

Devotee: Cerebrum cortex.

Prabhupāda: Yes. So psychology… I was student of psychology in my college life. Dr. Urquhart said, I remember still, that the brain substance has been found up to 64 ounce, while brain substance of woman has been found, highest, 34 ounce. Therefore woman class (laughs) is not so intelligent as man. There is no question of competition. It is actual, scientific fact.

Anyway, the word su-medhasaḥ… Su-medhasaḥ means one who has got good brain substance. But one thing I must explain here. So far spiritual life is concerned, it does not depend on the material brain substance. It is different thing. It is spiritual platform. It has nothing to do with this bodily construction. You must remember. We don't make any distinction that a man can be better Kṛṣṇa consciousness than woman. No. A woman can be better Kṛṣṇa consciousness because they are very simple. They can accept any religious system. Generally the women, they accept it because they are very simple. They have no crooked mind. Sometimes they are exploited therefore. So in the spiritual platform there is no such distinction, although in the material… Just like the bodily construction of man is different from woman, similarly, the brain substance may be also different, but that does not disqualify any woman for spiritual advancement in Kṛṣṇa consciousness. That is clearly defined in the Bhagavad-gītā.

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

[Bg. 9.32]

"It doesn't matter whether one is woman or a mercantile class of man or a śūdra. It doesn't matter." Because these classes are understood less intelligent. But Kṛṣṇa is opening the path for everyone. Māṁ hi pārtha vyapāśritya. If one accepts Kṛṣṇa very seriously, vyapāśritya… Vi-pūrvaka… Vi means… Vi means specifically, vi, viśeṣaṇam, viśeṣaṇam, particularly. Āśritya, if he takes shelter of Kṛṣṇa specifically, then either he may be woman or he may be śūdra, or laborer class, or may be mercantile class. It doesn't matter. He or she can go to the highest perfection.

Kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā [Bg. 9.33]. Puṇya. Kiṁ punar brāhmaṇāḥ puṇyāḥ. And what to speak of the intelligent class? Even this class also elevated to the highest position. So there is no such question. But here the word used, su-medhasaḥ, in the particular sense that for worship of God there are different methods, different religious systems, different methods, different churches, different mosques, different temples. Even accepting that this is Hindu philosophy, so Hindus, they have got many different processes. I think the Hindus have got so many different processes that it can outnumber all the different processes of the world. They have got so many processes.

So su-medhasaḥ means for executing religious life, for achieving the highest perfection of life, one must be very intelligent. A fool cannot achieve the highest perfection of life. Just like a fool cannot be very prosperous even in this material world, similarly, a fool also cannot make any progress in the spiritual world. So su-medhasaḥ means one should be little intelligent. What is that intelligence? Now, if I have got the easiest path to achieve the highest perfection of life, why shall I take a path which is not very sure? This intelligence required.

Now, Lord Caitanya, as He is described, if you accept… We are explaining that paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām, sambhavāmi yuge yuge [Bg. 4.8]. So Lord appears in this age also. And according to śāstra, authentic scripture, He has appeared as Lord Caitanya. So if we accept this principle on the method of authentic scripture, that is our intelligence. That is our intelligence, not that you have to become a great psychologist or a great scientist or mathematician. No. You have to take the orders of the authority. Just like you are driving car. It is written there, "Keep to the right." It does not require a very nice intelligence. You keep your car to the right; you are all right. But if you go to the left, you are fool number one. Why? It is di…, written there, "Keep to the right." Why you go to the left? That means you are fool number one. So this much intelligence we must have, that "Here is police direction, 'Keep to the right.' Why shall I go to the left?" This much intelligence can be had by any common man. So similarly, if the śāstra says that yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ [SB 11.5.32], that "Those who are intelligent, they will perform worship of the Lord by chanting Hare Kṛṣṇa," this yajña…

Yajña means anything sacrificed for the satisfaction of Viṣṇu. That is called yajña. Yajña means to satisfy the Supreme Lord Viṣṇu. That is yajña. Now, in this age the Supreme Lord is satisfied simply by saṅkīrtana, or congregational chanting: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is mentioned in the śāstra.

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

In this age of disagreement there is no possibility of executing different process of self-realization. No. They say that there are as many paths as one can manufacture. It may be true. But in this age, kalau nāsty eva nāsty eva nāsty eva gatir anyathā: "There is no other alternative, no other alternative, no other alternative in this age." Therefore an intelligent man will take up this Kṛṣṇa consciousness movement. That is the test of one's intelligence. And it is very easy. And by simply chanting Hare Kṛṣṇa you gradually develop your Kṛṣṇa consciousness to the highest platform. So one who has accepted the simply method recommended for this age, he is called the intelligent. That is required. That much intelligence we must have.

So it is quarter past eight. I will stop here. Next meeting we shall explain further. Thank you very much. If there is any question, you can put. [break]

This is the plain fact. What do you think, Dr…? It is very challenging, (chuckling) that we are challenging everyone, that "You are not intelligent because you are not coming to this class." Do you agree with this statement?

Doctor: (indistinct)

Prabhupāda: Now, when you say that "Why do you say like that, 'Only persons who are joining this movement, they are intelligent and others are not intelligent?' " that is our challenge. Now you can defend on behalf of those who do not accept this proposal. This is my challenge. This is a fact. As I… Now you can talk. It is very intelligent question also. And Janārdana will reply.

Doctor: Nothing like this taken thrice (indistinct), it might happen (indistinct). That experience (indistinct).

Prabhupāda: No, if… Our proposal is the saṅkīrtanaiḥ, the chanting, chanting of the holy name. So if somebody takes this principles, that "Well, we have got our holy name of God. We shall chant that holy name of God," so we have no objection. So that is not our objection. Our objection… Our submission is that "You chant the holy name." Just like Lord Caitanya said, harer nāma harer nāma harer nāmaiva kevalam [Cc. Ādi 17.21]. The śāstra says. So it does not mean harer nāma is only Kṛṣṇa. If you have got any other name of Hari, the Supreme Personality of… But that name must be actually the name of the Supreme Personality of God, as it is recognized by scripture.

You may have our own scriptures, but if you have a name sanctioned by the scripture, that "This is the name of God," just like in Jewish scripture they say Jehovah… Similarly, in Christian scripture, if you have got name… Just like Buddhists, they have got God or the Supreme-they accept Lord Buddha. Similarly, if you have got any other name of the Supreme Lord, you can chant. We are not insisting that you chant Kṛṣṇa. But if you have no specific name of God found in your authentic scripture, then what is the harm if you chant Kṛṣṇa? This is not very bad proposal. Any intelligent man… If you have, you chant. Our Lord Caitanya says that nāmnām akāri bahudhā nija-sarva-śaktiḥ, bahudhā nija-sarva-śak…, tatrārpitā niyamitaḥ smaraṇe. There are many names. As there are many potencies, there are many names also. Just like take for Kṛṣṇa. So Kṛṣṇa is not understood simply by uttering this word "Kṛṣṇa." Kṛṣṇa is understood if you call "Govinda." That is also Kṛṣṇa. If you call "Mādhava," He is also Kṛṣṇa. If you call "Vaṁśī-vadana," He's also Kṛṣṇa. So the aim should be that it is God's name or the Supreme Lord's name. If the name is different in vibration or form, it does not matter. (aside:) Yes, you can come in. Why you are standing there? Yes?

Guest: Is it simply the nature of the name Kṛṣṇa that this particular name is the most powerful?

Prabhupāda: Yes. God… God's name is according to His action, God's name. Just like Kṛṣṇa. This "Kṛṣṇa" name is given… That is explained also.

kṛṣir bhū-vācakaḥ śabdo

ṇaś ca nirvṛti-vācakaḥ

tayor aikyaṁ paraṁ brahma

kṛṣṇa ity abhidhīyate

Kṛṣṇa's name… Kṛṣ means to become, to appear. Bhū-vācakaḥ. Or attraction. We have got attraction for material enjoying, and ṇaś ca nirvṛti-vācakaḥ. Ṇa means ānanda. Another meaning is negation. So "the Supreme Personality of Godhead, who, by His attractive features, by attraction of His bodily beauty, by attraction of His opulence, by attraction of His pastimes, so many things…" Kṛṣṇa is all-attractive. And one who is all-attractive, He is the Supreme Personality of Godhead. This is the meaning of "Kṛṣṇa."

Similarly, "Govinda." That also has meaning. Go means cow, go means senses, and go means land. So in these three features Kṛṣṇa can be applied. He gives pleasure to the senses; therefore He's Govinda. He's very kind to the cows; therefore He's Govinda. He is the proprietor of all land; therefore He's Govinda. So in this way "Govinda" means the Supreme Personality of Godhead, "Kṛṣṇa" means the Supreme Personality of Godhead. Similarly, if you have got any word which means the Supreme Personality of Godhead, you can chant.

Devotee (1): Just like you mentioned (indistinct) that we chant the name of Rāma.

Prabhupāda: The Rāma, that is also God's name.

ramante yogino 'nante

satyānande cid-ātmani

iti rāma-padenāsau

paraṁ brahmābhidhīyate

[Cc. Madhya 9.29]

Ram means enjoy. We want enjoyment, but we do not know how we can have permanent enjoyment. When you have got permanent enjoyment by reciprocation of transaction with the Supreme, then that particular accepter of our reciprocation is called Rāma. That means by… We enjoy the loving exchange between God and ourselves. That position is called rama. But if you have no idea what is God, how we can exchange our feelings, then there is no question of rama. Rama means when we are in position of exchanging our loving attachment to the Supreme Personality of Godhead. Then He's known as Rāma. The capacity in which He accepts our service, loving service, is called Rāma, ramante.

Guest (2): You say that (indistinct) speaking of Rāma (indistinct) Just people who (indistinct) Now I don't know…

Prabhupāda: Why do you not understand? If I say that "If you give me three dollars, I shall give you this," then what is the difficulty to understand? Eh?

Guest (2): Yes. Is it just… Is it just in the potency of the name? Is that?

Prabhupāda: No. As there are different things of different value, similarly, in each name there are potencies of the Lord. But there is degrees of potency. Just like rāma-līlā and kṛṣṇa-līlā, pastimes. Both of them are the same thing, God. But in the rāma-līlā you find less potential exhibition of the Lord, but in kṛṣṇa-līlā you find full potential manifestation of Lord. So degrees of potency… Although it does not mean the Rāma is less potent. No. Rāma is also the same potency. But under circumstances He exhibits a partial potency, not full potency. But kṛṣṇa-līlā, you will find full potency.

Just like Rāma, Lord Rāmacandra. He married only one wife, Sītā. But Kṛṣṇa married 16,108. Now, if you question why Rāma is so moralist or whatever you like-He is sticking to one wife-and Kṛṣṇa is marrying sixteen thousand, that means you will… We say that God is omnipotent. That is a, I mean to say, qualification of God. So He is showing His omnipotency. That means why sixteen thousand? If He marries sixteen millions, sixteen billions, still, He is potent, full-fledged potency. So we cannot imagine even that how a person can marry sixteen thousand wives. This is inconceivable potency, to give an example of His inconceivable potency. And Rāma presented Himself as an ideal king. He did not manifest Himself as the Supreme Personality of Godhead, but from symptoms of authentic literature we understand that He is God. But Kṛṣṇa personally said that "I am the Supreme Personality of God." Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is no superior truth beyond Me." The Rāmacandra never said that, that… He never said that "I am God." But those who are intelligent, they understood that He is God.

Pradyumna: I'd like to ask you about something, er, about the eternally conditioned souls and eternally liberated souls. I'd like to know what's the meaning of eternal in both those statements.

Prabhupāda: Eternal means those who have not come in contact with this material nature. There are living entities, I mean to say, many, many more times than the living entities who are within this material world. They are in the spiritual world. Just like the number of population outside the prison house is very great, and the number of population within prison house is very small, this material world is supposed to be the prison house. Those who are condemned, those who want to try to lord it over, they are imprisoned within the walls of material universe. So their number is very small. That is explained in the Bhagavad-gītā, that ekāṁśena sthito jagat: [Bg. 10.42] "It is only a portion of My creation, little portion." This unlimited number of universes and their unlimited number of planets, and, in each planet, unlimited number of living entities-all taken together is only a fractional demonstration, manifestation of the potency of the Lord. The major manifestation is in the spiritual world. So they are all liberated, nitya-mukta.

All right. Have kīrtana. Chant. (end)

710826SB.LON

Śrīmad-Bhāgavatam 1.2.6

London, August 26, 1971

Prabhupāda:

śrī-caitanya-mano-'bhīṣṭaṁ

sthāpitaṁ yena bhūtale

svayaṁ rūpaḥ kadā mahyaṁ

dadāti sva-padāntikam

[When will Śrīla Rūpa Gosvāmī Prabhupāda, who has established within this material world the mission to fulfill the desire of Lord Caitanya, give me shelter under his lotus feet?]

vande 'haṁ śrī-guroḥ śrī-yuta-pada-kamalaṁ śrī-gurūn vaiṣṇavāṁś ca

śrī-rūpaṁ sāgrajātaṁ saha-gaṇa-raghunāthānvitaṁ taṁ sa-jīvam

sādvaitaṁ sāvadhūtaṁ parijana-sahitaṁ kṛṣṇa-caitanya-devaṁ

śrī-rādhā-kṛṣṇa-pādān saha-gaṇa-lalitā-śrī-viśākhānvitāṁś ca

[I offer my respectful obeisances unto the lotus feet of my spiritual master and of all the other preceptors on the path of devotional service. I offer my respectful obeisances unto all the Vaiṣṇavas and unto the six Gosvāmīs, including Śrīla Rūpa Gosvāmī, Śrīla Sanātana Gosvāmī, Raghunātha dāsa Gosvāmī, Jīva Gosvāmī and their associates. I offer my respectful obeisances unto Śrī Advaita Ācārya Prabhu, Śrī Nityānanda Prabhu, Śrī Caitanya Mahāprabhu, and all His devotees, headed by Śrīvāsa Ṭhākura. I then offer my respectful obeisances unto the lotus feet of Lord Kṛṣṇa, Śrīmatī Rādhārāṇī and all the gopīs, headed by Lalitā and Viśākhā.]

he kṛṣṇa karuṇā-sindho dīna-bandho jagat-pate

gopeśa gopikā-kānta rādhā-kānta namo 'stu te

[O my dear Kṛṣṇa, ocean of mercy, You are the friend of the distressed and the source of creation. You are the master of the cowherdmen and the lover of the gopīs, especially Rādhārāṇī. I offer my respectful obeisances unto You.]

tapta-kāñcana-gaurāṅgi rādhe vṛndāvaneśvari

vṛṣabhānu-sute devi praṇamāmi hari-priye

[I offer my respects to Rādhārāṇī, whose bodily complexion is like molten gold and who is the Queen of Vṛndāvana. You are the daughter of King Vṛṣabhānu, and You are very dear to Lord Kṛṣṇa.]

vāñchā-kalpatarubhyaś ca kṛpā-sindhubhya eva ca

patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ

[I offer my respectful obeisances unto all the Vaiṣṇava devotees of the Lord. They can fulfill the desires of everyone, just like desire trees, and they are full of compassion for the fallen souls.]

śrī-kṛṣṇa-caitanya prabhu nityānanda

śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda

[I offer my obeisances to Śrī Kṛṣṇa Caitanya, Prabhu Nityānanda, Śrī Advaita, Gadādhara, Śrīvāsa and all others in the line of devotion.]

hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare

hare rāma hare rāma rāma rāma hare hare

[My dear Lord, and the spiritual energy of the Lord, kindly engage me in Your service. I am now embarrassed with this material service. Please engage me in Your service.]

These prayers, although it is in Sanskrit language, simply by hearing, the effect is made by the vibration. They're symbolical representation of the Supreme Spirit. Just like you are acquainted with the oṁkāra, om, that is also an alphabetical representation. But the sound, oṁkāra, has a specific significance. So, even sometimes you do not understand the meaning, by hearing the vibration you will be benefited.

There was a meeting in the Naimiṣāraṇya. Naimiṣāraṇya is a place in northern India. Still that Naimiṣāraṇya is still existing. There is a railway station of the name Nimsar. So formerly, at least five thousand, six thousand years before, all the sages and saintly persons used to gather there and perform ritualistic rituals or discuss on the matter of spiritual progress. There are several places in India. One of them is this Naimiṣāraṇya, and another place, important place is, that is called Prayag, generally known as Allahabad, but original name is Prayag. That is considered to be one of the most sacred place in India, and still every year there is a fair called Māgha-mela. Māgha means during the month of January, February, a fair takes place in which all the sages, saintly persons, from all over parts of India, they gather, and they take their bath on the confluence of Gaṅgā and Yamunā. That is also very nice place. When you… If you visit India, you should see all these nice places.

So there was big meeting of the sages, and Sūta Gosvāmī was on the chair. So amongst the audience, one sage, his name was Śaunaka, he was putting questions to the speaker and he was answering chapter by chapter. So one question was there, that in this age, Kali-yuga… Kali-yuga means the age of dissension, disagreement. Nobody agrees with anybody. Everyone is independent. That is the sign of… They don't… Unless they are forced, they don't care for any authority. Of course, we care or do not care, the authority is there. If I do not care, then I will be forced to care. That is the law of nature. So in this age, the question was, "What is the best form of religion by which one can become elevated to spiritual emancipation?" The best form of religion. So somebody may recommend that Hindu religion is best, or others may recommend that Christian religion is very good and others may say, "Oh, Muhammadan religion is very good," and others may say, "Buddhist religion is very good." But Śrīmad-Bhāgavatam says very nicely… Śrīmad-Bhāgavatam does not advocate that "Hindu religion is good" or "Christian religion is good" or "Muhammadan religion is good" or "Buddhist religion is good." Śrīmad-Bhāgavatam gives a general description. What is that? Sa vai puṁsāṁ paro dharmaḥ: "That is the best form of religion for a person." What is that? Sa vai puṁsāṁ paro dharmaḥ. "That is the best form of religious principle," yato bhaktir adhokṣaje, "by performing which you become a devotee of the adhokṣaja." Adhokṣaja means the Supreme Personality of Godhead. The real, literal meaning of adhokṣaja: adhaḥ-this is Sanskrit word-adhaḥ means "made down," and akṣaja, akṣaja means sense perception, knowledge acquired by sense perception. So adhokṣaja means the Supreme Personality of Godhead, who cuts down all kinds of sense perceptional activities. Just like the mental speculators, they are making research, "What is God?" Speculating. You have got experience, they are writing volumes of books simply by speculation. So to them, this word is the answer. What is that? Adhah-kṛtaṁ akṣajaṁ jñānam: "You may go on speculating for many thousands of years; still you will be cut down, you will never be able to understand what is God." Therefore this particular word is used, adhokṣaja. Adhah-kṛtaṁ akṣajaṁ jñānaṁ yatra tatram. This is the Sanskrit definition of this word.

So God's another name is Adhokṣaja. Just like "Kṛṣṇa" is one name; "God" is general name. "God is great," and… We generally define like that: "God is great." But we do not know how great He is. That definition is given perfectly: "Kṛṣṇa." If you want a perfect definition of the word God, then it is Kṛṣṇa. Because Kṛṣṇa means all-attractive. All-attractive. Unless one is all-attractive, how one can be God, the great? The general definition is "the great." But this is a nicer definition. "Great" means all-attractive. Suppose you are very great in this city, just like you are Mr. Kennedy, or you are Mr. Rockefeller, or Mr. Ford. Just like in your country there are so many big men, by their richness-because they are very rich; they have got money-so they are attractive. So money is one of the feature of attraction. Therefore God must be the supreme wealthy person. Otherwise He is not God. Another attraction is beauty. So God must be the most beautiful. You have seen the picture of Kṛṣṇa so many times. Perhaps you are convinced that you have never seen such a beautiful picture, although He's little blackish. So in this way, "God," "Kṛṣṇa" means all-attractive. He's attractive by His opulences, six kinds opulences, which I have described many times in this class. Another name is adhokṣaja, this name here. He has got many millions and trillions of names, according to perception of the devotee or the knower. He is also known as Brahman, Paraṁ Brahman, Paramātmā, and Kṛṣṇa, Madhusūdana, Govinda. There are many millions and trillions of names of God, but in the Vedic literature it is said that out of all kinds of names designated… Not designated. Designated will be wrong word. Actually. Because God name, God's name is given according to His transcendental quality. Just like this word, "Kṛṣṇa." "Kṛṣṇa" means, real means the all-attractive. So because He has got transcendental qualities to attract everyone, He can attract the richest man, He can attract the most beautiful man or woman, He can attract the most strong man, He can attract the most wise man; therefore He's all-attractive. So adhokṣaja means you cannot perceive. You cannot have any actual idea of God by your mental speculation. He is called adhokṣaja.

So here the definition is adhokṣaja means God, the Supreme Lord. The definition is: that principle of religion is the best by which you can develop your devotion or love for the Supreme Personality of Godhead. How nice this definition is, just try to understand. You may follow Christianism or Hinduism or Buddhism or Muhammadanism-it doesn't matter. The test is how far you have developed love of God. That is the test. If you have developed the sense of love for God, then it is to be understood that you have actually followed the religious principle. Not the rituals that go in a hectic way to a temple or to a mosque or to a church, and as a matter of formalities you pay something and come back and do all nonsense of things. That is not religion. Religion is how far you have… Just like in the same way a man is supposed to be great. How? He is considered a great man if he has got riches or he has got knowledge or he has got influence or he has got beauty, so many things. So similarly, how a man can be tested that he is a man of religious principles? The test is that whether he has developed love of God. Then he is religious. Just see how nice definition. Is there any nicer definition of religion than it is stated in the Śrīmad-Bhāgavatam? Can you say? The one word, sa vai puṁsāṁ paro dharmaḥ, that is the best kind of religious principle to be followed, by which one can develop love of God, yato bhaktir adhokṣaje.

"Oh, yes, I have love of God. I love God." That's all right. But what kind of love? Because we have got love in this experience of this world. A man has got love for the beautiful girl. How long? So long (he) she is beautiful. That's all. And a girl loves a boy-for how long? Oh, so long his pocket is all right. So this is not love. This is not love. This is lust. I love your skin, I love your money, or I love you for some reason. Oh, that is not love. Here it is stated, "What kind of love of God?" Ahaitukī: "Without any cause." Not that, "My dear God, I love You because You supply me my daily bread." "Oh God, give me my daily bread." This is our prayer. Either in church or in temple, the same thing. In a temple also, generally people go, "My dear Kṛṣṇa, I am in difficulty. Please get me out of it," or "I am in need of some money. Kindly give me a million dollars." Like that. So this is not love of God. This is also very good, that is stated in the Śrīmad-Bhāgavatam, er, Bhagavad-gītā: catur-vidhā bhajante māṁ sukṛtino 'rjuna. If anyone goes to God for asking some benefit, he's also pious man. But he's not a devotee. He may be counted in the list of pious men because he recognizes God, the Supreme; therefore he is pious. But he has not developed the highest principle of religion, love of God.

The love of God, as enunciated by Lord Śrī Caitanya, it is very nice. He says,

yugāyitaṁ nimeṣeṇa

cakṣuṣā prāvṛṣāyitam

śūnyāyitaṁ jagat sarvaṁ

govinda-viraheṇa me

"O my dear Govinda! Because I do not see You, therefore every moment is appearing to Me as twelve years." Yuga means twelve years. "Every second is appearing to be a long duration of time." Everyone, you have got experience. If you love somebody and if you are expecting your lover, every moment you think, "Oh, it is full one day." You see. This is due to love. Caitanya Mahāprabhu says that yugāyitaṁ nimeṣeṇa. Nimeṣa means a moment. "My dear Govinda, Kṛṣṇa, a moment is appearing to Me as long as twelve years." Yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitam: "And My tears pouring water just like torrents of rain." That means He's crying, "Hā Kṛṣṇa, I could not see You." Yugāyitaṁ nimeṣeṇa cakṣuṣā prāvṛṣāyitaṁ śūnyāyitaṁ jagat sarvam: "Oh, I see the whole world void and vacant." You see. He does not see anything. He sees everything void. Just like if you have lost anything beloved, you don't see anything; you see everything is gone. So śūnyāyitaṁ ja… How? Why? Govinda-viraheṇa me. Viraha means separation. "On account of separation." So this should be the only cause, that you cannot tolerate the separation of Govinda. That is love.

He explains many other verses also. The last verse He says that āśliṣya vā pāda-ratāṁ pinaṣṭu mām adarśanān marma-hatāṁ karotu vā [Cc. Antya 20.47]. Now lover and beloved, one is anxious to see the other. If the lover sees the beloved, he becomes happy. But Caitanya Mahāprabhu says that "If You make Me unhappy for many thousands of years by Your disappearance, but by not being present before Me, I don't mind." Just see. "I don't mind." Āśliṣya: "You either embrace Me, or You trample Me down with Your feet, You are at liberty, whatever You like." Lampaṭa. Lampaṭa, just like a debauched husband sometimes entreats the good wife and the good wife tolerates. There are many instances, such thing, India still, but that is diminishing. Of course, if we say so many stories, it will take… But there are many examples. I have got personal experience of my youngest sister, you see. She is dead and gone. Her husband was a first-class debauchee. [break] …she could understand, after her marriage. But she was so tolerant that when I used to go to her house, I used to enquire about my brother-in-law and she would reply, "Oh, he has gone just now out." She would never say that her husband never comes home. So in order to hide the secrecy… And later on I saw-this is our practical experience-that debauched husband become a faithful servant of my sister, simply by her toleration. This is practical experience I have seen. So the same thing, sometimes it is happen that a man, man has got a, I mean to say, spirit of controlling. So his wife tolerates, then the…, then there will be no misunderstanding; gradually the family life will be nice. But if in a moment's misunderstanding we prepare ourselves to be separated, that is not…, there is no love. There is no love. So here Lord Caitanya gives the same example that "Either You embrace Me, or kiss Me, or You trample down under Your feet, because You are a debauch, I know, still You are My beloved." This is pure love.

So that is stated here that love of Godhead, not for any purpose. Without any purpose. Ahaituky apratihatā… Apratihatā means without being hampered by any reason. "Oh, I cannot love Kṛṣṇa because I am very poor man." Or "I cannot love Kṛṣṇa because I have no education, I cannot study Vedānta." No. To love Kṛṣṇa, you don't require any material acquisition. No material acquisition will help. So if somebody says, "Oh, I have to bring fruit and flower at least, and incense to the temple, otherwise…" Yes. That is the sign of love. The sign of love is six, six. They are six in number. What is that? You give something to your lover, and you accept something from your lover. If you simply go on giving your lover, and if you don't…, your lover does not give you something, then there is no love. Dadāti pratigṛhṇāti. Everything is defined in the Vedic literature. Love means one should give and should accept also. Dadāti pratigṛhṇāti bhuṅkte bhojayate. One should give the lover eatables and accept eatables from him or her. Dadāti pratigṛhṇāti bhuṅkte bhojayate guhyam ākhyāti pṛcchati ca… You should not keep anything secret within your mind, and the lover should not keep anything secret within the mind. If these six kinds of exchanges are there, then there is love. And that love should be without any reason and without being stopped by any material cause.

So how nicely it is stated in the Śrīmad-Bhāgavatam that sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6], that is the highest principle of religion. You can accept any kind of religion, it doesn't matter. You be Hindu or Mussulman or Christian, it doesn't matter. The test is whether you have developed that causeless, causeless love for God. And whether that execution or loving affair is going on without being stopped by any material reason. That is the test of religion. Śrīmad-Bhāgavatam, how nice this is, the definition of…

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

If you can develop such for love for God, without any cause, without being checked, without being stopped for any material reason, then you will feel suprasīdati, all satisfaction. No more anxiety, no more dissatisfaction. You will feel the whole world full of pleasure. Viśvaṁ pūrṇaṁ sukhāyate.

One devotee says that "If one has learned this causeless love for God…" One of the devotee of Lord Caitanya says, he says that through Lord Caitanya-because I have quoted so many ślokas from Lord Caitanya's writing-He has actually taught how to love Kṛṣṇa, or God. That is the most significant point of His preaching work. Therefore Rūpa Gosvāmī, when (he) first saw Lord Caitanya, he offered his respect to Lord Caitanya. This is the same attitude. He was dancing in the front of Bindu-mādhava at Prayag-the Prayag description I have already given you-and at that time Rūpa Gosvāmī went to meet Him, and he fell down before His lotus feet and prayed with these words. What is that?

namo mahā-vadānyāya

kṛṣṇa-prema-pradāya te

kṛṣṇāya kṛṣṇa-caitanya-

nāmne gaura-tviṣe namaḥ

[Cc. Madhya 19.53]

"My dear Lord, You are the most magnificent, charitable incarnation. There are many incarnations of God, but You are the most magnificent…, munificent." Not magnificent; magnificent is also there. Why? "Because You are distributing love of God." Love of God: kṛṣṇa-prema-pradāya te. Therefore this love of God cannot be distributed by anyone unless he is empowered by God. No ordinary man can. If he's not a lover of God, how he can distribute love of God? If one is poor man, how he can be a charitable man? Similarly, unless Caitanya Mahāprabhu is the ideal figure, how He loved Kṛṣṇa? You see His picture, only… Not even twenty-four years, because at the age of twenty-four years He left home. His wife was only sixteen years old, His mother was seventy-five years old, very old lady, but He left home for distributing kṛṣṇa-prema, love of Kṛṣṇa.

So this is the best kind of religious principle, to understand how to become a lover of God and distribute this knowledge, how to love God. That is the best religion. So this description of Śrīmad-Bhāgavatam, definition of religion, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ahaitukī [SB 1.2.6], without any cause, apratihatā, without being checked up, without being infected by any materialism. So Kṛṣṇa consciousness is so beautiful thing that it does not require any material acquisition, neither it can be checked by any material (indistinct). Anywhere, any part of the world, at home or out of home, anywhere you can, with your ecstasy, you can chant Hare Kṛṣṇa, and you attain love of God very quickly.

Thank you very much. (end)

710827SB.LON

Śrīmad-Bhāgavatam 1.2.6

London, August 27, 1971

Prabhupāda: Yes. Thank you.

Pradyumna: Get the book?

Prabhupāda: Hm? What is that? (Pradyumna leads synonym recitation)

Pradyumna: Translation: "The supreme occupation, or dharma, for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self."

Prabhupāda: So here the translation, dharma, I have purposefully given, "occupation." Actually dharma is generally translated by the English word "religion." But religion is misunderstood. It is taken as a faith. Faith I may believe, faith, or may not believe. But actually, dharma does not mean. Dharma means occupation, which you cannot change. Just like a carpenter. He earns his livelihood by his occupation as a carpenter. A lawyer, he lives by his occupation, profession as lawyer. So, so many things. Occupation you cannot give up. You have learned engineering. You cannot give up engineering. That is your livelihood. You cannot say, "No. Today I am engineer. Tomorrow I shall be sweeper." Of course, in the material world sometimes it is done so, but spiritual meaning means that the living entity has got a permanent occupation. The other occupational duties, they are temporary, bodily, in relation to body. When we feel "I am this body," then I manufacture some occupation according to the circumstances. But spiritual occupation, that is eternal. Sa vai puṁsāṁ paro dharmaḥ. Para means transcendental. We have got some duties. Just like we go to evacuate, to pass urine, or to take food, take bath. These are the occupations of the body. Similarly, there are occupations of the mind, intelligence. But there is occupation of the soul also. That we do not know.

So the question was that "After departure of Kṛṣṇa from this planet to His abode, dharmaḥ kaṁ śaraṇaṁ gataḥ, under whom the real occupational duty was entrusted?" Kṛṣṇa also came to give us the real occupational duty-not of the body or the mind. Bodily occupational duty changes, because as soon as the body is changed… I am now human being, and next time, if I become some animal, so my occupational duty changes. Or if I become demigod, my occupational duty changes. The body is born in India, so one is feeling that "It is my duty to serve my country." Similarly, an Englishman is thinking to serve his country. But these occupational duties are not para. Para means transcendental, supreme. This is temporary. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "This is your real occupation. You have got some bodily occupation, some mental occupation, some intellectual occupation, but you have to give up all these things. Simply surrender unto Me. This is your real occupation." Kṛṣṇa says. And Kṛṣṇa descends to teach us this dharma, or occupational duty. He has explained karma-yoga, jñāna-yoga, dhyāna-yoga. These are all occupational duties of the body, of the mind, of intelligence. But real occupation… Because soul is eternal. The body is not eternal. Mind also changes according to body, or according to mind the body becomes… So we are contaminating so many qualities of nature, and we are making our concoction, manufacturing our duty. A drunkard, because he has mixed with the quality of drunkards, he thinks, "Drinking is my duty." When you mix with the hippies, then you become like the hippies: "Oh, it is my duty." Unless you cannot stay in the society of the hippies.

So these occupational duties, this is faith. He thinks that "This is my duty." "Oh, as Hindu, I have to do it." "As Christian, I must believe it." "As Muslim, I must do it." But here it is stated, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Bhakti. This is real dharma. Except bhakti, they are all pseudo. Therefore in the beginning of the Śrīmad-Bhāgavatam it is said, dharmaḥ projjhita-kaitavaḥ. All so-called cheating, pseudo-religious system is rejected. Dharmaḥ projjhita-kaitavaḥ. Kaitava means cheating. Cheating… Just like Śrīdhara Svāmī says, dharma artha kāma mokṣa [SB 4.8.41, Cc. Ādi 1.90], these are gradually progressive life. First of all, dharma. Unless one takes to some religious principle, he's not a human being. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. He's not a human; he's animal. Some sort of religious system the human being must follow. Therefore civilized man, either he's born in Western or Eastern country, he has got some religion. It may be Christian religion or Hindu religion or Muslim religion, Buddha religion. Any civilized man has some religion. That's a fact. (aside:) Don't sit like that.

So therefore dharma first. That is the beginning of humanity, human civilization. Otherwise animals. The animals, they don't say, "I am Christian," "I am Muhammadan," "I am Buddhist," "I am this." No. He's dog. He's cat. That's all. Finished. But a human being says, "I am… I belong to this religion. I belong to that religion." That is required first. They are rejecting religion. The churches are vacant. That means they are becoming cats and dogs. That is not improvement. They are thinking that "I am now no more going to temple, no more going to church. I have come something, Communist or something like that." We don't care for these… That means you have got… This is the certificate that you have become animal. The animal never says that "I belong to this dharma or that dharma." No.

Therefore, distinction between animal and human being, that he must have some dharma. Dharma. And on religious principles, artha, economic development. Actually, if people become religious, then the economic development… Economic… You require some money to maintain yourself. So they will never be dishonest. Dishonest. In India still there are merchants, they would not take profit more than twenty-five percent, highest. There is no question of black market. "Now, I purchased this for one dollar. Oh, I am getting demand. I must charge five hundred times." No. That is irreligious. There are… Everything there is prescribed, that you cannot take more than this profit. So there was no black market, because people were religious.

Therefore if civilization is based on religious life, it doesn't matter what religion he belongs to, he is elevated. Any religion. And therefore I ask the Christians that Lord Christ says that "Thou shall not kill," why you are killing? They give some vague explanation. But actually a real Christian is as good as a real Hindu, as a real Muslim-if he follows. No religion is bad. We don't say. But the first-class religion is that… That is explained here: sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Every religion teaches how to love God more or less. Why more or less? That is the only aim. How to learn how to love God. But they are rejecting God, what to speak of love. Rejecting. "What is God, this nonsense? I am God. God is dead. Finished."

So this means at the present moment the whole human society has become animal. That's all. Their behavior is also like animal. Behavior is also like animal. And gradually, in this age people will become more and more animalistic. And they like to become animal. They say that "We are going to nature, to remain naked, without any polished behavior. Lie down… Just like cats and dogs lie down in street, I'll lie down." They are thinking this is ideal. So just see that so much expenditure on education, university, father-mother's care, state care, but they are becoming cats and dogs. And they are taking it as advancement. Dharma artha. Artha must be on the basis of dharma. And kāma. Kāma means sense gratification. And last, at last, mokṣa, liberation.

So the whole aim is liberation. We are conditioned by material nature. We have got this material body. Therefore our aim should be how to become liberated from this contamination, accepting birth after birth, material body. This is the need of human being. The animals cannot know that there is a thing like liberation. They cannot understand. The human being also says that after finishing this body everything is finished. That is liberation. No. This is animalism. So dharma artha kāma mokṣa [SB 4.8.41, Cc. Ādi 1.90]. So mokṣa, there are different types of mokṣa, or liberation. The Māyāvāda philosophers, the impersonalists, they think mokṣa means to merge into the effulgence of Kṛṣṇa, brahmajyoti. That is also accepted, merging. But that kind of mokṣa is not accepted by the Vaiṣṇava, because to merge into the effulgence of the Supreme Personality of Godhead may be liberation from this material world, but that does not mean that is actual liberation. Just like if you, from darkness of night, if you come to the sunlight, it is light of course, but sunshine or sunlight, if you go up with your airplane, "Now I shall live in the sunshine or sunlight and travel for millions of years…," you cannot travel millions of years. One day or three days or four days, then you come back again to this… If you can approach the sun planet, then there is stay. Otherwise you have to come back. Similarly, those who are taking shelter of the effulgence, which is the bodily rays of Kṛṣṇa, they will have to come back. Many, many big, big sannyāsīs, they have come back again to these material activities.

So mokṣa… Sāyujya. It is called sāyujya-mokṣa. Merging. Sāyujya, sārūpya, sālokya, sārṣṭi, sāmīpya. Five kinds of liberation. So for the Vaiṣṇavas, this merging liberation is rejected. They accept the other four kinds of…, sārūpya, sālokya, sāmīpya, sārṣṭi. Means to possess equal opulence with God. As Kṛṣṇa is full in six kinds of opulences, one can become almost as opulent as Kṛṣṇa. Not as Kṛṣṇa, as Viṣṇu. That is called sārṣṭi. One can have equal, exactly the same bodily features as Viṣṇu, four hands. That is called sārūpya. Sālokya, you can live in the same planet where Viṣṇu is living, Nārāyaṇa is living, or Kṛṣṇa is living. Sālokya. So… But a pure devotee does not accept even all these liberations. They don't ask for liberation. Pure devotee is satisfied only with the service of the Lord. That is pure devotion. Because there is no desire. That is explained here. Ahaituky apratihatā. "Oh, I am engaged in Kṛṣṇa consciousness because after death I shall go back to home, back to Godhead." Of course, that's a fact. But a pure devotee even does not desire that. He says, "Wherever Kṛṣṇa will keep me, I shall remain there. It doesn't matter whether heaven or hell. I don't care for it." Nārāyaṇa-parāḥ sarve na kutaścana bibhyati.

Actually one who is nārāyaṇa-para, pure Kṛṣṇa conscious devotee of the Lord, he's not afraid of going to hell or being promoted to heaven. For him everything is all right.

nārāyaṇa-parāḥ sarve

na kutaścana bibhyati

svargāpavarga-narakeṣv

api tulyārtha-darśinaḥ

[SB 6.17.28]

For heaven or hell, it doesn't matter. That is pure devotion. Anyābhilāṣitā-śūnyam [Brs. 1.1.11], without any desire. That is also desire, that "I am going back to home, back to Godhead." But that desire is very highly qualified desire. But a pure devotee does not desire even that. Anyābhilāṣitā-śūnyam [Cc. Madhya 19.167]. They do not desire… What to… They do not desire even to go back to Godhead, and what to desire for being elevated or promoted to the heavenly planets. They simply want, "Let me remain wherever Kṛṣṇa desires. I may be engaged in His service." That is pure devotee. That's all. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167]. Jñānīs, they want to merge. Karmīs, they want to be elevated to the heavenly planet. Yogis, they want mystic power. They want something. A pure devotee does not want anything. Therefore it is called ahaitukī. Hetu means cause. "I am serving God for this cause: I'll go back to home back to Godhead." That is also cause. Ahaitukī. No cause. "Kṛṣṇa is my lovable Deity. I must serve." That is pure devotion.

Just like Prahlāda Mahārāja was offered all kinds of facilities. "Prahlāda, you have suffered for Me so much. Now you take whatever you like." Prahlāda Mahārāja replied, "My dear Lord, it is not a good proposal. Because I am born of a father, passionate father. Generally, I am passionate, and You are so exalted, You can give me anything. So I shall be inclined to ask You again. Just like my father had so many opulences. So kindly do not induce me in that way. I am not a merchant that because I have rendered some service unto You, I expect some return. No. Sa vai vaṇik. It is not business with You. I am your eternal servant." Oh, just see. This is pure devotee. Ahaitukī. No reason. "It is my duty." That is occupational duty. "It is my eternal occupation to serve You." These are the highest ideas of pure devotion. Ahaituky apratihatā. Then "You are poor man. How you can serve Me?" No. "You are illiterate. You have no education. How can you serve Me? You cannot understand Vedānta philosophy. How you can know Me? How you can serve Me? You are poor man. You are poor man, you are woman, or you are śūdra." No. Apratihatā. Whatever you may be, either you are poor man or rich man or black man or white man or woman or man, it doesn't matter. Everyone has right to serve Kṛṣṇa. Apratihatā.

There is nothing in the material world which can check one's devotional service. It is so pure and exalted. Ahaituky apratihatā. And if you be situated in such kind of devotional service, yayātmā suprasīdati. Immediately you become happy. That is the standard of happiness. We are seeking, "I may be happy in this way, I may be happy in that way." No. You can simply become happy when you are a pure devotee of the Lord, without any reason. Pure devotion Ahaituky apratihatā yayātmā suprasīdati. Read the purport.

Pradyumna:"In this statement, Śrī Sūta Gosvāmī answers the first question of the sages of Naimiṣāraṇya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so that fallen people, or the people in general, might easily take it up. The Vedas prescribe two different types of occupation for the human being. One is called the pravṛtti-mārga, or the path of sense enjoyment, and the other is called the nivṛtti-mārga."

Prabhupāda: Yes. Because we have come here, every one of us come in this material world for sense gratification. That is the cause.

kṛṣṇa-bahirmukha hañā bhoga vāñchā kare

nikaṭa-stha māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

Because in the spiritual world, the only enjoyer is Kṛṣṇa. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. He's the only proprietor. So therefore in the spiritual world, all the living entities… There are many more times living entities in the spiritual world than in this material world. In the material world we see so many living entities, conditioned, 8,400,000 species, and in each species, millions and millions are… And there are millions and millions of planets and universes. All these taken together, they are conditioned soul. Similarly, many more times… This is called one-fourth creation, and the three-fourth creation is the spiritual world. Just imagine how many living entities are there. They're all mukta. They're liberated. Because they do not think that "I am enjoyer." Kṛṣṇa is only enjoyer. Here everyone is thinking that "I am enjoyer." I am enjoyer, therefore fight. You are enjoyer, I am enjoyer. So you are enjoying most… "Oh, you have taken more food." Just like cats and dogs, they fight. Because the disease is that "I am enjoyer." Prasāda means that whatever by the mercy of Kṛṣṇa I get, that is called prasāda. And when we fight, oh that is not prasāda. Then immediately it becomes ordinary ḍāl wal.(?) So this is the center of devotion, that Kṛṣṇa is enjoyer. And as soon as we think that "Why Kṛṣṇa should be enjoyer alone? I am also enjoyer," that is māyā.

So mukti and conditioned, there is no difference. Simply due to our ignorance we become conditioned. If we change the ignorance, immediately we are mukta. Immediately liberated. Just like… The same example: you're dreaming that "I am being attacked by a tiger." So the mukti means some way or other if somebody pushes you and you are awakened, no more tiger. Finished. So mukti and conditioned life… The whole world is conditioned because there is no Kṛṣṇa consciousness. And as soon as one takes to Kṛṣṇa conscious, he is mukta, immediately liberated. What is that Kṛṣṇa conscious? Now, "Kṛṣṇa is the enjoyer. I am not enjoyer. Why I am struggling so hard? Whatever prasāda will Kṛṣṇa give me, that's all." That is mukti. So one can become liberated in one second. In one second. It doesn't take many lives or… But because we are fools and rascals, therefore it takes many, many births. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. After many, many births, when one actually becomes jñānavān, wise, intelligent, he surrenders immediately. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. Immediately accepts Vāsudeva, Kṛṣṇa, is everything. That person is mahātmā. Sa mahātmā. But such kind of mahātmā is very rare. Sa mahātmā sudurlabhaḥ.

So just try to understand. Actually, there is no condition. It is a dream. By conditioned stage we are differentiating. Bheda-buddhi. Bheda-buddhi, that "Kṛṣṇa is different from me. Who is Kṛṣṇa? I am Kṛṣṇa." The bheda-buddhi. So… What is that?

Pradyumna: "And the other is called the nivṛtti-mārga."

Prabhupāda: Ah, nivṛtti-mārga. So nivṛtti-mārga means the Vedas, they give us instruction, "All right. You have come to enjoy. Enjoy like this." The real purpose is that by such enjoyment he'll come to the point of liberation. Just like you want sex. "All right. You marry." This is Vedic injunction. You marry. But don't have sex daily, like cats and dogs. When you require child, then you have sex. That is Vedic injunction. And when the wife is pregnant, no more. These are Vedic injunctions. It's allowing to sex life, but under caution. Similarly, those who are meat-eaters: "Oh, I cannot do without eating meat." "All right. Eat meat." Vedic injunction. "You just, on amāvasyā, on the dark night, you just take a goat and go to the goddess Kālī and kill this animal. And the mantra is… The animal is given this mantra: 'My dear animal, you are giving your life for this man. So you get next a human life and you have the right to kill this man.' " Now any sane man, who will take this risk, "Oh, I am killing this animal again to be killed by him"? Better give up this job. (laughter) These are the Vedic injunctions. If you want to drink wine, "All right. Have canḍī-pūjā." Everything is there.

So this is pravṛtti-mārga. Those who want to eat meat, those who want to drink wine, those who want constant sex life, for them the Vedic injunction, "All right. You do it like this. You do like that. You do like that." Not deny. But ultimately says, pravṛttir eṣā bhūtānāṁ nivṛttis tu mahā-phalā. This is your inclination, but if you can give it up, it is very nice. It is very nice. That instruction is also there. "Become brahmacārī. Don't have sex life." That is also there. But if you cannot, "All right. Have sex life in this way."

So there are pravṛtti-mārga, and nivṛtti-mārga. Both are there. "Do like this. Do not like this." This is called pravṛtti-mārga and nivṛtti-mārga. Both injunction are there. So if we follow actually the Vedic injunction, Vedic regulation, then our life ultimately becomes successful. And if we become animals, without following the Vedic instruction, that is a different thing. Then?

Pradyumna: "The path of enjoyment is inferior, but the path of sacrifice for the supreme cause is superior."

Prabhupāda: Yes. This is called inferior and superior. Pravṛtti-mārga is inferior. Therefore if you don't accept pravṛtti-mārga under regulative principle… Just like a diseased person, typhoid, suffering from typhoid. Typhoid means intestinal disease. He cannot digest anything. So just to satisfy him the doctor says, "All right, give him little glucose water." What is the glucose water? The water only. But the patient will think, that "I am eating." He does not know, if he eats, he will die. If he eats, he will die. But the doctor, just to bluff him, "All right. You take this glucose water." You see? But he must know that "I am eating something." And he cannot digest more than glucose.

Similarly, in our diseased condition, we actually we cannot enjoy life. The sex impulse is there in the Vaikuṇṭha also. But they are so elevated that, after all, it is enjoyment. If you get better enjoyment, you give up. Paraṁ dṛṣṭvā nivartate [Bg. 9.59]. That is the nature. You are enjoying something, but if you get better enjoyment, you give up this inferior enjoyment. So don't think in the Vaikuṇṭha or in Goloka Vṛndāvana there is no sex impulse. There is-in Rādhā-Kṛṣṇa. But not like this abominable way. The impulse is there in a perfect order. So they're enjoying. Not like this abominable sex life. The devotees there, they are so much absorbed in Kṛṣṇa thought, they don't like to have sex. There are beautiful women, beautiful men, very, very. But they have got other engagement, very nice engagement. Paraṁ dṛṣṭvā nivartate. Just like, for example, in this, our society also, you see thousands of men are standing, paying to see some dead body. Sense enjoyment. You see? But our men are not so rascal that they will stand for five hours to see some dead body. You see? Similarly, why? Why they are able not to go there, stand? Because they have seen something better.

So the more you see better thing, you give up this abominable. That is progress of spiritual life. Thank you.

Devotees: All glories to Śrīla Prabhupāda! (end)

720223SB.CAL

Śrīmad-Bhāgavatam 1.2.6

Calcutta, February 23, 1972

Prabhupāda:

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje…

[SB 1.2.6]

(Hindi) Somehow or other we have to turn to Kṛṣṇa consciousness. That is the aim of life. This human form of life is meant for this purpose. Yato bhaktir adhokṣaje and… [break] …religion you may profess, it does not matter. It must teach you how to render loving service to the Lord. That is required. [break] …pravṛtti and nivṛtti, so there are two kinds of dharma. Dharma means occupational duties. (Hindi) [break]

Devotee: It doesn't work.

Prabhupāda: In this material world, we come here to enjoy. Not enjoy, but to satisfy our senses. This is material life. But that is not the right process, to develop the sense enjoyment process. The modern civilization, they are increasing the sense enjoyment process, making life more and more complicated, because the real motive of human life is to develop devotional service to the Lord. Or in other words, instead of gratifying our senses we should gratify the senses of the Lord. That is required. We cannot independently gratify our senses. The Īśopaniṣad therefore says, tena tyaktena bhuñjīthā [Īśo mantra 1]. Directly you cannot. The best example is you give me nice a foodstuff, rasagullā. The fingers catches it, but it cannot enjoy directly. That is not possible. It must give to the stomach, and when it is given to the stomach, the energy produced by eating that foodstuff is distributed not only in this finger but in other fingers and other parts of the body.

This is Kṛṣṇa consciousness movement. We are making center Kṛṣṇa. Kṛṣṇa said, yat karoṣi yaj juhoṣi yad aśnāsi tapasyasi yat tat kuruṣva mad-arpaṇam [Bg. 9.27]. "You work. Whatever you like, you work, but ultimately you give Me the result of it." That is Kṛṣṇa consciousness. We do not want to stop anything. People may not misunderstand that we want to stop business, we have to stop industries, our, our general modes of life. You be engaged in your occupational duties, but resultant action of that duty you offer to Kṛṣṇa. Don't take it. Karmaṇy evādhi-kāras te mā phaleṣu kadācana. Don't take the result. Then it will be (indistinct). The same example, just like this hand picks up a very nice rasagullā, but it does not take; it gives to the stomach. Then it enjoys. That is the process. This spirit of giving to Kṛṣṇa is now forgotten. Therefore people are suffering, because they are not trying to enjoy in the process, that this is the process. You take a rasagullā, give it to the stomach. This is the process. Similarly, whatever you possess, you give it to Kṛṣṇa and take prasādam. Then you will be happy. Otherwise it will not bring happiness, because that is not the process.

But people are following a wrong process, to enjoy directly. That is implication. In the Bhagavad-gītā also it is said, yajñate karma: you work, but yajñate. Yajña means Kṛṣṇa, Viṣṇu. You work for Kṛṣṇa, yajñate karma. Anyatra karma-bandhanaḥ. Otherwise you'll be entangled. Either the result will be good or bad, so you have to accept it. Generally we like that-there are good, bad. The sastric process is that whatever you're destined to get, you'll get it. Prahlāda Mahārāja said, sukhum aindriyakaṁ daityā deha-yogena dehinām. You, you are destined to a certain standard of sukha, happiness, according to your body. Just like a man is born in a millionaire's family, family. He has got a type of body so the enjoyment is there, and it is…, and at the same time a man is born in a cobbler's family, he cannot expect the enjoyment of the millionaire's family. That is not possible, because he has got a different type of body and he has got a different type of body. So śāstra says, as you have got body, so your happiness, let us take the happiness portion. Distress also is there. There cannot be any unalloyed happiness. There must be distress. But you take only the good portion, happiness portion. The śāstra says that your happiness is destined according to your body. That is already made up, set up. You cannot change it. So śāstra says that don't try to increase your so-called happiness by laboring so hard. Whatever body you have got, a certain of, certain type of happiness you will get. Just like a hog. A hog has got a certain type of body; he feels pleasure by eating stool. He cannot improve it, because he has got the body like that. So according to our body, we get our happiness. So our time should be saved for improving Kṛṣṇa consciousness. That is the law of nature. Don't try to improve your material condition. The material happiness, whatever is destined according to your body, which is already given to you, and you'll have it, without any endeavor. Yathā dukham ajajñātaḥ. Just like you have to enjoy or suffer also, that is also according to the body, ajajñātaḥ. You don't endeavor for the distress, but you get it. Similarly, you don't endeavor for happiness-you'll get it.

So this is the philosophy of Kṛṣṇa consciousness. We should save our time to develop our Kṛṣṇa consciousness. Sa vai puṁsāṁ paro dharmo, yato bhaktir adhokṣaje [SB 1.2.6]. We should simply endeavor for developing Kṛṣṇa consciousness. Then, yayātmā samprasīdati, then you'll be happy. Otherwise you'll never be happy. This is Kṛṣṇa consciousness philosophy, sum and substance. Now you can ask me question, if you have got any doubt. [break] …ahaṅkāra vimūdhātmā kartāham iti manyate [Bg. 3.27]. The whole summary is that this human form of life is very, very important, and it is meant for developing Kṛṣṇa consciousness. If you neglect this business and simply engage for sense gratification, that is spoiling time. Śrama eva hi kevalam [SB 1.2.8].

Guest (1): Another point also, this Jainism… [break]

Prabhupāda: …with the body? The body's already in trouble.

Guest (1): It's not useless.

Prabhupāda: Huh?

Guest (1): This body is not useless.

Prabhupāda: Yes.

Guest (1): Why do you (indistinct)?

Prabhupāda: No, I don't require. Of course, there is a process which is called tapasya. That is another thing. Tapasya, according to our, this Kṛṣṇa consciousness, we also undergo tapasya. Just like we say that "Don't have illicit sex life."

Guest (1): If you follow yama, niyama, then…

Prabhupāda: Huh?

Guest (1): If you follow yama and niyama then…

Prabhupāda: This is yama and niyama, that you don't have illicit sex life, don't eat meat, don't take intoxication, don't engage yourself in gambling, and observe ekādaśī fasting, janmaṣṭamī, chant Hare Kṛṣṇa. So our method is very simple. Everyone can follow.

Devotee: [break] …issue of duty.

Prabhupāda: Huh?

Devotee: Material prosperity is not dependent upon duty.

Prabhupāda: What is that duty?

Devotee: Dharma.

Prabhupāda: Your duty is Kṛṣṇa consciousness. This duty, artificial. A man doing his duty, suppose a businessman, he starts business with a small amount, he becomes very rich. Another man starts business with big amount, he loses everything. I know one big family…

Guest (2): That is karma?

Prabhupāda: Huh?

Guest (2): That is karma.

Prabhupāda: "That is karma" means that whatever happiness he has to enjoy, that will come automatically. Otherwise, he is destined to have something-that will come. Yathā dukham ajajñātaḥ. So our only point is that human life is very valuable. We should not waste it for nothing. Modern…, modern method of civilization is to develop economic development, to live very comfortably. That's all right. Do it. Everyone do his own business. But you don't forget Kṛṣṇa. That is not good. The point is, our real business is to understand Kṛṣṇa. But people do not try to understand Kṛṣṇa; they simply try for economic development. Their first business should be to understand Kṛṣṇa. Other business should be secondary. So at the present moment, it is very difficult task.

Devotee: Śrīla Prabhupāda?

Prabhupāda: Hmm.

Devotee: Wasn't it true when…, when they developed Kṛṣṇa consciousness, that they, at that time even had better economic development, higher economic development, when they were Kṛṣṇa conscious?

Prabhupāda: (laughs) But we don't take to Kṛṣṇa consciousness for developing higher economic position.

Devotee: No.

Prabhupāda: No, that is not…

Devotee: No, but I mean it goes to show that even though no matter how much we try to develop…

Prabhupāda: But that is, that is Kṛṣṇa's mercy. Yoga-kṣemaṁ vahāmy aham. Teṣāṁ satata-yuktānām [Bg. 10.10]. Those who are engaged in Kṛṣṇa's service, they are never put into distress. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati [Bg. 9.31]. Kṛṣṇa's devotee is never vanquished. Even they are artificially put into distresses… Just like Pāṇḍavas, they were put into distresses, artificially. Prahlāda Mahārāja was put into distresses by his father even, but ultimately he came out victorious. So one…, we should not be disturbed, even superficially we see that a devotee is in distress. Devotee, real devotee, he does not take anything as distress. He takes everything as Kṛṣṇa's mercy. Tat te 'nukampāṁ su-samīkṣamāṇo [SB 10.14.8]. Otherwise that is not pure devotion. Actually devotee's never in distress. People may see that he is in distress. Just like there is a very good example. You are going to Māyāpur, you'll find. His name was Śrīdhara, Kolaveca Śrīdhara. His income was very poor. At night he would chant Hare Kṛṣṇa mantra very loudly: "Hare Kṛṣṇa, Hare Kṛṣṇa…" His neighboring friends would say, "This man has no income, and because he is hungry now he is chanting 'Hare Kṛṣṇa, Hare Kṛṣṇa.' He's hungry." So one day Caitanya Mahāprabhu Caitanya Mahāprabhu used to take away his possession, flowers. He was selling, making business, making some donā, donā. What is called donā?

Devotees: Cups.

Prabhupāda: Cup, yes, that was his business. So Caitanya Mahāprabhu take away some of his fruits and donā, as a friend. So one day Caitanya Mahāprabhu said that "Śrīdhara, you take benediction from Me." So he said "What benediction, Sir?" "Well, you are so poor that your house is not even properly repaired. There are so many holes in the roof." He, "Still, I have a nice house because it is better than the bird's nest. They have no roof. (laughter) They have no roof, and they live on a tree. I have got a shelter. What is the difficulty? There is no difficulty." In this way Caitanya Mahāprabhu wanted to offer him so many thing, and he said that "No, I have no trouble for this. If You want to benedict me, please give me pure devotion on Your lotus feet." Bhakti. So that is pure devotion. That we should hanker after, how to fix up our mind always in the service of the Lord. That we are trying to teach, that's all. (end)

720905SB.NV

Śrīmad-Bhāgavatam 1.2.6

New Vrindaban, September 5, 1972

Pradyumna: Translation: "The supreme occupation or dharma for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self."

Prabhupāda: So

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

Everyone is seeking satisfaction, atyantikṣu. Everyone is struggling for existence for the ultimate happiness. But in this material world, although they are thinking by possessing material wealth they will be satisfied, but that is not the fact. For example in your country, you have got sufficient material opulence than other countries but still there is no satisfaction. So in spite of all good arrangement for material enjoyment, enough food, enough…, nice apartment, motor cars, roads, and very good arrangement for freedom in sex, and good arrangement for defence also-everything is complete-but still, people are dissatisfied, confused, and younger generation, they are turning to hippies, protest, or dissatisfied because they are not happy. I have several times cited the example that in Los Angeles, when I was taking my morning walk in Beverly Hills, many hippies were coming out from a very respectable house. It appeared that his father, he was (indistinct), a very nice car also, but the dress was hippie. So there is a protest against the so-called material arrangement, they do not like.

Actually we cannot be happy by material prosperity, that is a fact. That is also stated in Śrīmad-Bhāgavatam. Prahlāda Mahārāja says to his atheistic father… His father was Hiraṇyakaśipu. Hiraṇya means gold and kaśipu means soft bed, cushion. That is material civilization. They want very soft bed, and the bed companion, and sufficient bank balance, money. That is another meaning of Hiraṇyakaśipu. So he was not happy also. Hiraṇyakaśipu was not happy-at least he was not happy that his son Prahlāda was becoming a devotee of the Lord, which he did not like. So he inquired from his son that "How you are feeling? You are a small boy, child, how you are feeling so much comfortable despite all my threatening. So what is your actual asset?" So he replied, "My dear father, na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. Foolish persons, they do not know that their ultimate goal of happiness is Viṣṇu, God, the Supreme Lord." Durāśayā ye bahir-artha-māninaḥ. Durāśayā, dur, hope against hope, they're hoping something which is never to be fulfilled. What is that? Durāśayā ye bahir-artha-māninaḥ. Bahir-artha, bahir means external, artha means interest.

So those who do not know that the ultimate goal of happiness is Viṣṇu, they think that by adjustment of this external world… Because we have got external and internal. Externally we are this body. Internally we are soul. Everyone can understand that I am not this body, I am soul. I am covered by this body and as soon as I go away from this body, the body has no meaning. It may be a very important soul's body, a great scientist's body, but the body is not the scientist, the soul is the scientist. The body is instrumental. Just like I want to catch something, so the hand is my instrument. Therefore in Sanskrit word, these different parts of the body, limbs, they are called karaṇa. Karaṇa means, karaṇa means action, acting, by which we act, karaṇa. So na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31], we are now illusioned under the concept of this body. That is also described in the Śrīmad-Bhāgavatam, yasyātma-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13], ātma-buddhiḥ kuṇape, kuṇape means bag. This is a bag of bones, and muscles, and skin, and blood. Actually when we dissect this body, what do we find? A lump of bone, skin, and blood, intestines, and blood, pus, nothing else.

So kuṇape tri-dhātuke, these things are manufactured by three dhātus, elements, kapha, pitta, vāyu. Kapha mucus, pitta bile, and air. These things manufacturing. These things are going on. After eating, these three things are being manufactured, and if they are in adjustment, parallel, then body is healthy, and if there is more or less, then there is disease. Well, according to the Āyur-vedic-that is also Veda-āyur means span of life, and Veda means knowledge. That is called Āyur-veda. So this Vedic knowledge of the span of life is very simple. They don't require pathological laboratory, clinic, no. They require simply to study these three elements, kapha, pitta, vāyu. And they, their science is to feel the pulse. You know, every one of you, that the pulse is moving tick, tick, tick, tick, like this. So they know the science: by feeling the beating of the pulse, they can understand what is the position of these three elements, kapha, pitta, vāyu. And by that position, constellation, they… In the Āyur-veda, śāstra veda, there are, the symptoms, with the… These veins are moving like this, heart is moving like this, beating like this, then the position is this. As soon as they understand the position is this, they verify the symptoms. They enquire from the patient, "Do you feel like this? Do you feel like this?" If he says, "Yes," then it is confirmed. The inner things, how the pulse is beating, and the symptoms are confirmed, then the medicine is ready. Immediately take the medicine. Where is (indistinct).

Formerly every brāhmaṇa used to learn these two sciences, Āyur-veda and Jyotir-veda. Jyotir-veda means astronomy…, astrology not astronomy. Because any other, the less intelligent than brāhmaṇas, the kṣatriyas, the vaiśyas, the śūdras, they would need the brāhmaṇas for health and future. Everyone is very inquisitive to learn what is future, what is going to happen next, and everyone is concerned with the health. So brāhmaṇas, they would simply advise about health and the future, so that is their profession and people give them eatables, cloth, so they have nothing to do for working outside. Anyway this is a long story. So this body is a bag of the three elements, yasyātmā-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13]. (baby cries) That baby. So Bhāgavata says yasyātma-buddhiḥ kuṇape tri-dhātuke, I am not this body. This is a vehicle. Just like we ride on a car, drive car, so I am not this car. Similarly, this is a yantra, car, mechanical car. Kṛṣṇa or God has given me this car, I wanted it. That is stated in the Bhagavad-gītā, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. "My dear Arjuna, the Lord as Paramātmā is sitting in everyone's heart," bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā [Bg. 18.61], "and He is giving chance to the living entity to travel, to wander," sarva-bhūtāni, "all over the universe." Yantrārūḍhāni māyayā, riding on a car, driving a car given by the material nature. So actual our position is that I am soul, I have been given a nice car-it is not a nice car but as soon as we get a car, however rotten it may be, we think that it is very nice, (laughter) and identify with that car. "I have got this car, I have got that car." One forgets if one drives a very costly car, he forgets himself that he is a poor man. He thinks that "I am this car." This is identification.

So yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ [SB 10.84.13]. One who thinks this body as himself, as self, and bodily relations, sva-dhīḥ, "They are my own, my brother, my family, my nation, my community, my society," so many things, my, I and mine Misconception of "I" as this body and misconception of "my" in relationship with body. Yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ [SB 10.84.13]. Bhauma ijya-dhīḥ, bhūmi, bhūmi means land. Ijya-dhīḥ, ijya means worshipable. So at the present moment it is very strong, the conceit that "I am this body," and "I am American," and "I am Indian," "I am European," "I am Hindu," "I am Muslim," "I am brāhmaṇa," "I am kṣatriya," "I am śūdra," "I am this, those…," so many. This is very strong and bhauma ijya-dhīḥ, that because I am identifying to a certain type of body, and wherefrom the body has come out, the land is worshipable. That is nationalism. So yasyātma-buddhiḥ kuṇape tri-dhātuke sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ [SB 10.84.13], yat-tīrtha-buddhiḥ salile, and tīrtha, place of pilgrimage.

We go, we take bath in the river, like the Christians, they take bath in the Jordan River, or Hindus, they go to Hardwar, take bath in the Ganges, or Vṛndāvana, they take bath. But they think by taking bath in that water, his job is finished. No. Actually the job is to go to such pilgrimages, holy places, to find out experience spiritual advancement. Because many spiritually advanced men, they live there. Therefore one should go such places and find out the experienced transcendentalist, and take lessons from him. That is really going to pilgrimage. Not that simply going and take bath and business finished. No. So

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu…

[SB 10.84.13]

Abhijñe, one who knows. (indistinct) we should approach person who knows things very well, abhijñaḥ. Kṛṣṇa is abhijñaḥ, svarat. So similarly Kṛṣṇa's representative is also abhijñaḥ, naturally. If one associates with Kṛṣṇa, if one talks with Kṛṣṇa, he must be very abhijñaḥ, very learned, because he takes lessons from Kṛṣṇa. Therefore Kṛṣṇa's knowledge is perfect, therefore, because he takes knowledge from Kṛṣṇa, his knowledge is also perfect. Abhijñaḥ. And Kṛṣṇa talks. It is not that it is fictitious, no. Kṛṣṇa-I have already said-that Kṛṣṇa is sitting in everyone's heart and He talks with the bona fide person. Just like a big man, he talks with some bona fide person, he doesn't waste his time talking with nonsense. He talks, that's a fact, but he does not talk with nonsense, he talks with the bona fide representative.

How it is known? It is stated in the Bhagavad-gītā, teṣāṁ satata-yuktānām [Bg. 10.10]. Who is bona fide representative? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmi tam. Kṛṣṇa says that "I give him intelligence." To whom? Satata-yuktānām, those who are engaged twenty-four hours. In which way he is engaged? Bhajatam, bhajana, those who are engaged in devotional service. What kind of devotional service? Prīti-pūrvakam, with love and affection. One who is engaged in devotional service of the Lord in love and devotion. What is the symptom of love? The symptom, the prime symptom, most important symptom of love is that the devotee wants to see that his Lord's name, fame, etc. become widespread. He wants to see that "My Lord's name be known everywhere." This is love. If I love somebody, I want to see that his glories are spread all over the world. And Kṛṣṇa also says in the Bhagavad-gītā, na ca tasmāt manuṣyeṣu kaścit me priya-kṛttamaḥ, anyone who preaches His glory, nobody is dearer to Him than that person.

Everything is there in the Bhagavad-gītā, how you can love, what are the symptoms of love, how you can please God, how He can talk with you, everything is there. But you have to take advantage. We read Bhagavad-gītā, but by reading Bhagavad-gītā I become a politician. So what kind of reading Bhagavad-gītā? Politician is there, of course, but the real purpose of reading Bhagavad-gītā is to know Kṛṣṇa. If one is Kṛṣṇa, if one knows Kṛṣṇa, he knows everything. He knows politics, he knows economics, he knows science, he knows philosophy, he knows religion, he knows sociology, everything. Tasmin vijñāte sarvam etaṁ vijñātaṁ bhavanti, that is the Vedic injunction. If you simply understand God, Kṛṣṇa, then everything will be revealed to you because Kṛṣṇa says, buddhi-yogaṁ dadāmi tam. If Kṛṣṇa gives you intelligence from within, who can excel Him? Nobody can excel Him. But Kṛṣṇa can give you intelligence provided you become a devotee, or lover of Kṛṣṇa. Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam, buddhi-yogaṁ dadāmi tam [Bg. 10.10]. And what is that buddhi-yoga, what is the value of buddhi-yoga? That buddhi-yoga or bhakti-yoga, the value is yena mām upayānti te. Such buddhi-yoga, such intelligence will get him back to home, back to Godhead. Not that by such intelligence he will go down to hell. That is material intelligence.

Adānta-gobhir viśatāṁ tamisram [SB 7.5.30]. Everything is discussed in Bhāgavatam. For the materialist person, adānta-gobhi. Adānta means unbridled, uncontrolled. Go means indriya or senses. Materialistic persons, they cannot control their senses. They are servant of the senses, godāsa. Go means indriya, and dāsa means servant. So when you come to the position of controlling the senses, then you'll be gosvāmī. That is gosvāmī. Gosvāmī means controlling the senses, who has completely controlled the senses. Svāmī or gosvāmī. Svāmī also means that and gosvāmī also means the same thing. Generally adānta-gobhir viśatāṁ tamiśram. Uncontrolled senses, they are going. It is not that Kṛṣṇa is sending them. He is making his own path clear, either back to home, back to Godhead, or glide down to the darkest region of hell. Two things are there, and that opportunity is in the human form of life. You can select. Kṛṣṇa, as He inquired from Arjuna, whether "Your illusion has been dissipated now, after hearing Bhagavad-gītā, now you can do whatever you like." So that "You can do whatever you like," that facility is always given to living entity by God. You can do whatever you like. It is not that we are, we are given no facilities to select, to make choice. We are given facilities and choice, everything to do.

So to select the path of hell and to select the path of back to home, back to Godhead, depends upon us. That is also explained in the Bhagavad-gītā, mahat-sevāṁ dvāram āhur vimukteḥ, yoṣitāṁ saṅgi-saṅgam, tamo-dvāram, tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam [SB 5.5.2]. Mahat-sevāṁ dvāram āhur vimuktes, vimuktes. People, the modern educated society, they do not know what is vimukti. They do not know. They know, but they do not know what is the ultimate vimukti. Just like scientists, they are trying to give us so many facilities by machine, by different processes. That is means, that is also vimukti. We are in some inconvenience, just like we are in inconvenience for transport, oh, scientist gives us some horseless carriage. That is also vimukti. We feel inconvenienced for working so the scientist has given us the car. So every attempt is being made for vimukti, for getting out of some inconvenient position. But they do not know ultimate vimukti. What is the ultimate vimukti? Ultimate vimukti is to get freedom from birth, death, old age, and disease. That is ultimate goal. The modern scientists, they are giving us so many facilities to get out of some material difficulties but that is temporary. That is not actually vimukti. Actual vimukti is to get freedom from birth, death, old age, and disease. That vimukti can be achieved from Kṛṣṇa, hariṁ vinā na mṛtiṁ taranti.

You cannot get out of it, out of these four kinds of material tribulation, without being favored by the Supreme Lord. That is also stated in the Bhagavad-gītā, daivī hy eṣā guṇa-mayī mama māyā duratyayā. Mama māyā duratyayā, it is very difficult to get out of the entanglement of created by My māyā, illusory energy. Mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14], but anyone who surrenders unto Me, he can get out of this entanglement. So here it is stated that sa vai puṁsāṁ paro dharmaḥ yato bhaktir adhokṣaje, the whole human civilization is trying to get freedom from some inconvenience. The state, politics, sociology, humanity, religions, so many things. So ultimately it is taken religion is the path of vimukti, religion. Because other things are being tried by the animals. The animals also have their ways of getting out of inconvenience. They know how to do it. Just like a bird, he knows that on the land I am in danger. As soon as there is some danger, immediately flies up to the tree. He knows. So everyone knows. You will find in animal kingdom, in birds' kingdom, everyone knows how to protect. It is said, we learn from Bhāgavata that also that fish within the water, they have got so sensitive power that miles away if some enemy is coming, they can understand and they take shelter. Just like a dog can smell from distant place that somebody unknown is coming. So every animal has got special qualifications. Don't think that human being is only intelligent. No. The intelligence for these four things, how to eat, how to sleep, how to have sex intercourse, and how to defend, these intelligence are there in every animal. Don't think simply human being has got this intelligence.

So vimukti, therefore they do not know what is the ultimate goal of vimukti, for getting out of the inconveniences of life. Na te viduḥ, they do not know. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā [SB 7.5.31], they are trying to adjust things by material adjustment. That is not possible. They do not know that. Adānta-gobhir. Andhā yathāndair upanīyamānāḥ, But they are being misled by blind leaders. They are themselves blind and some blind leaders. Therefore we should not accept blind leaders, we should accept a leader who is not blind. We therefore accept Kṛṣṇa, the Supreme Person, Who knows everything, past, present, and future. We take His leadership or we take the leadership of His representative. That is our process. So here some of our leaders, Sūta Gosvāmī says, sa vai puṁsāṁ paro dharmaḥ, because ultimate goal is how to get out of the entanglement of material convention.

So he says, sa vai puṁsāṁ paro dharmaḥ. Dharma means, I have already explained, dharma means occupational duty. So everyone has got occupation and he is trying to get out of the inconveniences of material existence. So here it is suggested, because the question was dharma, dharmaḥ kaṁ śaraṇaṁ gataḥ, under whose protection is dharma now existing? So he is coming to that point. First of all he's explaining what is dharma, what is occupational duty. Actually dharma means occupational duty. Religion, I have already said, it is a kind of faith. Faith can be changed, but our constitutional position, occupational duty, that cannot be changed. We are eternal servant of Kṛṣṇa, but without serving Kṛṣṇa we are serving māyā. We have accepted a false occupational duty, therefore it is called māyā. Māyā means false. Just like if I have got a body of America, American body, then my occupational duty is different from the body of an Indian, or from the body of a dog or a cat. So according to the body, our occupational duties change. But real occupational duty is of the soul. When you come to that platform-the occupational duty of the soul-that is the highest class of religion. That is explained here, sa vai puṁsāṁ paro dharmaḥ.

Dharma, occupational duty, there are two kinds of occupational duties according to Vedic system, pravṛtti and nivṛtti. Pravṛtti means propensities, material propensities. We have come here within this material world to enjoy material resources. That is called pravṛtti. And when we come to the platform of understanding that I am not this body, I am soul, then my occupational duty changes. At the present moment we are all working on the platform of bodily concept of life but when you come to the platform of understanding that ahaṁ brahmāsmi, I am not this matter, I am spirit soul, then my occupational duty changes. Not… That is my real occupational duty, because I am really spirit soul. Therefore,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

When we come to the platform of brahma-bhūtaḥ… At the present moment we are jīva-bhūtaḥ. We are thinking that I am this body, but when you come to the platform that I am Brahman, I am part and parcel of Kṛṣṇa, or God, then my duty changes. That is called bhakti. That is explained in the Bhagavad-gītā, mad-bhaktiṁ labhate parām [Bg. 18.54]. When, after being brahma-bhūtaḥ, after being liberated from material concept of life, that is called brahma-bhūtaḥ, ahaṁ brahmāsmi.

So sometimes people say that bhakti, devotional service is for less intelligent class of men. No. It is the one who has become highly intelligent, he can take to Kṛṣṇa consciousness. Kṛṣṇa says, bahūnāṁ janmanām ante jñānavān māṁ prapadyante [Bg. 7.19], after many, many births of cultivation of knowledge… Everyone is cultivating knowledge but when his ultimate goal of knowledge is achieved, that is to understand Kṛṣṇa, vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ [Bg. 7.19], one who understands. That is the ultimate goal of knowledge. So here is also the same thing explained, sa vai puṁsāṁ paro dharmaḥ. Dharma, every human…

First of all, dharma is meant for the human society. The animal society, they have no, nothing to do about religion, neither they know what is religion, what is this body, what is soul. It is not their business. Dharma is the business of the human society. Therefore in any human society, there is a kind of dharma, religion. It doesn't matter whether it is Christian religion, or Hindu religion, or Buddha religion, or Muhammadam religion, some sort of religious propensities are there. Because without this propensity, dharma, religious, he is not a man, he is animal, because animal has no sense of religion. Dharmeṇa hīna paśubhiḥ samāna, anyone who has no religion, it doesn't matter what kind of religion he has got, but he must have some religion. Without religion he is animal. Dharmeṇa hīna paśubhiḥ samānāḥ.

So now, at the present moment, they are rejecting religion. Everywhere, all over the world. We have to… Travelling all over the world, the only scarcity is sense of God, Kṛṣṇa consciousness, God consciousness. They have practically rejected God consciousness. So that will not make him happy because he cannot become happy imitating the animals. Now they are imitating animals, becoming naked. That is they, that is their advancement of civilization, to become naked, nudist. So actually decline, from human life they are decline to animal life. Because two kinds of life, animal life and human life but if they do not take to the proper position of human life, cultivation of knowledge and religion, then they are animals so gradually they will decline to animal life. So we should not decline, we should make progress, that is human life.

So progress means to make progress in religious concept of life. That is progress. Not, that is not progress, material comforts, that is not progress. Material comforts according to the body, that is already settled up, deha-yogena dehinām. As we have got body, a particular type of body given by nature, the machine… Just like your comfort of driving car is estimated according to the car you have got. If you have got a very nice costly car, then it drives very comfortably, but if you have got a less costly, cheap car, then you are not so comfortable. Similarly our comforts and discomforts are already settled as soon as you have got a particular type of body. There is no necessity to improve it. We cannot improve it. For example, just like a hog, he has got a particular type of body, he can eat stool. You cannot improve his eating process by giving him halavā, that is not possible. Therefore śāstra says, deha-yogena dehinām. Our material comforts, standard of material comforts, are already settled up by the body which you have got. Therefore our business is: if you are not in the bodily concept of life, then our business is how to make spiritually advanced. Bodily comforts of life, we cannot improve. That is not possible. We can improve our spiritual advancement of life. That is given to us.

Therefore all the śāstras, all the Vedic literatures, all the great saintly persons, they come. They simply come to give you hint how you can make spiritual advancement of life. They do not come here to say how you can make very comfortable material life. They never say. Either you say Jesus Christ or Kṛṣṇa or Lord Buddha or Hazrat Muhammad or anyone, all of them have come to give you information for spiritual advancement of life, not for any material advancement of life. That is intelligence. Material advancement of life, you should be satisfied. Whatever God has given you, you be satisfied with that. Don't waste your time, that is not possible. Therefore your occupational duty should be… The highest occupational duty is suggested here, yato bhaktir adhokṣaje. If you engage yourself in such occupational duties by which you can increase your devotional service for the Supreme Personality of Godhead.

The Supreme Personality of Godhead is described here in this chapter as Vāsudeva Adhokṣaja. Vāsudeva, Kṛṣṇa's name, another name is Vāsudeva, and His another name is Adhokṣaja. Adhokṣaja means not to be understood by direct perception of our senses. Akṣaja, we try to understand everything with our senses, we want to see something, we want to touch something, we want to smell something, we want to hear about something, we want to taste something, these are our direct test. So Kṛṣṇa, God, cannot be understood by these direct tests. Therefore He is called Adhokṣaja. You cannot understand Kṛṣṇa. Kṛṣṇa is here, but because we have no training, we see that it is a stone statue. But He is Kṛṣṇa. We do not know that Kṛṣṇa is so kind but because I cannot see Kṛṣṇa at the present stage of life therefore Kṛṣṇa has appeared in a form which I can see. That is Kṛṣṇa. Kṛṣṇa, the same Kṛṣṇa, but Kṛṣṇa can appear because everything is Kṛṣṇa, everything is Kṛṣṇa's energy, so He can appear in His energy. So He has appeared in this material energy, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4]. So He has appeared just like stone, because we cannot see except stone. Therefore He has appeared like stone, but He is not stone, He is Kṛṣṇa. Therefore Kṛṣṇa's name is Adhokṣaja. Adhokṣaja means we cannot perceive Kṛṣṇa by direct sense perception but He is so kind, so merciful that He appears before us as we can perceive Him directly.

That yato bhaktir adhokṣaje, and that bhakti, that devotional service to the Supreme Personality of Godhead, should be ahaituki. This is first-class, this is their system. Because the enquiry was where is now dharma. So he is describing what is the nature of dharma. The nature of dharma is that bhāgavata is the topmost knowledge. He is giving directly the topmost religious system. The topmost religious system is devotional service to the Supreme Personality of Godhead Who is not perceived by direct senses. And that devotional service should be ahaituki. No hetu. Hetu means cause. I am going to the temple with some cause. For mitigation of some difficulties, I shall pray to… That is also nice, but that is haituki, there is some hetu, or cause. We should serve Kṛṣṇa without any cause, not that by serving Kṛṣṇa I shall improve my material position and so many causes maybe. But real service, real devotional service must be without cause. That is pure devotional service.

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttama

[Brs. 1.1.11]

There are different stages of bhakti. The first-class bhakti is anyābhilāṣitā-śūnyaṁ, without any material desires, ahaituki. Apratihatā and cannot be checked by any material condition. Bhakti, or devotional service is not such a thing which can be checked. "Sir, I was feeling very sick, therefore I could not chant." No, that is not bhakti. We are subjected to all these tribulations utterly, but bhakti… Just like Haridāsa Ṭhākura, he was going to die, or he's change his body, he's going to Vaikuṇṭha. Caitanya… He was chanting daily 300,000s. So Caitanya Mahāprabhu advised him, "Now you are sick-willed, you can reduce your chanting." Haridāsa Ṭhākura said, "No, sir. That I cannot do." That is Haridāsa Ṭhākura. We cannot imitate Haridāsa Ṭhākura. Even at the point of death he was chanting 300,000s of Hare Kṛṣṇa mantra. Apratihatā, this is called apratihatā, without being checked by any material condition. So if you want to become a devotee, no material condition can check you. It is so nice, so easy, ahaituki apratihatā yayātmā suprasīdati. The real thing is that we want satisfaction of our self, so if we want actually satisfaction of self then we shall take to this devotional service without being checked by any material condition or for without any material reason, then you shall be happy. Thank you very much. (end)

721017SB.VRN

Śrīmad-Bhāgavatam 1.2.6

Vṛndāvana, October 17, 1972

Prabhupāda:

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

"The supreme occupation, dharma, for all humanity is that by which men can attain to loving devotional service unto the transcendental Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self."

This has been proved divertedly edited. Actually, devotional service rendered to the Supreme Lord not for my satisfaction, but rendering devotional service to the Lord, the self is automatically satisfied. If I make a motive that "I shall render service to the Lord so that I will be very much satisfied…" No. No. That, that becomes motivated. That "I will be satisfied," that is the first consideration. There should be no motive at all. I may be satisfied, not sati…, that is not my business. But still, I'll have to serve the Lord.

That is the teachings of Lord Caitanya. Āśliṣya vā pāda-ratāṁ pinaṣṭu mām adarśanān marma-hatāṁ karotu vā [Cc. Antya 20.47]. "Either You embrace or You trample me down or" marma-hatāṁ karotu vā, "make me broken-hearted," adarśanāt… Every devotee aspires to see the Lord. That is natural. But Caitanya Mahāprabhu says that "It doesn't matter. Whether I see Kṛṣṇa or not, it doesn't matter. He may not be present before me for millions of years and make me broken-hearted." If I aspire to see Kṛṣṇa, and Kṛṣṇa does not come, naturally I become sorry, broken-hearted. But even one is broken-hearted, still, he should not stop devotional service. Not that "I have served Kṛṣṇa for so many days, or so many years, and Kṛṣṇa did not come. Oh, what is the use of it?" No, not like that. One should be confident that…

Just like Mukunda. Mukunda, Lord Caitanya Mahāprabhu's class friend and devotee. So he was attending many jñānī, karmī, yogi… He was going everywhere. Caitanya Mahāprabhu became very much displeased, just to show example that we should not be hodgepodge. "This is also good, this is also good. Everything is same." No. This is hodgepodge. One must be fixed up in devotional service. That is wanted. So when Mukunda was going here and there, Caitanya Mahāprabhu gave him the name kharajati adata.(?) So He stopped him that "He should not come before Me. Stop him." So nobody can induce… Caitanya Mahāprabhu was very soft, kusumād api, softer than the flower, but harder than the thunderbolt. When He used to be very hard, then, then He become thunderbolt. Nobody can induce Him. But naturally, He is very soft-hearted. So Mukunda was standing outside in every day's meeting, and he was asking other devotees, "I'll not be able to see Lord Caitanya anymore?" So they asked Caitanya Mahāprabhu that "You have forbidden Mukunda to come before You, but he's asking only if there will be any opportunity in the future to see You." Caitanya Mahāprabhu said: "Yes, after three hundred millions of years, he can see Me." So the devotees informed Mukunda, "Caitanya Mahāprabhu said that after three hundred millions of years, He'll be able to see you." He began to dance: "Oh, that's nice. That's nice."

Āśā-bandhaḥ samutkaṇṭhā nāma-gāne sadā ruciḥ. This is the sign of pure, advanced devotee. He's never disappointed. Ahaitukī. There is no motive. "My Lord is there. My duty is to serve." That's all. "Whether I shall be benefited, whether my senses will be satisfied, gratified…" These are conditions. Unconditional. That is… Anyābhilāṣitā-śūnyam [Brs. 1.1.11]. Without any motive, without any condition, when we love Kṛṣṇa, that is first-class religion. Sa vai puṁsāṁ paro dharmaḥ. Para and apara. Apara means "inferior," and para means "superior." Just like there are two energies of Kṛṣṇa: para and apara, inferior and superior. So paro dharmaḥ means superior, the occupational duty in superior energy.

Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. Daivīṁ prakṛtim. Mahātmā, one who is broad-minded, or greater souls, they are under the control of daivī-prakṛti. Daivīṁ prakṛtim āśritāḥ. And what is the symptom? Bhajanty ananya-manasaḥ, they have no other motive than to render service to the Lord. That's all. This is the symptom of mahātmā. No motive. No gain, no exchange. Simply to serve the Lord. Anyābhilāṣitā-śūnyam [Brs. 1.1.11]. Any kind of desire, even liberation. No. But if one is pure devotee, liberation will be at his door. He, what he has got to ask for liberation? He's already liberated. He hasn't got to ask for liberation.

This is explained by Bilvamaṅgala Ṭhākura: muktiḥ svayaṁ mukulitāñjali sevate asmān. If one is pure devotee, then liberation is standing before the devotee with folded hands: "My dear sir, what can I do for you?" That is the position.

muktiḥ svayaṁ mukulitāñjali sevate 'smān

dharmārtha-kāma-gatayaḥ samaya-pratīkṣāḥ

And people are very much busy for religiosity, dharma; artha, economic development; kāma, sense gratification; and, dharma, artha, kāma, and mokṣa, liberation. People are generally, human society, there must be religious system. And they take to religious…, generally, people take to religious system for some material gain. Generally. Ārto arthārthī jijñāsur jñānī. Those who are distressed, those who are in need of money, they go to temple, worship the Lord. They're also pious. Catur-vidhā bhajante māṁ sukṛtinaḥ. They're pious.

So… But that is not pure devotion. Pure devotion is described here that, sa vai puṁsāṁ paro dharmaḥ. That is first class. Yato bhaktir adhokṣaje. You can adopt any means. There are different kinds of religious system all over the world. You can become Hindu, you can become Muslim, you can become Christian, you can become something else. But the test is how much you have learned to love God. That's it. Not that "I am Hindu. I have got such a big tuft and so much tilaka, and I take bath daily in the Yamunā, Ganges. I am strictly vegetarian," and so on, so on, so on. But the result? "I am simply attached to my family." That's all. (laughter) Finished. (Hindi) "I am doing all things, but my center of gravity is my family." Gṛhamedhī. Yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. Gṛhamedhī, those who are attached only to the home life, their happiness is sex. That's all. And in order to protect that sense enjoyment, they take to dharma, artha, kāma, mokṣa [SB 4.8.41, Cc. Ādi 1.90]; everything, whatever you call…

But this thing must be there. Just like when I presented this, my Easy Journey to Other Planets, so one scientist friend… Not scientist. He was a librarian. So he read this book and he said, "So we cannot come back again?" (laughter) Just like they are going to the moon planet, and they must come back again. The aeronautics, they go very high, the Russians, by the sputnik, and they see, from up, "Where is Moscow?" (laughter) This was published in the paper. Actually, his attachment is Moscow. So similarly, generally, people, they show religiosity so that they may get some money, economic development, and by money they can satisfy their senses. And when they are baffled in satisfying their senses, they want to merge into the existence of God. This is dharma, artha, kāma, mokṣa. When he is dissatisfied with sense gratification, kāma, dharma, artha, kāma, then he says, "This is all false. Now I shall merge into the body of Kṛṣṇa, or in the effulgence." But they do not know that this type of desiring, that "I shall merge into the existence of God," that is also kāma, because he's desiring something.

Therefore in the Caitanya-caritāmṛta it is said,

kṛṣṇa-bhakta-niṣkāma ataeva śānta

bhukti-mukti-siddhi-kāmī-sakali aśānta

[Cc. Madhya 19.149]

Bhukti means kāmīs. They want sense gratification. Whatever they do, the center is yan maithunādi-gṛhamedhi-sukhaṁ hi tuccham [SB 7.9.45]. Therefore they are bhukti-kāmīs. Bhoga, material enjoyment. This is called kāmīs. They perform big, big sacrifices, but the goal is "How I shall be elevated to the heavenly planets, Svargaloka. And I shall enjoy there the urvaśīs, nice women, and the nandana-kānana, nice gardens." Actually, in higher planetary systems, the standard of living is very, very high-hundreds and thousands of times better than this planet. Living duration, duration of life, is very great.

So the bhuktīs, they are bhukti-kāmīs. That is kāma. And when they are unable to satisfy the senses by this material enjoyment, they are mukti-kāmīs. That is also kāma. Void. The Buddha philosophy. Mukti, vacant. Mukti, of course, not void. The same thing, in a different name, "Merge into the effulgence of Brahman, and stop my individuality." That is also voidness, zero. I make myself zero. This is another explanation of nirvāṇa, voidism. "Finish everything. You are suffering from fever. All right, I cut your throat. So your fever is gone? You also gone, finished." This is called śūnyavādi, "Make everything zero. Why you are suffering from fever? The best means is to cut your throat and become happy."

So bhukti, mukti, that is also desire. Bhukti, mukti and siddhi. Siddhi-kāmī, yogis, aṣṭāṅga-yoga, and aṣṭa-siddhi: aṇimā, laghimā, prāpti-siddhi, īśitā, vaśitā like that. Aṇimā, aṇu, you can become very small. Not these yogis. Actually those who are in perfectional yoga, they can become like that, smaller than the smallest. So aṇimā, laghimā, you can become lighter than the lightest. You can fly in the air. They go, by touching the beam of sun, moon, they can go. They are trying to go to the moon planet by artificial, material weapons, material means, but those who are yogis, they can catch up the beam of the moon and go. This is called… Mahimā. You can become very big, heavy. Mahimā. Just like Hanumān, he jumped over this ocean. That he, means, he assumed a big body so, so that one leg here, one leg there. He can jump. That is called mahimā-siddhi. Prāpti: you can get anything you like at any time. Prāpti-siddhi. So many things. Sometimes they do not like the devotees because the devotees, they cannot show this magic. They do not like that within four years, five years, the whole world should be chanting Hare Kṛṣṇa mantra. That is not magic. But if he can jump over a river, that is the magic. That is magic. The other side of the magic they have no eyes to see.

So the yoga-siddhi, that is magic. But devotee can show better magic, but they do not bother their time for yoga practice. That is bhakta. Because he's under the care of the supreme magician, Kṛṣṇa. So if there is need of magic, Kṛṣṇa will show. Why he should bother? Just like a small child is dependent on his father. Father is rich man. So he says to his father, "Father, I want this." That is very costly. So he doesn't require to get the money. The father is there. He'll get the money. "All right, take it." So that is the facility for the devotees. A devotee is under the care of the Yogeśvara. Yatra yogeśvara hariḥ. If you can catch up the hand of Yogeśvara Hari, then you can show wonderful magic, which no magician, no yogis can display. That is the position of devotee. They do not care for practicing yoga to show some magical feats. Neither they require it. Neither they want it. Because devotee's position is āśliṣya vā pāda-ratāṁ pinaṣṭu mām adarśanān marma-hatāṁ karotu vā [Cc. Antya 20.47]. "Whatever You like, You can do." That's all. He has no desire.

Therefore Caitanya-caritāmṛta says, bhukti-mukti-siddhi-kāmī sakali aśānta. Aśānta means where they can get peace? They have to work for it. The karmīs, they have to work for it. The jñānīs, they have to cultivate for that. The yogis, they have to practice. But bhakta has nothing to do. Therefore it is first class. Without doing anything, he will show magic. This is the first class… Sa vai puṁsāṁ paro dharmaḥ. That is first class. Yato bhaktir adhokṣaje. If you have got unflinching faith in the Supreme, Adhokṣaja… Adhokṣaja means beyond the perception of the senses. Adhokṣaja. Adhah-kṛta akṣajaṁ jñānaṁ yatra. Our knowledge, our activities they are sensual. I can jump, but jumping requires two legs, sense organs. So adhokṣaja means you cannot realize the Supreme by sensual activities. That is not possible. Therefore His name is Adhokṣaja. Adhah-kṛta akṣajaṁ jñānaṁ yatra tattvataḥ.

So one has to become… If one becomes a devotee, ahaituky apratihatā, such devotional service can never be checked. It is not conditional. "If I am very learned, then I can read Vedānta philosophy, then I can understand what is the Absolute Truth." So that is checked. "If I am not very nice Sanskrit scholar, then I, I cannot become a Vedantist." That is conditional. But bhakti is not conditional. Not that because you are not a Vedantist, not that because you are a very not rich man… Not that. Bhakti is unconditional. Ahaituky apratihatā. They're… Just like class of men, they say, "First of all, let us enjoy this world. Then we shall think of bhakti, God, later on." That is the general public; they say like that. But no. Bhakti is not that conditional, that you finish your business of sense gratification, then you become bhakta. No. Become bhakta immediately. Immediately. Kaumāra ācaret prājño dharmān bhāgavatān iha [SB 7.6.1]. If one is intelligent, he should begin devotional service immediately. As soon as he gets the information that devotional service is the perfect type of religion, he should take immediately, without waiting. Ahaituky apratihatā. It is not that "I am conditioned by so many things. I cannot take to bhakti just now." No. Ahaituky apratihatā. Apratihatā. Without any check. Without any hindrance, you can adopt bhakti.

In another place… Of course, we shall come to that.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyam…

[SB 1.2.7]

It is not that vairāgya… Because human life is meant for vairāgya and jñāna. Vairāgya. We are attached to this material world. So perfection of life is how to become detached from this material world. That is called vairāgya. For vairāgya, this process of renunciation, sannyāsa, is advised, according to the Vedic system. First of all, he's trained up as a brahmacārī just to know the relationship, perfect education. Then he's allowed to become a gṛhastha. Then he's to accept vānaprastha, then accept renunciation. This is gradual steps. The real purpose is renunciation, give up your attachment for this material world. Because that is my bondage. So long I shall try to enjoy maybe a fractional percentage, still, I'll have to accept this material body. It may be a small ant's body, but because the desire is that "I shall eat one grain of sugar," he has to take the body. Therefore one should be anyābhilāṣitā-śūnyam [Brs. 1.1.11], completely no desire for material desire, or material enjoyment. Then we can enter. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167].

Jñāna. Jñāna has been especially mentioned because the jñānīs, they are contaminated by the desire of merging into the existence of God. Therefore one should give up this desire. Karmīs, they are for sense gratification; jñānīs, for merging into the existence. Jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇānuśīlanam [Cc. Madhya 19.167]. Ānukūlyena. Anukūla means favorable. What Kṛṣṇa wants, you serve Him. Service means that. Service does not mean, "I want something and you give me something." No, that is not service. Service means, "What I want, you must give me. That is service. If I say, "Please give me a glass of water," and if you bring a glass of milk, you can say, "Sir, milk is better than water." No. That is not service. I want water now. You must give me water. That is service.

Therefore my Guru Mahārāja did not approve the parties… They are called gaurāṅga-nāgarī. They accept Caitanya Mahāprabhu as Kṛṣṇa. Caitanya Mahāprabhu is Kṛṣṇa, but they pose Him, "Kṛṣṇa is enjoying with gopīs." No, that is called gaurāṅga-nāgarī-bhāva. No. Kṛṣṇa has appeared now as devotee. So you must help Him how He can become a best devotee. Not that pose Him into Kṛṣṇa position. When Caitanya Mahāprabhu came in Vṛndāvana, so many people called Him, "You are Kṛṣṇa. You are Viṣṇu." He was doing this, "Don't say like this, don't say like this," to warn future generation who would like to become Kṛṣṇa's avatāra, so-called avatāra.

So… So these are siddhāntas, that one should be simply serving, engaged in the service of the Lord-favorably. Not unfavorably. What He wants. So in this age… Not only in this age, in all the ages, Kṛṣṇa wants that all these bewildered living entities who have come here to enjoy material happiness, they should be given the information that this is not very nice plan for the living entities, to enjoy material enjoyment. The best plan is to surrender to Kṛṣṇa. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That will save him. This is the necessity for all the ages, especially in this age. Therefore if you can educate people to surrender unto Kṛṣṇa, that is the best service to Kṛṣṇa. That is the best service to Kṛṣṇa. Ānukūlyena. Because Kṛṣṇa wants it. Kṛṣṇa wants it. Personally He says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. And He comes again as devotee, as Lord Caitanya, He's teaching how to serve Kṛṣṇa. Kṛṣṇa is teaching how to serve Kṛṣṇa.

So both of them are asking… Caitanya Mahāprabhu is also asking,

yāre dekha tāre kaha 'kṛṣṇa'-upadeśa

āmāra ājñāya guru hañā tāra' ei deśa

[Cc. Madhya 7.128]

Kṛṣṇa says, "This is upadeśa, this is My instruction: 'You surrender unto Me.' " And Caitanya Mahāprabhu says, "You surrender unto Kṛṣṇa." So if we follow both the Kṛṣṇas, that is the best service. You simply go… Yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. Simply preach this Bhagavad-gītā. Instruction of Bhagavad-gītā says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. You say that "Give up all nonsense engagement. You simply surrender to Kṛṣṇa." That is the best service. And nobody can check you. Ahaituky apratihatā. You have no desire. Your business is to serve Kṛṣṇa, and Kṛṣṇa says that "You do this." So you do it. What is the difficulty? There is no difficulty. The business is very simple. "My dear Sir, you become Kṛṣṇa conscious." That's all. You are a good preacher. It doesn't require much education. Simply if you go… Then other things will come automatically, if you sincerely serving Kṛṣṇa. If you simply say this very thing, "My dear sir, you are a very nice man…" That is, that is the instruction given by Prabodhānanda Sarasvatī. He… [break]

So it is very dangerous. I have to give up everything? (laughter) You, you… Therefore you came so humbly? What is purpose? Yes, this is our… It is not difficult. You satisfy him by flattering him, by falling down on his feet, and everything you do, but… [break] …request him, "Please give up all nonsense. Simply take shelter of Kṛṣṇa." Then you are a good preacher. And there is no check. Nobody can check. If you go to somebody and if you say that "You become a devotee of Kṛṣṇa, surrender unto Him," so you haven't got to… He'll not be angry. He may take it or not take it. But your business is finished. Kṛṣṇa will recognize. It is not that you will be successful everywhere. Because it is demonic age. But you, more you become yourself sincere, you'll be successful everywhere. Because it is demoniac age. But you, more you become yourself sincere, you'll be successful. Because Kṛṣṇa will see that you are successful. Your business is to become a sincere devotee of Kṛṣṇa. And without any expecting, ahaitukī, any success or failure, you do your duty, and you will see, Kṛṣṇa will see that you are successful. That is Kṛṣṇa consciousness movement. Ahaituky apratihatā. And you will feel satisfied. Yayātmā suprasīdati. As soon as you see, "Oh, I have done something for Kṛṣṇa." Devotee does not feel it, but when he sees that another man has become devotee, he becomes very satisfied. Yayātmā suprasīdati.

So this is the process of Kṛṣṇa consciousness movement. It is explained in two lines in the Bhagavad…, Śrīmad-Bhāgavatam:

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

You can read this purport.

Pradyumna: "In this statement, Śrī Sūta Gosvāmī answers the first question of the sages of Naimiṣāraṇya. The sages asked him to summarize the whole range of revealed scriptures and present the most essential part so, that fallen people or the people in general might easily take it up. The Vedas prescribe two different types of occupation for the human beings. One is called the pravṛtti-mārga, or the path of sense enjoyment, and the other is called the nivṛtti-mārga."

Prabhupāda: So both things are there, pravṛtti-mārga, nivṛtti-mārga, because all the living entities who have come in this material world with a pravṛtti, with an intention to enjoy this material world, therefore they are regulated. "All right, you want this material enjoyment?" Material enjoyment means eating, sleeping, mating, and defending. That is material enjoyment. Eating, first-class eating, first-class sleeping, first-class sex, sexual intercourse, and first-class defending. So Vedic injunction is "All right, you want sex life?" "Yes, sir. For this purpose I have come here." "All right, you get your sex life by marriage, not like cats and dogs." This is called pravṛtti-mārga. He has got the intention, but he's being regulated so that one day he'll become nivṛtti-mārga. There are two ways, nivṛtti-mārga and pravṛtti-mārga. Pravṛtti-mārga means he has got intention, desire for material enjoyment. So he's regulated, "Do like this," so that he may come to the point of nivṛtti-mārga. Nivṛttis tu mahā-phalā, pravṛttir eṣā bhūtānām. Everyone has got these desires. That is pravṛtti. But when he stops this pravṛtti, that is his great achievement. Not that to increase. When he stops. That is great achievement.

So the Vedas, why one should follow? Just like Vedas says you marry. People will argue, "What is the difference of sex life, marrying or not marrying? Why it is Vedas?" No. They do not know the purpose of the Vedas. The purpose of Vedas is to gradually, to bring him to the point of nivṛtti. Nivṛtti, he has to make. When he has got a slight desire for material enjoyment, he'll have to accept another body. Therefore nivṛtti is required. But one cannot come to the point of nivṛtti all of a sudden. Therefore Vedic injunction is gradually bring him to the nivṛtti-mārga. Then?

Pradyumna: "The path of enjoyment is inferior, but the path of sacrifice for the supreme cause is superior. The material existence of the living being is a diseased condition of actual life."

Prabhupāda: This pravṛtti-mārga is a diseased condition. Diseased condition means you have to remain. Just like if you are suffering from fever, doctor has prescribed you that "Don't take any solid food." But if you take, you'll increase your fever. That's all. If you have come here for sex life, if you increase your sex life, then you'll be bound up by the material laws. Again accept… If you want to increase your sex life, nature will give you facilities: "All right, you become a hog. You can have sex life without any discrimination." The hog has no discrimination, mother, sister. So nature will give you that facilities. "You want sex life? All right, you get. Un…, without any hindrance, take it."

Therefore the sādhana-bhajana means to come to the point of nil. Nidrāhāra-vihārakādi-vijitau **. These Gosvāmīs, they conquered over nidrā, āhāra. Nidrā means sleeping, āhāra means eating, and vihāra means sex. Nidrāhāra-vihārakādi-vijitau. You have to conquer. The more you conquer over these things, the more you are advanced. Because you have to make it nil altogether. Then you are eligible to go back to home, back to Godhead. Therefore we train our students: "No illicit sex, no gambling, no intoxication, no meat-eating"-the nivṛtti-mārga.

All right. Have kīrtana. (end)

721126SB.HYD

Śrīmad-Bhāgavatam 1.2.6

Hyderabad, November 26, 1972

Pradyumna: (leads chanting, etc.)

Prabhupāda:

sa vai puṁsām paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

Everyone is hankering after peace of mind. Ātmā suprasan. Ātma, ātma means this body, ātma means the mind, and ātma means the soul. We are in three status of life. Actually, we are the spirit soul covered by two kinds of dresses. Just like you gentlemen, you are also covered by two kinds of dresses-underwear and coat, shirt and coat. Similarly… Actually "I am" means I am not this shirt and coat. I am within the shirt and coat. Similarly, I, the soul, I am covered by two kinds of layers-mind, intelligence, and false ego. False ego means I am considering, "I am this American dress," "I am this Indian dress." Because I am identifying with this body. If I ask somebody, "What you are, sir?" "I am American." "What you are, sir?" "I am Indian." "I am brāhmaṇa." "I am kṣatriya." But these are the designations. This is not my real identification. The Vedic information is, when I understand I am ahaṁ brahmāsmi, I am Brahman, or the spirit soul. That is my beginning of identification. Therefore in the Vedānta-sūtra it is said, athāto brahma jijñāsā, to inquire about the spirit. This human form of life is meant for advancing knowledge of brahma, brahma-jñāna. Brahma jānātīti brāhmaṇaḥ. One who is advanced in knowledge of Brahman, he is called brāhmaṇa. So, if we actually want peace… Everyone is hankering, that is our prerogative. Every living entity must hanker after happiness. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Because by nature we are happy. By nature we are happy. Ānandamayo 'bhyāsāt. So as spirit soul we are naturally happy, blissful. But because we have been covered by the eight material elements-earth, water, fire, air, ether. These are gross elements. And within the gross elements-mind, intelligence and ego. So somebody is satisfied with the comfort of the outward gross elements, this body. They are called materialists. Simply sense gratification. Indriyāni parāṇy āhur indriyebhyaḥ paraṁ manaḥ [Bg. 3.42]. First of all our conception is happiness means happiness of my body. The whole world is going on. Material world means everyone is working hard only for the happiness of the body. And some of them, they are trying to be happy by the happiness of the mind. Just like arts, poetry, philosophy, speculating on. But both of these kinds of happiness will not give us real happiness. Because real happiness belongs to the soul. Basic principle of happiness missing. Therefore simply by bodily comforts, sense gratification, we cannot be happy. And actually it is so happening. People are endeavoring throughout the whole world for bodily comforts, for sense gratification, but they're not happy. There cannot be happiness. Because… The same example. Suppose you have got a nice coat. If you simply show the coat and iron the coat and keep it very nice, that does not mean you'll be happy. Because you are trying to get happiness from the coat or shirt. That is not happiness, that is not possible. Happiness is possible when you try to make happy the soul. Then happiness is possible. Another example is given-just like a bird within the cage. If you simply wash the cage and keep it very nice and don't give any food to the bird, then the bird will never be happy simply by polishing the cage. So this is the cage, this material body is the cage of the soul. Therefore material living being is called conditioned or encaged. That is the beginning of Bhagavad-gītā.

dehino 'smin yathā dehe

kaumāraṁ yauvanaṁ jarā

tathā dehāntara-prāptir

dhīras tatra na muhyati

[Bg. 2.13]

This is the beginning of spiritual knowledge. One must understand that the soul is encaged within this body and mind. So if you try to become, by bodily comforts or mental satisfaction, it will never be possible. Happiness will never be possible. Therefore Bhāgavata says, yayātmā suprasīdati. Ātma means soul. Suprasīdati. Prasīdati means becomes happy. And su means very, very much happy. How? Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Śrīmad-Bhāgavatam is the mature instruction of Vyāsadeva on Vedic wisdom. Śrīmad-Bhāgavatam. Migama-kalpa-taror galitaṁ phalaṁ idam. Nigama means Vedas. It is like kalpa-taru, desire tree. Whichever thing you desire you can get from Vedic knowledge. Nigama-kalpa-taru. Kalpa-taru means desire tree. We have got experience of this tree-mango tree, orange tree, or so many trees. So you can get a particular type of fruit from a particular type of tree. But in the spiritual world all the trees are desire trees. Whatever you want you can get. If you want mango from orange tree, then you'll get. We get this information from Vedas. Cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-lakṣāvṛteṣu [Bs. 5.29]. Kalpa-vṛkṣa means the desire tree. Not only one, two, lakṣāvṛteṣu, there are thousands and thousands of desire trees. That is the spiritual world. We have no information of the material world even. We are trying to go to the moon planet, we have not full information. And the moon planet is one of the nearest planets. But there are innumerable, millions and millions of planets within one universe. And there are millions and millions of universes. We get this information from Vedic literature. Yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Jagad-aṇḍa-koṭi means millions of universes. Koṭiṣv vasudhādi vibhūti-bhinnam. And each universe is full of millions and millions of planets. And each planet is of different type, different climate, different living entities. These are the information. You cannot expect the same planet or same atmosphere everywhere. Just like even on this planet. I am coming from Europe, America, the climate is different. India's climate is different. Even on this planet. So each and every planet they of different nature. And all the living entities are there. In the Bhagavad-gītā we get information, sarva-ga. Sthāṇur acalo 'yam, sarva-ga. It is not fact that only on this planet there are living entities, and other planets there are no living entities. No, that is not a fact. Anyway, here the proposal is how to achieve perfect happiness of ātma. Ātma, I have already explained, ātma means the body, ātma means the mind, and ātma means the soul. So unless you get happiness of the soul, simply trying to get happiness of the body and the mind, you'll never get happiness. That is the information in this verse. Sa vai puṁsām paro dharmo [SB 1.2.6]. Dharma means religion, English translation. But according to the Vedic understanding dharma means the characteristic. Everything has got a characteristic. In the chemical laboratory when something is tested the characteristic is tested. "This is this chemical, it has got so many characteristics." So our characteristic, we living entities, we have got our characteristic. What is that characteristic, general characteristics? In this meeting we may be sitting, so many people, one may be Hindu, one may be… Because I am talking of Hindu, Muslim, Christian. Here the word is used, dharma. Sa vai puṁsām paro dharmo [SB 1.2.6]. So dharma, we generally understand that I am Hindu, I am Muslim, I am Christian, I am Arya-samaji, I am this, I am that. That is generally taken as dharma. But according to Vedic principle dharma means characteristic. Just like chili-to become hot-the characteristic of chili. We test in the market when we go to purchase chili, we test how strong it is hot. If it is not very strong in its hottiness, then we reject. "No, no, it is not good chili." Chili must be very hot. That is characteristic, that is dharma. Sugar must be very sweet. That is characteristic, that is dharma. Sa vai puṁsām paro dharmo [SB 1.2.6]. So at the present moment, being entrapped by the material nature, we have accepted different types of dharmas. That is artificial. That is artificial. "I am Hindu," "I am Muslim," "I am Christian," "I am Buddhist," "I am this," "I am that." These are all in relationship with this body. Accidentally if I am born in a Hindu family, or Muslim family, or Christian family, I identify myself, "I am Hindu," "I am Muslim," "I am Christian." But real identification is, as I have already explained to you, ahaṁ brahmāsmi, I am Brahman. I am the spirit soul. So when you come to that platform of spiritual understanding then our characteristic should be manifested. What is that? That is explained here, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Bhakti-to become devotee of the Supreme Lord. That is our real characteristic. To become devotee is already manifest. I am devotee to my country, I am devotee to my society, I am devotee to my family, I am devotee to my husband, to my wife, to my children. So devotion is already there. But that is not paro dharmo. When we become devotee of the Supreme Lord, that is our real characteristic. Devotion is already there, service is already there. Nobody can say that, "I do not serve anyone." No, that is not possible. You must serve. Because that is your characteristic, that is your dharma. Everyone is serving. If a person has nobody to serve, he keeps a cat, he keeps a dog and serves him. So to give service, to love somebody else, that is my real characteristic. But I am missing the point. I am loving cats and dogs and so many things, but I am missing to love God. That is the missing point. Love is there, object of love is there, but it is misplaced. Therefore, we are not getting happiness. When it will be properly placed, love and the object of love, then we'll be happy. This is explanation of this verse. Sa vai puṁsām paro dharmo [SB 1.2.6]. Para. Para means superior. And apara means inferior. There are two kinds of nature-para and apara. That is explained in the Bhagavad-gītā. Bhūmir āpo 'nalo…. Bhūmir āpo 'nalo…

Devotee: Vāyu.

Prabhupāda: Vāyu, vāyu. Khaṁ mano buddhir eva ca. Bhinnā me prakṛtir aṣṭadhā. Bhinnā me prakṛti. This bhinnā means separated. This material nature-earth, water, fire, air, sky, mind, intelligence and ego-Lord Kṛṣṇa says that "They are My nature, but separated." Apareyam itas tu viddhi me prakṛtiṁ parā [Bg. 7.5]. They are inferior nature, this material nature, inferior, but there is another superior nature. Apareyam itas tu viddhi me prakṛtiṁ parā. Para means superior. What is that? Jīva-bhūtaṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]-the living entity. Just like the whole material world is important because the living entity is utilizing it for his purpose. This New Delhi city is important because the living entity is utilizing it for purpose. Otherwise it was a jungle. Anything you take material, material thing has no value, it is inferior, but by the touch of the superior energy, the living entity, it becomes important. Therefore there are two nature-inferior nature and superior nature. Similarly, there are two kinds of dharmas. Hindu, Muslim, Christian, this, that or white, black, so many ways, according to the designation of the body you have created dharma or characteristics. That is inferior quality. But when you come to the superior quality of characteristics, of dharma, then you become happy. Anywhere there are two qualities always-inferior and superior. When you are attached to the inferior quality you don't get very much satisfaction, but when you come to the superior quality then you get satisfaction, happiness. So here it is said, dharma, religion, or the characteristics of human beings, there are so many, but sa vai puṁsām paro dharmo [SB 1.2.6], that is superior quality of religion or characteristic. What is that? Sa vai puṁsām paro dharmo, yato bhaktir adhokṣaje [SB 1.2.6]. "Following which you become a devotee of the Adhokṣaja." Adhokṣaja means the Supreme Lord, God. God has got many names. Actually God has no name, but according to different calculation or different situation, He has got a name. Just like Kṛṣṇa. Kṛṣṇa is the characteristic of the Supreme Lord. Kṛṣṇa means all-attractive. If God is not all-attractive… Not everyone is all-attractive, but God is all-attractive. Therefore, He is called Kṛṣṇa. God appeared as the son of Vasudeva or Nanda Mahārāja, therefore He is called Yaśodānanda, Nandananda, Vasudevanandana. His relationship. Kṛṣṇa enjoys the company of Śrīmatī Rādhārāṇī, therefore He is called Rādhā-ramaṇa. Rādhā-Govinda. So God's name is there according to His pastimes, relationships. So Kṛṣṇa is the supreme name because it means all-attractive. Similarly, here it is name, God's name, Adhokṣaja. Adhokṣaja. Adha. Adha means defeated. Adha-kṛta. Subdued. What is that subdued? Akṣaja-jñānam. Akṣa. Akṣa means eyes, direct perception. We want… We say sometimes, "Can you show me God?" Akṣa. Or akṣaja means ah, the alphabet, and kṣa, beginning from ah up to kṣa. So all the letters are there. So we make words by combination of these letters. So akṣaja, so within our power, we make so many words by combining these alphabets, but God is beyond that. Akṣaja-jñānam. Either you are beyond the direct perception or beyond your word-making capacity. Therefore God's another name is Adhokṣaja. Adhaḥ-kṛta akṣaja jñānam jata. So adhokṣaja means beyond direct sense perception. That is also nice name of God. God is not understood by speculating our senses.

athāpi te deva padāmbuja-dvaya-

prasāda-leśānugṛhīta eva hi

jānāti tattvaṁ (bhagavan mahimno)

na cānya eko 'pi ciraṁ vicinvan

[SB 10.14.29]

We cannot understand God by mental speculation, that is not possible. Realization God means when God reveals unto you. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. By our these blunt senses, speculating, we cannot understand what is God. Therefore His name is Adhokṣaja, beyond material speculation. And still you have to apply your bhakti, devotion. Just try to understand. He is beyond our sense perception, but still we have to search Him out and employ our feelings of devotion, love. Therefore, yato bhaktir adhokṣaje. One side is beyond the perception of senses and another side you have to love Him. If I say, "Love the air", as an example, so that love is not very factual. How can I love air, something in the air? Somebody must be person, then love is possible. Somebody must be tangible, then there is love possible. Here it is called bhakti. Bhakti means application of love. Bhaja sevayā. When you love you serve somebody. That is called bhakti. Therefore, what kind of love? That is also described here. Ahaitukī-without any motive. Here in this material world, I love you, you love me, with a motive of sense gratification. Actually there is no love in the world, material world. The show of love is there with a motive. Here love of Godhead means ahaitukī-without any motive. Ahaituky apratihatā. Apratihata means without being deterred, without being impeded. If you develop your love of Godhead… You must know first of all what is that God, Adhokṣaja, because beyond your mental perception. But fortunately, if you understand what is God, and when you begin to love Him without any motive… Generally we go to temple, to church, or to mosque, anywhere, the place of worship, "O God give us our daily bread." There is a motive. Similarly, others also, they go to the temple, "O God, I am in need of money, I am distressed, kindly mitigate my distress, give me some money." There is motive. But here it is said ahaitukī, without any motive. If you can love God who is beyond your sense perception and without any motive, that activities of love will never be stopped. Ahaituky apratihatā-without being impeded. Without being impeded by any material condition. That means that if you actually love God, there is no condition. Because you are poor man you cannot love God, that is not the fact. Or because you are rich man you cannot love God, no, that is also not fact. Because you are not educated you cannot love God, that is also not acceptable. Because you are very much educated, highly philosophical… So many conditions you can bring but all these conditions are not applicable in the business, in the transaction, of loving God without motive. So this is the description of love of Godhead and if we practically try to cultivate this knowledge of Godhead, that is called, that process is called bhakti. That process is called bhakti. It is enunciated in the Vedic language that,

sarvopādhi-vinirmuktam

tat-paratvena nirmalam

hṛṣīkena hṛṣīkeśa-

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

Upādhi, now we are covered by designation. The same example-vāsāṁsi jīrṇāni yathā vihāya [Bg. 2.22]. We are dressed in two kinds of subtle and gross dresses, this material body and mind, intelligence, ego. So when we become free from these designations, sarvopādhi-vinirmuktam tat-paratvena nirmalam. And you become purified, nirmala. Mal means dirt and nirmala means without any dirt, without any dirty things, simply spiritual.

sarvopādhi-vinirmuktam

tat-paratvena nirmalam

hṛṣīkena hṛṣīkeśa-

sevanaṁ (bhaktir ucyate)

[Cc. Madhya 19.170]

Hṛṣīka means senses, upādhi. Just like my hand is now covered by this shirt. So when there is no more shirt, that is naked. So when you come without any designation, without any understanding, false understanding, that "I am American," "I am Englishman," "I am Indian," "I am brāhmaṇa," "I am kṣatriya." In that stage the senses, the senses remain. Suppose if I take my dress out of my body, my real senses are there. So similarly, when we become free from the designation of this material body and we come to the pure stage of original, spiritual senses, that senses when applied to the service of the supreme master of senses, God, that is called bhakti. Yato bhaktir adhokṣaje. So, if we actually want peace or happiness, yayātmā suprasīdati, without any designation, then that peace and happiness can be achieved. Otherwise it is not possible. So long we remain designated, it is not possible to come to that stage of pure, unalloyed devotion to the Supreme Personality of Godhead. Thank you very much. Hare Kṛṣṇa. Any question?

Devotee: Are there any questions?

Prabhupāda: Is there any question? You can ask.

Guest: (asks question about ātma) (indistinct)

Prabhupāda: Ātma, as I have already explained, ātma means this body. That rūpa, you can see. My body you can see, I can see your body. This is one of the rūpa of, gross. Gross rūpa, form. Another, I know you have got mind and you know I have got mind, but you cannot see, you can simply perceive. Is it not? And another rūpa, the soul, that is so fine that it is not possible at the present time. It is described in the śāstra one ten-thousandth part of the upper portion of the hair. But it has got a rūpa. Not that there is no rūpa. There is rūpa.

keśāgra-śata-bhāgasya

satadhā kalpitasya ca

jīvo bhāgasya vijñeyaḥ

sa anantāya kalpate

[Cc. Madhya 19.140]

There is magnitude. Just like we say geometrically, point has no length, no breadth. But actually that is not fact. It has got length and breadth, but we cannot measure it. Similarly, ātma, the soul has got length and breadth, but it is beyond our perception. Therefore we have to accept śruti. This is call so Vedas, Vedic injunction. Vedas said, "Here is the magnitude." That is Vedic understanding. Those who are followers of Vedas, they will not argue. Whatever is stated in the Vedas, they will accept. That is Vedic. There are many examples, I can give one example. Just like in the Vedas it is stated that the stool of animal is impure. And if one touches stool, he must take bathing. But in the Vedas it is also stated that the cow dung, which is also the stool of an animal, that is pure. And still, at least those who are Vedic followers, they take cow dung as pure. Anywhere impure, they smear with cow dung. And that is fact also. Cow dung is full of antiseptic properties. It has been analyzed. So the Vedas gives us injunction both ways that stool is impure but this stool is pure. And those who are followers of Vedas, they accept both. When they touch the stool of another animal they take bathing, but the stool of cow is taken to the Deity worship room. Similarly, śaṅkha, conchshell. Conchshell is the bone of an animal. It is said that if you touch the bone of a dead animal you have to, you become impure. But conchshell is also the bone of an animal, it is taken to the Deity room for vibrating. Therefore, there are so many things which is beyond our perception, knowledge, we have to take shelter of the Vedic injunctions. That is called Vedic. Therefore our method, Vedic method, is as soon as we speak something, we immediately give evidence from the Vedas. Then it is perfect. There is no question of arguing. Just like in the law court the lawyer pleading something, but if he gives quotation from previous judgement and section of law, it is accepted. So the forms of the ātma, there are three kinds of forms-one you can see directly, this bodily form, another you can simply perceive, and another you can accept only on the Vedic injunctions. But there are forms. So is that right? Thank you. Hare Kṛṣṇa.

Guest: (indistinct)

Prabhupāda: Yes, everything you have to take a master. If you become a tailor you have to go to a tailor master. But if you want to know the spiritual science or the Supreme Absolute Spirit, do you not require to go to a person who knows the subject matter? It is natural.

tad vijñānārthaṁ sa gurum evābhigacchet

samit-pāniḥ śrotriyaṁ brahma-niṣṭham

[MU 1.2.12]

This is the Vedic injunction. Tasmād guruṁ prapadyeta jijñāsu śreya uttamam [SB 11.3.21]. Śabde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam. In the Bhagavad-gītā,

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti tad jñānaṁ

jñāninas tattva-darśinaḥ

[Bg. 4.34]

So if you actually serious to know about spiritual subject matter, then you must have to, abhigacchet… Abhigacchet, this word is used when the sense is "must". Not that without I can go, I can have spiritual knowledge without having accepted a spiritual master, that is not possible. You must go to a spiritual master and he must be bona fide, he must be in full knowledge, then your life is successful. Any other question?

Guest: We have heard a lot that we get (indistinct) karma.

Prabhupāda: Yes.

Guest: How are you to know that this act or that act is good or bad?

Prabhupāda: You do not know what is good or bad?

Guest: We do not know because (indistinct) somebody right or somebody (indistinct). We do not know what were our past karmas.

Prabhupāda: Well, everyone dies. Death is inevitable. Nobody can avoid death. "As sure as death". And therefore, I have already explained that we have to take information from the Vedas. Just like this body. It is said in the Vedas, karmaṇā daiva-netreṇa jantur dehopapattaye [SB 3.31.1]. Karmaṇā, why we have got different bodies, different mentality? Every one of us sitting here, we are not of the same mentality, not of the same body. So, why the different bodies are there if there is not a superior endowment? Why different bodies? Can you answer this? Unless there is some superior endowment that "You accept this body, you take this body," you have to accept. You cannot deny it. Because in the Vedas we understand, tathā dehāntara-prāptiḥ [Bg. 2.13]. You have to, after death you have accept another body. But what kind of body you are going to accept, that you do not know. But there is superior judgement that "You have done such-and-such karma, you accept this body." How can you deny it? Just like in the court the judge is giving different judgement, "Yes, you have to receive this one lakh of rupees from this person. I give you decree." And another person is given order, "You go to jail for six months." The judge is the same. But why one is going by his word six months imprisonment and another is given one lakh of rupees decree? The superior judgement is there and the karma is there. Therefore because we are getting so many different types of bodies, each body is different from the another body. Unless there is superior judgement that one has to accept this body, another has to accept that body. And that judgement is given by karma and that is stated in the Vedas, karmaṇā daiva-netreṇa [SB 3.31.1]. By one's karma and by superior judgement, one has to get another body. Tathā dehāntara-prāptiḥ [Bg. 2.13]. So where is the wrong in this? There is superior judgement and there are different types of body, that is a fact. So how, you cannot deny. Sometimes Christians, they deny this karmavāda. I was a student in Calcutta, Scottish Churches College. So, I was student of philosophy also. So Dr. Urquhart, he denied karmavāda. That "I am punished at this present, present body, where is the witness? Where is the witness?" Because any judgement is done on the strength of witness. So that was his argument. But the witness is there. According to Vedic system the witness is the sun, the witness is the moon, the witness is the day, the witness is the night. And above all the supreme witness is God Himself. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. The Supreme Lord is situated in everyone's heart so how you can hide yourself from the vigilance of the Supreme Lord? The Supreme Lord is witness. So according to your karma… And that is also explained in another place in Bhagavad-gītā. Why people are getting superior and inferior types of bodies? That is explained, kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu [Bg. 13.22]. Sad-asad-good and bad, first-class and third-class. Sad-asad-janma-yonisu. Species of life, they are getting. The reason is, kāraṇaṁ guṇa-saṅgo 'sya. Because he's associating with different modes of nature. There are three modes of nature-goodness, passion, and ignorance. So if you associate with goodness, you get one type of body. If you associate with passion, you get another type of body. If you associate with ignorance, you get another type of body. This is law of nature and the witness is the Supreme Personality of Godhead. So there is exactly everything in order. You cannot escape that. Divī hy eṣā guṇa-mayī mama māyā duratyayā [Bg. 7.14]. It is not possible to escape. This is karmavāda. But this karmavāda, just like one man is sentenced by the law to be hanged, nobody can save him, but still there is King's mercy, he can save you.

Guest: (indistinct)

Prabhupāda: Yes.

Guest: (indistinct) so that he can purify himself…

Prabhupāda: Well, that… Just like a child when he's crawling, he touches a fire and he's burned. He forgets. But when he's grown-up, if he inquires from the parents, "Why this scar is in my hand?" The father reminds, "My dear child, you did like this." So because you have forgotten, that does not mean it did not take place. You have forgotten, you do not know, what you were doing at this time yesterday. You are so forgetful. So your remembering or forgetful doesn't matter. The law of nature must work severely. It doesn't matter whether you forget or you do not know the law. Forgetfulness of law is no excuse. You must suffer. Just like the child when he touches the fire, the fire does not consider, "Oh here is an innocent child, why should I burn him?" He must be burned. That is law of karma. When you touch fire it must act and you must suffer. Without any judgement the law is already there.

Guest: (indistinct)

Prabhupāda: Do you know how to see?

Guest: I can see you. (indistinct)

Prabhupāda: Yes, that I have already explained. That Adhokṣaja, God, cannot be seen by your these blunt senses, but when you develop pure senses sarvo… (end)

730723SB.LON

Śrīmad-Bhāgavatam 1.2.6

London, July 23, 1973

Pradyumna: (leads chanting, etc.)

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

Translation (not on tape) "The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self."

Prabhupāda: This is a speech of Sūta Gosvāmī in Naimiṣāraṇya. Formerly, great sages used to assemble in the forest of Naimiṣāraṇya. Those who are Indians, they will know Naimiṣāraṇya. There is a station, Nimsara, still. And it is near Lucknow. Still it is very nice place. So there was a great meeting of saintly persons. As nowadays ordinary persons meet together to find out the ways and means for people's prosperity, formerly the great saintly persons, sages, brāhmaṇas, they used to meet, and they used to give formula to the people, to the king, that "You follow this. You will be happy." This was the system, brāhmaṇa, kṣatriya, vaiśya, śūdra. So the brāhmaṇas will give the direction, and the kṣatriya king would execute it. And the vaiśyas will produce foodgrains. Vaiśya-karma svabhāva-jam. Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam [Bg. 18.44]. For vaiśyas, three work, three kinds of occupation: first of all, agriculture, produce food, and then, give protection to the cows. Because cow is important animal, cow protection is very necessary. So kṛṣi-go-rakṣya-vāṇijyam [Bg. 18.44]. And where there is scarcity of food, transport food there, make business. These three things for the vaiśyas.

So there was meeting. So in the meeting… That meeting was held after the departure of Kṛṣṇa. So the question was that "After departure of Kṛṣṇa, who has taken charge of this world for proper discharge of religious principles?" So the reply was that "Kṛṣṇa has left this world, but here is the Śrīmad-Bhāgavatam. That will give you direction." Śrīmad-Bhāgavatam is the sound representation of Kṛṣṇa. As Bhagavad-gītā is the sound produced, vibrated by Kṛṣṇa personally, similarly Śrīmad-Bhāgavatam is written by Vyāsadeva under the direction of his spiritual master, Nārada, about Kṛṣṇa. Śrī Caitanya Mahāprabhu has advised to preach the message of Kṛṣṇa. That is His cult.

yāre dekha tāre kaha 'kṛṣṇa'-upadeśa

āmāra ājñāya guru hañā tāra' ei deśa

[Cc. Madhya 7.128]

This is the mission of Śrī Caitanya Mahāprabhu. And He wanted all the Indians to help this movement.

bhārata-bhūmite haila manuṣya-janma yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

This is the mission of Śrī Caitanya Mahāprabhu. He has advised every Indian… Bhārata-bhūmite haila manuṣya-janma. Every human being born in India, they should take up this cult of Śrī Caitanya Mahāprabhu. They can take it. Because by birth they have got the right because this Bhāgavatam is produced in India, Bhagavad-gītā is produced in India. That is the glory of India. So the sons of India, those who are Indians, those who are proud of becoming Indian, they should take up this mission. Janma sārthaka kari'. First of all make your life successful by understanding what is Bhagavad-gītā and what is Śrīmad-Bhāgavatam. Janma sārthaka. If you are yourself unsuccessful in the mission of your life, you cannot preach anything. Therefore Śrī Caitanya Mahāprabhu says janma sārthaka kari': "After making your life successful." That means by understanding the value of Śrīmad-Bhāgavatam and Bhagavad-gītā, you preach this knowledge all over the world.

Because such knowledge is wanting all over the world. The Western countries, they might have advanced in material technology, technical knowledge, but they have no knowledge about the science of God. That is lacking. So the East and West, they should cooperate. They cooperate. You have got some knowledge; I take advantage of it. I have got some knowledge; you take advantage of it. This is cooperation. This is cooperation. So especially now, people all over the world, they are trying to imitate the Western type of civilization. That is not bad. Do it. But you also do something so that Westerners may also take your knowledge. That is cooperation. So why you are silent in that point? Therefore, because Indians or Indian government has failed to do this duty, India is known as beggar country all over the world. I am traveling. "Oh, you are from India? It is very poverty-stricken country." This is the designation of India. Actually it is so. In comparison to Western country, India is very poor, very poor.

So there is no need of remaining poor. You can make your economic development. This is required. Dharmārtha-kāma-mokṣāṇām. Human life means four things he must develop. First thing is dharma. He must know what is religion. Every human being-not Indians or Europeans or Americans. That is the prime duty of every human being. Without following the religious principles, then he is not human even. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. If the human society… It doesn't matter what kind of religion you follow. It doesn't matter. But you must follow. (aside:) Sit down properly. Don't go out now and come. They, that is the duty, dharma. Dharmeṇa hīnāḥ. Human civilization begins when there is religious conception of life. Therefore all over the world-it doesn't matter whether Europe, America or India or China, Japan-there is some kind of religion. There is some kind of religion-either Hindu religion or Muslim religion or Christian religion, Buddhist religion. These are the prime religions of the world.

Now, here in the Śrīmad-Bhāgavatam, they are discussing about religion. Sa vai puṁsāṁ paro dharmaḥ.

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

Everyone wants to be happy. Ātmā. Ātmā means body, ātmā means mind. Ātmā means ātmā, soul, also. So somebody is trying to be happy bodily. That is also ātmā. But that is very temporary. And somebody is wanting the peace and prosperity or tranquillity of the mind. That is also ātmārāma. Ātmārāma means everyone is wanting to remain happy and peaceful in his ātmā. So those who are gross, they are trying to be happy bodily. They are called karmīs. And those who are little advanced, they are trying to be happy mentally. They are called jñānīs. Karmīs, jñānīs. And those who are trying to be happy spiritually, they are called yogis. So yogis, there are different kinds of yogis. But the first-class yogi is bhakti-yogī. Bhakti-yoga. Kṛṣṇa says in the Bhagavad-gītā,

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

He is first-class yogi. Who is first-class yogi? Mad-gatenāntar-ātmanā, "who is always thinking of Me." Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. This is Kṛṣṇa's advice in the Bhagavad-gītā. Man-manā bhava mad-bhaktaḥ: "Always think of Me." It is not difficult. You think of Kṛṣṇa. You have got Kṛṣṇa's form. That is first-class meditation. Kṛṣṇa says, yoginām api sarveṣāṁ mad-gatenāntar-ātmanā [Bg. 6.47]. Thinking of Kṛṣṇa, antar-ātmanā, within the core of heart. Sa me yuktatamo mataḥ. He is first-class yogi. So we are teaching that, how to become first-class yogi. "Chant Kṛṣṇa, Hare Kṛṣṇa, and hear." Immediately… All Kṛṣṇa's-Kṛṣṇa's form, Kṛṣṇa's qualities, Kṛṣṇa's pastimes, Kṛṣṇa's paraphernalia, Kṛṣṇa's opulence-everything will be subject of your thinking. This is called first-class yoga.

So here also, what is spoken by Kṛṣṇa in Bhagavad-gītā, that is confirmed in the Śrīmad-Bhāgavatam. Here it is said, sa vai puṁsāṁ paro dharmaḥ. Para and apara. Para means superior or transcendental. There are two kinds of prakṛtis: parā-prakṛti, aparā-prakṛti. That is also described in the Bhagavad-gītā. Material, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg. 7.4]. Material things, earth, water, fire, air, sky, mind, intelligence, ego. Prakṛtir me aṣṭadhā, bhinnā prakṛtir me aṣṭadhā. Kṛṣṇa says, "They are My prakṛti. My nature, My energy." Similarly, Kṛṣṇa says, next verse, apareyam: "This material prakṛti is inferior. But beyond this material prakṛti, there is a superior prakṛti." What is that? Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat: [Bg. 7.5] "That is living entity." So living entity is also prakṛti, another energy of Kṛṣṇa. Just like this material world is one creation, material creation. Similarly, there is spiritual energy also. Kṛṣṇa has multi-energies. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. Na tasya kāryam… This is Vedic injunction. Na tasya kāryaṁ karaṇaṁ ca vidyate. God has nothing to do with His hands and legs. He is so powerful that He has got so many energies… Just like big man here, he does not do anything with his hands, but he has got so many assistants. As soon as he wants to do something, immediately it is done. If it is possible for ordinary human being, how much energy is in stock of Kṛṣṇa, and how He can perform everything perfectly. Svābhāvikī jñāna-bala-kriyā ca. Everything comes out nicely. So much energy is there. Inconceivable energy. That is God.

So that energy is divided into three. Material energy, spiritual energy and marginal energy. We are marginal energy. We living entities, we belong to the marginal energy, taṭastha-śakti. Marginal means we can remain in the material energy or in the spiritual energy. Now, at the present moment, every one of us, we are under the control of the material energy. You can understand it very easily. Just like government. The government, that is one energy working. Similarly, the prison house, that is also another energy working. And the citizens, that is also another, another energy working. But the citizens are marginal. They can remain outside the prison walls and inside the prison walls. Therefore they are called marginal. When you are abiding by the laws of the government, you are free. You are not abiding by the laws of the government, you are within the prison house. So you are at liberty. Either… That is your choice. Government has got university, as well as the criminal department. Government does not canvass, rather government canvasses that "You come to the university. Be educated. Be advanced." But it is our choice, we sometimes go to the prison house. It is not government's fault.

Similarly, those who have come to this material world, they are all supposed to be criminals, disobedient to the laws of God. Therefore there is dharma, to teach people that "You take to religious principle, gradually become purified, and come back again to the spiritual world. That is your real abode." Here it is foreign. Here it is foreign, and you are under so many tribulations. Just like if you are in the prison house, there you cannot expect any comfort of life. That is not possible. It is meant for inflicting miseries upon you so that you can understand that you are criminal, you should not do like this and come here again. That is the process going on. Similarly, here also in this material world, we are always under troublesome condition. Especially in this age, Kali-yuga. So that we may come to our sense, if there is any possibility of making a solution of this miserable condition of life… But we are so callous, just like animals. They do not know. The animals are kept in the room for being slaughtered. They do not know. They are eating grass and very happy. Not happy. Some of them know that "We are going to be killed." They cry. But there is no escape. What can be done? But human life is not like animals. They must know that "We are in threefold miserable condition of life, adhyātmika, adhibhautika, adhidaivika. And we do not want these all miserable condition. We want to be happy. We want to be peaceful. How to do it?"

That is clearly stated in the Bhagavad-gītā:

daivī hy eṣā guṇamayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

[Bg. 7.14]

It is very difficult. You are trying to be happy by adjustment of material conditions, but that is not possible. Māyā is very strong. She'll not let you become happy under material condition. That is not possible. Then how one can become happy? Mām eva ye prapadyante māyām etāṁ taranti te [Bg. 7.14]. As soon as you become obedient, surrender to Kṛṣṇa, you become transcendental to the laws of material nature. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. Those who are mahātmās, they are not under material condition. They are under spiritual guidance. Daivīṁ prakṛtim āśritāḥ. And what is their symptom? Bhajanty ananya-manasaḥ. Without any diversion, they are engaged in bhajana. Śravaṇaṁ kīrtanaṁ viṣṇoḥ. This is bhajana.

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

There are nine kinds of bhajana. Hearing-just like you are hearing about Kṛṣṇa-this is bhajana. So we are giving this opportunity. We are opening hundreds of branches so that people may take advantage of hearing about Kṛṣṇa. That is bhajana. You don't do anything. If you simply come here… We are holding class. If you simply come and hear, you will advance in spiritual consciousness. Simply by aural reception. Śravaṇādi-śuddha-citte. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. We cannot understand God, Kṛṣṇa, by our present senses. Therefore His name is adhokṣaja. Here this is the verse, it is said, yato bhaktir adhokṣaje. Adhokṣaja. Adhokṣaja. Kṛṣṇa's another name is Adhokṣaja. Akṣaja means direct perception. Just like somebody says, "I want to see." This is called akṣaja. Akṣa means eyes or senses. So He is not perceived by these blunt material senses. Therefore He is known as Adhokṣaja. Adhah-kṛta akṣaja-jñānaṁ yatra, where this direct experimental knowledge is defeated. You cannot understand God by your this blunt material experience. No. That is not possible. Therefore we have to submit. We have to surrender.

Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. If you want to know, then first of all is praṇipāta. Praṇipāta means prakṛṣṭa-rūpeṇa nipāta. Just like we have got the system, the disciples they fall flat, straight, and offer respect to Deity or to the spiritual master. This is called praṇipāta. Praṇi… Prakṛṣṭa-rūpeṇa nipāta. The first thing is praṇipāta. You have to find out somebody where you can surrender fully. That is the beginning of spiritual life. Tad viddhi praṇipātena [Bg. 4.34]. First condition is praṇipāta. Praṇipātena paripraśnena. You can inquire. You can ask questions, after you have fully surrendered, not before that. Don't waste your time. It will not act. Just like Arjuna. Arjuna was talking with Kṛṣṇa like friends. When Arjuna said, "Oh, the other side, they are all my kinsmen. How can I kill them? Oh, it is not possible," Kṛṣṇa said, "No, you are kṣatriya. It is your duty to fight. It doesn't matter the other party is your own kinsmen." Ordinary question, answers. In this way, questions and answer, questions and answer were going on. But at last, when by such questions and answers, friendly talk, nothing was solved, then Arjuna said, śiṣyas te haṁ śādhi māṁ prapannam: [Bg. 2.7] "My dear Kṛṣṇa, in this way the problem will not be solved. I am becoming Your disciple. I am not talking anymore as friend." Śiṣyas te 'ham: "I become Your disciple." Because you cannot argue with guru. That is praṇipāta.

Therefore we must have a guru where exact knowledge is coming, without any mistake. Because we cannot argue. So we must find out such guru, where perfect knowledge is coming. Just like… Therefore guru is… Ācāryaṁ māṁ vijānīyāt. Guru must be perfect representative of Kṛṣṇa. So ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit: [SB 11.17.27] "Do not neglect the ācārya." Na martya-buddhyā: "Don't consider him as ordinary human being." Asūyeta. If he sometimes chastises you, don't be envious: "Oh he is also man, I am also man. Why he is talking like that?" No. Nāsūyeta martya-buddhyā. These are the instructions. This is called praṇipāta. So Arjuna accepted this process, śiṣyas te 'haṁ śādhi māṁ prapannam: "My dear Kṛṣṇa, now, from this moment, I am Your śiṣya. I am Your śiṣya. I become Your disciple. Now You teach me." The Bhagavad-gītā was taught to Arjuna, because he became a śiṣya.

So if we actually want the solution of the problems of this material existence, as it is said, yayātmā suprasīdati… Yayā ātmā suprasīdati. Supra… Su means "very nicely"; prasīdati, "becomes satisfied." Everyone is trying to be satisfied, peaceful in his mind. But that is not being happen. How it will happen? The direction is given here in the Śrīmad-Bhāgavatam. Sa vai puṁsāṁ paro dharmaḥ. That is first-class religion. It doesn't matter whether you are following Christian religion or Hindu religion or Muslim religion or any religion. It doesn't matter. Dharma means religion. That is English translation. But actually dharma means which you cannot change. Religion, the so-called religion, is a sentiment. Today you are Hindu; tomorrow you become Muslim. Or today you are Muslim; tomorrow you become Christian. That kind of conversion, change, is not religion. Because the man remains the same. Simply by his changing the rubber stamp, "I am Hindu," "I am Muslim," "I am Christian," that does not make any benefit. Therefore our movement is Kṛṣṇa consciousness. We don't talk of any religion. The consciousness should be changed. The material consciousness should be changed into spiritual consciousness. That is our propaganda. It is meant for Hindu, Muslim, Christian, anyone. White, black, yellow, everything. Because it is the function of the soul. Soul is not black, white, yellow. Soul is spirit. So one has to realize that "I am spirit soul. I am not Indian nor American nor Englishman nor German nor white nor black. This is my bodily description. I am not this body." This is the beginning of spiritual understanding.

Therefore Sūta Gosvāmī says, "That type of religion which actually gives spiritual education, and by spiritual education one develops his forgotten love of Godhead." Love of Godhead is there in every one of us. It is now forgotten. We have to simply awaken it. Otherwise how these English boys, these American boys, the Canadian boys or gentlemen, they are taking to Kṛṣṇa consciousness so seriously? It is not something artificial. The Kṛṣṇa consciousness was there. It is being awakened under certain prescribed method. That's all. Śravaṇādi-śuddha-citte karaye udaya. This is the process. Nitya-siddha kṛṣṇa-bhakti. Caitanya-caritāmṛta says that "This Kṛṣṇa consciousness is there, dormant, in everyone's heart. It is already there." Śravaṇādi-śuddha-citte: "If you kindly hear about Kṛṣṇa and your heart becomes purified, the original dormant Kṛṣṇa consciousness is immediately awakened."

So this is the process. Therefore Bhāgavata recommends, sa vai puṁsāṁ paro dharmaḥ: "That type of religion is first class who has accepted this process how to awaken Kṛṣṇa consciousness." Adhokṣaja. Yato bhaktir adhokṣaje. What kind of bhakti? Ahaitukī, without any motive, without any motive. Because generally we go to temple or perform religion with a motive, some material purpose. But bhakti should be without any motive, ahaitukī, no cause. Apratihatā, and it cannot be checked. It is not that because one is Christian or one is Muhammadan or one is outside the Vedic culture, he cannot become Kṛṣṇa conscious. No. Ahaituky apratihatā. Apratihatā means nothing can check. Anything material impediment, is not able to check Kṛṣṇa consciousness. Ahaituky apratihatā yayātmā suprasīdati. If you follow this method how to awaken your Kṛṣṇa consciousness, then automatically your ātmā will be satisfied, oh. Just like Mrs. Sharma was describing, "Now I am so happy." She is not an ordinary woman. She is very rich. She has got business. But she is finding happiness here. This is practical example. This is practical example. Yayātmā, yayātmā suprasīdati.

So Caitanya Mahāprabhu said that "Take this responsibility of preaching Kṛṣṇa consciousness all over the world, those who are Indians." Now there are many Indians in London. You take this movement very seriously. It is your duty to spread this movement. At least, you do it in European countries. Now here is a chance, good chance. Come here, participate with the movement, become Kṛṣṇa conscious yourself, and preach it. That will be Indian's glory. Otherwise simply beg. You will remain simply beggars, that's all.

Thank you very much. Hare Kṛṣṇa. (end)

731112SB.DEL

Śrīmad-Bhāgavatam 1.2.6

Delhi, November 12, 1973

Prabhupāda: …viṣvaksena-kathāsu yaḥ. (aside:) What is that sound? Notpādayed yadi ratiṁ śrama eva hi kevalam [SB 1.2.8]. Yesterday we discussed the verse,

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

One gentleman was talking with me in my room how there can be perfect peace of mind. That we discussed yesterday. Yayā ātmā suprasīdati. Prasīdati means satisfied, fully satisfied. And suprasīdati. Farther, specifically prasīdati. How?

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

This is the process, to develop our love for the Supreme Personality of Godhead.

So we do not know. We have got the propensity to love. Love means somebody else. Love cannot be done or love cannot be executed only one, personally. There must be another one. I love somebody; somebody loves me. So as soon as there is question of love, there must be lover, there must be beloved, and the transaction, then love. Prema. Premā pum-artho mahān. So we have got this loving propensity, to love somebody, to love my family. First of all, love begins from family-father, mother, brother, sister. Then you extend your love to your society, to your community, then to your nation. Or you can extend to the international. You can expand. But what is the end? You can expand yourself, but unless you come to the point of loving the Supreme Person, you cannot have tranquillity or peace of mind. That is the secret. Just like watering the tree. You can water, pour water on the leaves, on the branches, on the twigs, on the flowers, each and every one very particularly. But if you forget to water on the root, then everything is spoiled. Time is spoiled.

This is the śāstra's direction. Yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ [SB 4.31.14]. Very practical example. Just like watering, pouring water on the root of the tree, automatically you please the branches, the twigs, the leaves, the flowers, the fruits and everything. Immediately the watering energy is transformed to every part of the tree. It is practical. There is no argument. And another example is given. Prāṇopahārāc ca yathendriyāṇām. You give food to the stomach, and the energy will be distributed to all the parts of your body. If you want to serve separately, two sweetmeats to the two eyes and two sweetmeats to ears, in this way, it will be simply useless waste of time. Simply one sweetmeat, if you put into the stomach, and immediately you will feel some energy which will be enjoyed by your eyes, by your ears, by your nose, your hands, your legs, your hair, everything. This is the process.

So we have manufactured so many types of love except God. This is our defect. As soon as there is the name of God, "Oh, you go to Calcutera.(?) Not here." This is the position. People are so much avers. And our śāstra says that when you forget God or when you are not religious… Religious means to become devotee of God. That is religion, very simple thing. Religion does not mean the ritualistic ceremonies, that "My religion, the ritualistic is this. In your religion the ritualistic is this." That may be different according to time, according to the men, according to the country, climate. That may be little different. Just like we are eating. Somebody is eating, somebody, somebody is eating something, somebody is eating. But the eating process and to derive the benefit by eating is the same everywhere. There is no difference. So you may profess any religion. That doesn't matter. You may become Christian, you may become Hindu, you may become Buddhist, you may become Sikh or anyone. There are hundreds and thousands of types of religion. It doesn't matter. But the test is whether you have learned to love God. That is all right. Then it is all right.

That is explained. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. If you have learned to love God, then it doesn't matter what type of religion you are following. The Bhāgavata is very liberal. It does not say it, "If you follow Hindu religion or if you follow this type of religion, then you will understand God." No. Any religion, it doesn't matter. But the test is whether you have advanced in loving God. But if we see that instead of loving God, you are loving something else which is not God… Of course, God is everything. That is another thing. Without God, there cannot be anything. But still, there is the central point. It is described in the Bhagavad-gītā that because everything is the energy of the Supreme Personality of Godhead, but everything is not God… That is explained. Mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā [Bg. 9.4]. Kṛṣṇa says that "I am expanded in My impersonal feature everywhere. But I am not there." It is very simple to understand. Just like the sunshine. The sunshine is expanded all over the universe. But if you are in the sunshine, you cannot say that "I am in the sun planet." No, that is not. Sun planet is 93,000,000's miles away. But the sunshine is not different from the sun. That is also fact. But still, you cannot say, because the sunshine has entered in your room, you cannot say that "I am in direct connection with the sun-god or the sun planet." No.

This is called acintya-bhedābheda philosophy: "simultaneously, inconceivably, one and different." So everything is God. That is a fact. And still, everything is not God. That is also fact. So we have to understand this philosophy. Everything is God. Without God's energy… The same thing, that the whole material world is existing on the sunshine. All scientists know it. But at the same time, the sunshine is different and nondifferent from the sun. Similarly, whatever we are experiencing, that is energy of God. Brahmaṇaḥ śaktiḥ. These are energies of God, tathedam akhilaṁ jagat, the whole creation, cosmic manifestation. But when there is question of love, you have to find out the origin of this energy. That is Kṛṣṇa.

Kṛṣṇa says,

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

When one understands that everything is coming… That is the Vedānta-sūtras. Janmādy asya yataḥ [SB 1.1.1]. Athāto brahma jijñāsā: "Now this human form of life is meant for inquiring about the Absolute Truth." And what is that Brahman, brahma-jijñāsā? Immediate answer is janmādy asya yataḥ: [SB 1.1.1] "Brahman, or the Absolute Truth, is that from which or from whom everything has emanated." That answer is there, the meaning of Brahma-sūtra, in the Bhagavad-gītā. Because we have (to) find out what is that Absolute Truth, wherefrom everything is emanating, everything has come into existence. The answer is there in the Bhagavad-gītā. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. One who knows this secret… Ahaṁ sarvasya prabhavaḥ: "I am the origin of everything." Mattaḥ sarvaṁ pravartate: "Everything emanates from Me. Everything comes from Me." Iti matvā: "One who has understood this fact," iti matvā bhajante mām, "then he engages himself in the service of the Lord." Why? Budhāḥ: "They are actually in understanding." And budhā bhāva-samanvitāḥ. "Oh, Kṛṣṇa is the origin." That is repeated in another place. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. Not easily. To actually, to understand Kṛṣṇa… In another place it is said,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

"Out of many thousands of people, millions of people," sahasrāṇām… Sahasrāṇām means many thousands times of thousands. So a man tries to become siddha. Siddha means perfect. What is that perfection? The perfection means to stop this repetition of birth, death, old age and disease. This is perfection. This is perfection. Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānu… [Bg. 13.9].

Everyone is trying to be perfect. The whole struggle of existence is going on all over the world, how to become perfect. So that perfection ideal is different of different persons. Somebody is thinking that "If I have a nice bungalow and a nice bank balance and nice wife and children and family, then my life is perfect." Somebody is thinking that "If I can make my country very happy in comparison to other countries, then it is happy…" So there are different types of perfection. But actual perfection is… They do not know. That is indicated, that I am… Because I have been described, I am the soul. I am not this body. Dehino 'smin yathā dehe [Bg. 2.13]. Within this body there is the dehī. Dehī means the proprietor of this body. So that dehī, he is, tathā dehāntara-prāptiḥ, he is changing from one body to another. One body… Just like we have got experience in this life also, from childhood to boyhood, boyhood to youthhood. As we are changing, past and present, therefore after this body is annihilated, na hanyate hanyamāne śarīre [Bg. 2.20], I am not annihilated; I take another body. That body… What kind of body? That will depend on my work. Just like we become diseased. As we infect certain type of disease, we suffer from that disease. This is practical. Nature's law is there. If you infect some disease, you will have to suffer from that disease. Similarly, as we are creating our mentality by different types of activities, our next life will be according to that mentality. This is the law of nature.

But we do not know. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. Actually, prakṛti, nature, is pulling us according to our desire, or according to our… The desire is contamination, the mental contamination. And we are creating different types of body. So our real suffering is the transmigration from one body to another. That we do not know. There is no scientist… But it is stated in the Bhagavad-gītā, tathā dehāntara-prāptiḥ [Bg. 2.13]. You have to accept. And that is explained in other places, in Śrīmad-Bhāgavatam. Karmaṇā daiva-netreṇa jantur deha upapatti [SB 3.31.1]. As you are creating the situation… In the Bhagava d-gītā it is also stated, yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram [Bg. 8.6]. At the time of your death, the situation which you have created, it will carry you. Because mind is there. Mind is subtle. Intelligence is subtle. That mind, intelligence and ego. The subtle body is there. The gross body is lost. But the subtle body will take you to another gross body. It will take to the womb of another mother. And according to your karma, the mother's…, by the mother's help you will get a body, and duly you will come out and begin your work. This is nature's process. It is going on.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Ahaṅkāra. But one who is puffed up with false ego, that "I am this," "I am that," "I am big man," "I am small man," but he does not know how prakṛti is working… You may be very big man in this life. That does not mean that you will remain a big man in the next life. You may be bigger or you may be smaller, according, karmaṇā, what you are doing. The same example: Suppose you are prime minister, but if you have contaminated some disease, you must suffer. It is not that nature will excuse you, "Oh, you are prime minister. You have infected this disease, and you will not suffer." No. You have to.

So it is the question of creating the mind, the intelligence. Therefore if you constantly keep yourself, your mind, absorbed in Kṛṣṇa, then you get next time, next life, a body like Kṛṣṇa, which means sac-cid-ānanda-vigraha. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Kṛṣṇa's body is not like us. But we think that Kṛṣṇa is like us. That is also condemned in the Bhagavad-gītā: avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. "The rascal fools, they think Me as ordinary human being." They, all the big, big ācāryas of our country, Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Nimbārka, Śrī Caitanya Mahāprabhu, many, many big, big stalwarts, they have accepted, kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Are they fools that they are worshiping a human being? Are they fools, so big, big scholars, stalwarts? No. Only the fools consider that Kṛṣṇa is ordinary human being. He comes to give us lesson what is actually God. God is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam. Therefore it is His mercy that He comes before us to show what is actually God. But Kṛṣṇa says, avajānanti māṁ mūḍhā mānuṣīm… [Bg. 9.11]. Somebody says, "Well, God, why God will come? He is so big. Why He will come?" But why He will not come? If He is so big, why you restrict Him not to come? If He is very big, is it under your laws that He will not come? If He is very big, then He has the freedom to come. You cannot restrict.

Therefore Kṛṣṇa says, sambhavāmy ātma-māyayā: [Bg. 4.6] "Under My own laws I come." Not that by your laws. Just like as we go somewhere, sometimes we are put into the prison house, not by my personal law, by the law of the state. Similarly, this is a prison house. This whole universe, material universe, is a prison house. There is no freedom. We are thinking that we are free, but actually, nobody has got freedom. A little contamination of disease, immediately you are diseased. Where is your freedom? If you eat a little more than you can digest, immediately there is disease. So where is your freedom? So therefore we are called conditioned soul. Prakṛteḥ kriyamāṇāni [Bg. 3.27]. Prakṛti is taking care of. In another place Kṛṣṇa says,

īśvaraḥ sarva-bhūtānāṁ

hṛd-deśe 'rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni

yantrārūḍhāni māyayā

[Bg. 18.61]

The māyā has given this vehicle, this body, and we are put into this. And Kṛṣṇa, or Īśvara, or the Paramātmā, is also within this body. So as you wanted in your past life, Kṛṣṇa has given you through the agency of māyā a type of body, and you are moving according to your desire. This is called karmaṇā daiva-netreṇa [SB 3.31.1]. Therefore we have to understand this subtle knowledge.

But in the modern educational system, there is no such thing, although the Bhagavad-gītā is there and it is the property of India, at least… Because it was spoken, the science of Bhagavad-gītā… It was spoken long, long ago-that is stated in the Bhagavad-gītā-in the sun planet.

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

[Bg. 4.1]

Everything is there. How important this Bhagavad-gītā and Śrīmad-Bhāgavatam, Kṛṣṇa consciousness. Kṛṣṇa consciousness movement means we are not manufacturing anything by our fertile brain. No. We don't create anything. We simply repeat, but we try to explain for modern understanding. That's all. Otherwise there is no question of manufacturing. Because nobody can manufacture the perfect knowledge, because we are all imperfect. Our senses are imperfect. However we may be learned, but the senses are imperfect. Therefore we cannot give perfect knowledge. Perfect knowledge can be received from higher authorities. Therefore in the Bhagavad-gītā (it is) said,

evaṁ paramparā-prāptam

imaṁ rājarṣayo viduḥ

sa kāleneha mahatā

yogo naṣṭaḥ parantapa

[Bg. 4.2]

As soon as the process of receiving perfect knowledge is lost, then the original purpose is lost.

So it becomes sometimes lost. When the paramparā system… Just like nowadays, everyone is proud of reading Bhagavad-gītā, but he interprets in his own way. Everyone is at liberty to interpret Bhagavad-gītā as he likes. That is the modern proposal. So there are 664 editions of Bhagavad-gītā. Everyone is commenting in his own way. I have heard that there is one doctor, some rele(?). He has interpreted Bhagavad-gītā as the talks between a patient and a physician. You see? So this is going on. Everyone whimsically, he is interpreting. Sometimes in our country also, we see that Mahatma Gandhi wanted to interpret Bhagavad-gītā as nonviolence. It is very difficult to prove, because Bhagavad-gītā is spoken in the Battlefield of Kurukṣetra. (laughs) So how you can prove nonviolence? So it is a difficult job. So that is not the process of understanding Bhagavad-gītā. Bhagavad-gītā is to be understood, as our Swamiji immediately talked, that it has to be received from the paramparā system.

So Kṛṣṇa said to Arjuna that at the present moment the paramparā system is now lost. Yogo naṣṭaḥ parantapa. Sa kāleneha yogo naṣṭaḥ parantapa. "It is the paramparā system has been lost because there have been so many interpretation, wrong interpretation. Therefore I am selecting you to make again paramparā." Bhakto 'si sakhā ceti. "Why You are entrusting me? I am not a Vedantist. I am not a sannyāsī. I am not very learned scholar. I am military man. So why You are trying to give the instruction of Bhagavad-gītā unto me?" This question may be raised. Because Arjuna was a family man. He was not a sannyāsī, neither he was a Vedantist. A military man is not expected to become a Vedantist. Kṣatriya, he knows how to fight. And Kṛṣṇa says that "I will speak to you." Why? Bhakto 'si priyo 'si me: [Bg. 4.3] "You are My dear friend. Therefore I shall tell you." So this is the process of understanding: you have to become dear friend of Kṛṣṇa. Then you will understand Bhagavad-gītā. Otherwise, for thousands of years you may go on reading Bhagavad-gītā; you will not learn even a word of it. That is the secret. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2].

So our business is… We are teaching Bhagavad-gītā and Śrīmad-Bhāgavatam as it is spoken by the authorities. We don't add anything or subtract anything. Kṛṣṇa says man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. This is the process. Man-manāḥ: "You always think of Me." And we say, "Chant Hare Kṛṣṇa." Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma… If you chant somebody's name, your friend's name or your relative's, immediately you remember the person. It is not very difficult. If you hear in the telephone somebody speaking, as soon as you hear the voice, you can understand, the other side, the person is there. So the chanting process means to always think of Kṛṣṇa, twenty-four hours. Caitanya Mahāprabhu advises kīrtanīyaḥ sadā hariḥ [Cc. Ādi 17.31]. And what is the benefit? The benefit is, because Kṛṣṇa is the supreme pure, you become purified. Just like if you remain with the fire, you become warm, warmer, warmer, warmer. Just like in the fire you put one iron rod. It becomes warmer, warmer. At the end the iron rod becomes red-hot. And when it is red-hot, it is no more iron rod; it is fire. You touch everywhere; it will burn. The same process. If you remain with Kṛṣṇa always, you get Kṛṣṇa's quality. You have got the quality because you are part and parcel of Kṛṣṇa. If Kṛṣṇa is gold, you are part and parcel of Kṛṣṇa; therefore you are also gold. But at the present moment, as the gold is covered by dirt, at the present moment we are spirit soul, we are part and parcel of Kṛṣṇa, as good as Kṛṣṇa, but we have been covered by this material body. Therefore we have to take out ourself from this material body. That is called siddhi, that is called perfection.

So manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Nobody knows how to become perfect. They are struggling very hard to become perfect individually, socially, nationally. But how they can be perfect? They do not know what is perfection. This is perfection. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. If you do not take another material…, and do not accept another material body, this is the final…, that is perfection. That is perfection. That is the injunction of the śāstra: na mocayed yaḥ samupeta-mṛtyum, gurur na sa syāt pitā na sa syāj jananī na sā syāt. These are the injunction of the śāstra. "Don't try to become a guru or don't try to accept a so-called guru." Who? Who cannot save you from this repetition of birth and death. This is the injunction. Not that "Guru has given me some mantra. I am now a poor man. I become very rich man." No. That is not. Real purpose of life-how to get out of this repetition of birth and death. That is wanted.

So that is very simple method. If you become Kṛṣṇa conscious, if you develop Kṛṣṇa consciousness, you understand… By Kṛṣṇa consciousness means you understands what is Kṛṣṇa. Otherwise, if we superficially try to understand Kṛṣṇa, we will understand Kṛṣṇa is an ordinary human being. That is stated in the Śrīmad-Bhāgavatam. Śukadeva Gosvāmī is remarking. When Kṛṣṇa is playing with the cowherds boys, he is describing, itthaṁ brahma-sukhānu…

itthaṁ satāṁ brahma-sukhānubhūtyā

dāsyaṁ gatānāṁ para-daivatena

māyāśritānāṁ nara-dārakeṇa

sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ

[SB 10.12.11]

"These boys who are playing with Kṛṣṇa, they are ordinary cowherd boys." Kṛta-puṇya-puñjāḥ. Kṛta-puṇya-puñjāḥ means they acquired volumes of the result of pious activities. Now they have been allowed to play with Kṛṣṇa. And who is this Kṛṣṇa? Itthaṁ satāṁ brahma-sukhānubhūtyā. This boy Kṛṣṇa, He is the target of the brahma-sukha, brahma-sukhānubhūtyā. He is the worshipable Lord of the devotees. Dāsyaṁ gatānāṁ para-daivatena. And māyāśritānāṁ nara-dārakeṇa. Those who are māyāśrita, within the clutches of māyā, they are thinking He's an ordinary boy. But He is not an ordinary boy. So by Kṛṣṇa consciousness, by constantly thinking of Kṛṣṇa, as Kṛṣṇa advises, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65], if you dovetail your whole life to these principles, thinking of Kṛṣṇa, man-manāḥ, to become devotee of Kṛṣṇa, mad-bhakta, mad-yājī, to worship Kṛṣṇa and to simply… If you cannot do anything, either four or one if you can do… If you simply come and offer your obeisances to Kṛṣṇa, you are getting the benefit. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. The navadhā-bhakti, śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]. In this way, if you remain touched with Kṛṣṇa, that is the perfection. Some way or other you remain touch with in Kṛṣṇa. These are the process. Man-manā bhava mad-bhaktaḥ. Śravaṇaṁ kīrtanaṁ viṣṇoḥ. Viṣṇu and Kṛṣṇa are the same. You have to hear.

But people do not know the science, neither this science is taught in any school, college or university. But although the science is there, it is so neglected. Although it is the culture of India, the best culture of India, but unfortunately, we are bereft of this. This is our position. So we are making little our teeny effort, how to make people happy. Our only business is to make people happy. We have no other desire. We don't say that "You give us some money in exchange of your Kṛṣṇa consciousness." No. That is not our business. We are not merchants. We are spreading this Kṛṣṇa consciousness free of charge. We are engaged servant of Kṛṣṇa. Kṛṣṇa will provide us. Kṛṣṇa will provide us. Kṛṣṇa says, yoga-kṣemaṁ vahāmy aham, teṣāṁ nityābhiyuktānām [Bg. 9.22]. Those who are engaged in the service of Kṛṣṇa, they have no problem. There is no problem because Kṛṣṇa is their protector. So one must have… Now you will be surprised to know that our this Kṛṣṇa consciousness movement, our monthly cost is eight lakhs of rupees, all over the world. But Kṛṣṇa is providing us. We have got simple a few books and we are selling. You will be surprised. We are selling 30-to 40,000 rupees per day. So we have no problem. Because we believe. If I serve to a ordinary man, he gives some salary. He gives some food. And we are engaged in service of Kṛṣṇa, we shall starve? No. We have got that confidence.

So our only request is that it is a great science. Don't neglectfully take it. It is the real problem of life. We say that you live peacefully, happily, but don't risk your life. Don't risk your life. Just like a man is living very nicely, very good post, very good money, but if he is doing something criminal, then what is his next life? He is put into jail. Just like in America, Mr. Nixon. He was president, everything. Now everything is at risk. So we say that you become Nixon, you become prime minister, you become everything. We don't say… You make your profit, like that. But don't risk your life. That is our proposition. If after this life you are prime minister, you are very big man, and next life, if you become a dog, then what is the profit of your life? Śrama eva… That is explained here:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

You do your work, duty. Dharma means duty. You are very dutiful. Do your duty nicely, but see by executing your duty whether you are developing your love for Kṛṣṇa. That is the criterion. If it is not done so, if you are in the blindness, then it is said that notpādayed yadi ratim. If you do not become attracted by Kṛṣṇa or Kṛṣṇa consciousness, then, śrama eva hi kevalam, simply you are wasting time.

So our propaganda is that do everything, but don't waste your time. Make improvement. That is stated in the Bhagavad-gītā: yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg. 9.25]. Just like by evolutionary process you have come to this human form of body, you can make farther improvement. You can do to other planets. There are many, many other planets where thousand times better standard of life is there. We cannot go. We are so conditioned. Although we are seeing all the planets, the sun planet, moon planet… They are trying to go to the moon planet, but that's a failure. So you cannot go in that way. There is process: yānti deva-vratā devān. If you want to go there, then deva-vrata, you have to worship that deva. Similarly, if you worship Kṛṣṇa, you can go to the Goloka Vṛndāvana planet. Mad-yājino 'pi yānti mām [Bg. 9.25]. So if you have to prepare your next life, so why not prepare to go back to Kṛṣṇa, yad gatvā na nivartante [Bg. 15.6], wherefrom you haven't got to come back again to accept a material body? Tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]. These thing are there in the Bhagavad-gītā. Why don't you study and understand? They are very good, good scholars, but they do not know what is next life. They are so good scholar, they are reading Bhagavad-gītā three hundred times, but they do not know what is the next life. This is their study.

So this verse is very important. It is quoted from Śrīmad-Bhāgavatam. Dharmaḥ svanuṣṭhitaḥ. Dharma means… I do not wish to take your more time. Dharma means your occupational duty. Dharma means it is a fanaticism. That is not. That is not the meaning of dharma. The meaning of dharma, in English, it is called "religion." And religion is a kind of faith. So faith may be wrong or right. That is not dharma. Dharma means your constitutional position and duty. That is called dharma. Just like the other day I explained. Just like chili should be pungent, sugar must be sweet, this is the idea. Water must be liquid. A stone must be solid. This is the dharma. You cannot say "liquid stone." No. That is not dharma. As soon as you say "stone," it must be solid. As soon as you say "water," it must be liquid. So this liquidity and water, the liquidity is the dharma of water. The solidity, or dharma… Similarly, we have got a dharma. We are forgotten now what is our dharma. The dharma is… Here it is stated, dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣ… [SB 1.2.8]. How to awaken our consciousness to understand Kṛṣṇa, that is real dharma. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. This is the description of Śrīmad-Bhāgavatam.

So there is no question of the created dharma. Therefore Bhāgavata says, dharmaḥ projjhita-kaitavaḥ atra: "Cheating type of dharma is completely rejected." Real dharma is to know our relationship with God. Our relationship with God is that He is the Supreme Prabhu, the Supreme, and we are aṇu.

nityo nityānāṁ cetanaś cetanānām

eko bahūnāṁ yo vidadhāti kāmān

(Kaṭha Upaniṣad 2.2.13)

That is our relationship. God is also a person like us. We are also persons. Nityānām, cetanānām. We are also living entities, and God is also a living entity, a person. But what is the difference? The difference is God is maintaining everyone, and we are being maintained. That is the difference. We are all persons. Just like father in the family. Father is also a person, and the children, they are also persons. But what is the difference? The father maintains. Similarly, we are all children of God, children of Kṛṣṇa. He is the maintainer. So what is our duty? To feel obliged. That is our duty. That is dharma. Not that you manufacture some dharma, type. Real dharma is you try to understand what is your relationship with God and then act accordingly. Your life is perfect. Therefore Kṛṣṇa says in the Bhagavad-gītā, janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. You have to understand Kṛṣṇa tattvataḥ, in truth. Then as soon as you understand Kṛṣṇa in truth… That is the real criterion. If you do not understand Kṛṣṇa in truth, simply superficially, then that is not perfection. That is not perfect knowledge. [break] …paramparā. Then your life is perfect. Tyaktvā dehaṁ punar janma [Bg. 4.9]. That is perfection, if you, if after giving up this body, no more accepting material body. You go back to home, back to God, in your spiritual body. You have got your spiritual body. That is within this body. Just like within this garment or within your coat, your real body is within the coat, so this body is just like coat, and the subtle body is just like shirt. And as a gentleman is within the coat and shirt, real body, similarly, the spiritual body is within this material gross body and subtle body. If you can get out of this material gross and subtle body, you realize, then you go back to home, back to Godhead. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. Yad gatvā na nivartante tad dhāma paramam… [Bg. 15.6]. Everything is there.

Therefore our request is that you read Bhagavad-gītā, try to understand Bhagavad-gītā as it is. Don't interpret in a foolish way. Everything is clear. There is no need of interpretation. The foolish people simply unnecessarily interpret. Everything is clear. Where is the difficulty to understand when Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru… [Bg. 18.65]? But one scholar is saying, "Yes, this is not to Kṛṣṇa the person." Kṛṣṇa says that "You become My devotee," and the scholar says, "It is not to Kṛṣṇa." This is interpretation. This is going on, simply misleading people. You take Bhagavad-gītā as it is and try… (end)

740227SB.CAL

Śrīmad-Bhāgavatam 1.2.6

Calcutta, February 26, 1974

(Prabhupāda chanting Jaya Rādhā-Mādhava) [break]

Pradyumna: (leads chanting, etc.)

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

Prabhupāda: Yes, go on, you have no book? (another devotee leads chanting)

Pradyumna: (devotees chant word meanings responsively:) saḥ-that; vai-certainly; puṁsām-for mankind; paraḥ-sublime; dharmaḥ-occupation; yataḥ-by which; bhaktiḥ-devotional service; adhokṣaje-unto the Transcendence; ahaitukī-causeless; apratihatā-unbroken; yayā-by which; ātmā-the self; suprasīdati-completely satisfied.

Translation: "The supreme occupation, or dharma, for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self."

Prabhupāda:

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

Ātmā, ātmā means this body, ātmā means the mind also, and ātmā means the soul, and, above that, the Paramātmā, Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. So yayā ātmā suprasīdati. Su means very much. Not only prasīdati but suprasīdati, very much. Everyone. The body becomes satisfied, the mind becomes satisfied, the soul becomes satisfied, and the Supreme Paramātmā, He also becomes satisfied. So that is called paro dharmaḥ. Paro dharmaḥ means… Paraḥ means superior, and dharmaḥ means occupational duty. Everyone has got occupational duty. It doesn't matter, either you are a brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. Everyone has got occupational duty. That is human society. Human society means when the society is divided into these eight divisions: brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, and sannyāsa. Varṇāśrama-dharma. That is Vedic civilization.

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam

[Cc. Madhya 8.58]

Unless the human society comes to the standard of executing varṇāśrama-dharma, it is not human society; it is animal society, no regulative principles. The animals, they have no regulative principles, but human society must follow regulative principles. That is called varṇāśrama-dharma.

So varṇāśrama-dharma is also material. That is not spiritual. Varṇāśrama-dharma is the beginning of spiritual life. How one can come to the standard of spiritual life? It is a regulated life, when executing… The spiritual life is viṣṇur ārādhyate panthāḥ. When one comes to the platform of worshiping Viṣṇu, that is spiritual life. But the people, they do not know what is the aim of life, what is the goal of life. They do not know. Not only nowadays, the material world is meant like that. They have forgotten, forgotten. They are thinking, those who are too much materialistic, they are thinking that "I am this body, and satisfaction of the bodily senses is the ultimate goal of my life." But that is not the goal of life. The goal of life is to find out the ways and means how to satisfy the Supreme Lord.

That is also stated in this chapter, ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ… This meeting was presided by Sūta Gosvāmī, and there were many learned brāhmaṇas, learned scholars, sages. Therefore he was addressing the audience, dvija-śreṣṭhāḥ. Dvija means twice-born: first birth by the father and mother, and the second birth by saṁskāra, or by culture. Brāhmaṇa, kṣatriya, vaiśya, they have got saṁskāra. Śūdras have no saṁskāra. Saṁskāra-varjita means śūdra. In this age nobody observes the saṁskāras. Therefore in the śāstra it is said, kalau śūdra-sambhavaḥ. In the Kali-yuga almost every person is a śūdra. Therefore there is so much chaos. The government is managed by the śūdras or less than śūdras, mleccha. Mleccha-rājendra-rūpiṇaḥ. Mlecchas have taken the post of government. It is meant for the kṣatriyas, means qualified kṣatriya, very brave, very powerful, very charitable, not going away when there is fight. That is kṣatriya's position. Brāhmaṇa means satyaṁ śamo damas titikṣā. So people should be trained up as brāhmaṇa, as kṣatriya, as vaiśya. Kṛṣi-go-rakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam [Bg. 18.44]. The vaiśya's duty is to produce food grains, agriculture, and give protection to the cows, and if you have got surplus foodstuff, you can make trade where there is shortage.

So actually this statement of the śāstras, that kalau śūdra-sambhavaḥ, hardly there is brāhmaṇa or kṣatriya or vaiśya because nobody is doing their duty. Instead of producing food grains, vaiśyas are engaged in running on big, big factories. So factory cannot produce food grains. Therefore there is food shortage or people are not getting ample foodstuff, they are starving, and there must be agitation. There is no brāhmaṇa's guidance, there is no kṣatriya kings, and śūdras are also not executing their duty. Then what will be the result? This is the result. This is the result. Therefore this is material dharma. Ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. That vibhāga, or division must be there. Otherwise there must be chaos. Just like in your body there is division, the brain division, here, the brain division, the arms division, and the belly division, and the leg division. So these divisions are required. If you have no brain, then how you can control your other senses? If you have no strength in your arms, how can you protect yourself? If you have no digestive power, there is no food, how you live? And if there is no leg, or the laborer class, how you will walk? This is natural division. Therefore varṇāśrama-vibhāgaśaḥ, the varṇāśrama division must be there. That is human society.

Everything is described very nicely in the Bhagavad-gītā. Annād bhavanti bhūtāni. Annād bhavanti bhūtāni parjanyād anna-sambhavaḥ. Parjanyād anna-sambhavaḥ, and yajñād bhavati parjanyo yajñaḥ karma… [Bg. 3.14]. [break] And the animals, as soon as they are fatty and grown up, they are sent to the slaughterhouse. This business is going on. So why there should not be crisis in food grain and crisis in human…? There must be. Because we are not abiding by the orders of the Supreme Lord, and dharma means to abide by the orders of the Supreme Lord… Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. You cannot manufacture dharma: "This is this religion; this is that religion." These are all bogus. Real dharma is sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is dharma. All bogus type of dharma-Hindu religion, Muslim religion, this religion, that religion-they are not dharma.

Therefore it is said here, sa vai puṁsāṁ paro dharmaḥ. Paraḥ means Supreme. What is that? Yato bhaktir adhokṣaje, "Wherein this is taught, 'Just surrender to the Supreme Lord, Kṛṣṇa, that is first-class religion." All other religions, they are bogus. That is not religion. Just like good citizenship means to abide by the laws of the state, of the government. That is good citizenship. Similarly, a real religious person means who is abiding by the orders of the Supreme Lord. Unfortunately, they have no information of the Supreme Lord. Although the Lord, the Supreme Lord Kṛṣṇa, is present, still, they are thinking that Supreme Lord is nirākāra. Nirākāra means to avoid. How Supreme God can be nirākāra? If the Supreme Lord is the supreme father… We have got experience: I am a person, my father is person, his father is person, his father is person… In this way, if you go to the topmost platform to find out the Supreme Person or Supreme God, why He should be imperson? Imperson is a feature of the Supreme Person, but ultimately brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11], ultimately the Absolute Truth is a Supreme Person. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). This is the Vedic information, that as we are all nityas, eternal, we are also living being, but there is another supreme nitya, eternal, and supreme cetana, or living being, and that is God. That is Kṛṣṇa. Therefore Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is no more superior living being than Me." That is Kṛṣṇa.

So here it is said sa vai puṁsāṁ paro dharmaḥ. Dharma… You have to execute your occupational duty, but, as Kṛṣṇa said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That is real dharma. "I am this. I am following this dharma, that dharma"-that is not dharma. Dharma means the natural instinct. The natural instinct is to obey the superior person. Every one of us, we are meant for obeying the Supreme. Is anyone… Who can say that "I haven't got to obey any superior person"? Is there anyone? That cannot be. You have to obey. That was the subject matter of my topics in Moscow, with Professor Kotovsky. I challenged him that "What is the difference between your philosophy and our philosophy? You have to obey some person, and I have to obey some person. So you are obeying Lenin, and I am obeying Kṛṣṇa. So where is the difference between you and me in philosophy? Now, the things remain to be judged, whether by following Kṛṣṇa I shall be happy or by following Lenin you shall be happy. That is to be judged, not that you, Communist party, you can do without following a superior person. That you cannot do. That is not possible." That is natural. Therefore Caitanya Mahāprabhu said, jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. Our real formation, constitutional position, is to obey the orders of Kṛṣṇa. But we have selected disobeying Kṛṣṇa. We are obeying Lenin. That is the difficulty. We have to obey somebody. But you have selected not to obey Kṛṣṇa but to obey Lenin. In India disobedience is very prominent now. But in that way you shall not be happy. Therefore Bhāgavata says, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaja [SB 1.2.6]. If you learn how to obey the Supreme Personality of Godhead, Kṛṣṇa, then you will be happy. Yayātmā suprasīdati. This is fact.

So unless people take to this Kṛṣṇa consciousness and understand and learn how to obey Kṛṣṇa, the Supreme Personality of Godhead, they cannot, there cannot be any peace. There cannot be any happiness. And there is no condition… Here it is said, ahaituky apratihatā. That obedience should be without any motive. Just like see here the Europeans and American boys, they are obeying Kṛṣṇa or Kṛṣṇa's representative without any condition. They have not come here to obey my order for earning livelihood or for some material purpose. They have not come for that. They have got enough money. They have got enough money. They can purchase hundred times India. But why? This is real paro dharmaḥ. This is the supreme religion, to obey the Supreme Personality of Godhead or His representative. Because we have to learn through the representative of Kṛṣṇa. Ācāryaṁ māṁ vijānīyān nāvamanyeta karhicit, na martya-buddhyāsūyeta [SB 11.17.27]. So this is the injunction of the śāstra. Ācārya, the spiritual master, the representative of Kṛṣṇa… Ācāryaṁ māṁ vijānīyāt, Kṛṣṇa says. "The ācārya is Myself." Yasya prasādād bhagavat-prasādaḥ: ** "By pleasing the ācārya, one can please the Supreme Lord." This is the… Ācāryavān puruṣo veda: "One who has got ācārya to guide him, he knows things." These are the Vedic injunctions.

tad-vijñānārthaṁ sa gurum evābhigacchet

samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham

[MU 1.2.12]

So therefore it is said here that ahaituky apratihatā. Do not approach the Supreme Personality of Godhead for some material benefit. That is not pure devotion. Pure devotion means it should be without any motive and it cannot be checked. It cannot be checked. There may be so many hindrances. But one who is pure devotee, his business cannot be stopped. Therefore it is called ahaituky apratihatā. And when one comes to that stage, then ātmā suprasīdati. The example is vivid. Just like Dhruva Mahārāja. Dhruva Mahārāja was insulted by his stepmother, and therefore he wanted, according to the instruction of his mother, to pray to God to retaliate the insult of stepmother. And he went to the forest and meditated and practiced how to approach the Supreme Personality of Godhead. Within six months he saw the Supreme Personality of Godhead. But when he saw the Supreme Personality of Godhead, he was fully satisfied. He said that kācaṁ vicinvann api divya-ratnam: "Sir, I came to search out some particles of glass. Now I have got divya-ratna, a valuable jewel or gem." Kācaṁ vicinvann api divya-ratnaṁ svāmin kṛtārtho 'smi varaṁ na yāce [Cc. Madhya 22.42].

This is the satisfaction. We are searching after so many things to become satisfied, but if we try to approach the Supreme Personality of Godhead-that we do not know-and without any motive-it cannot be checked-then yayātmā suprasīdati. If you want really peace of mind, then you search out Kṛṣṇa and surrender unto Him. Where is the difficulty? Kṛṣṇa personally canvassing you, sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66]. Still, you are not… You are so fool. Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. He is giving assurance that "I shall give you protection from all sinful reaction." We are suffering in this material world because we are continually making our life in sinful activities. Sinful activities means gratifying the senses. That is also warned by Mahārāja Ṛṣabhadeva to His sons Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti: [SB 5.5.4] "These rascals, they, simply for sense gratification, committing all types of sinful activities." Just like Kṛṣṇa has given us so many things to eat, but still, we shall kill animals. Still for this satisfaction of the tongue, we shall kill so many…, slaughterhouse, regular slaughterhouse. And you want to be happy. Your whole life is full of sinful activities, and you want to be happy? That is not possible.

Therefore it is said that if you develop love for Kṛṣṇa… That development cannot be possible if you are sinful.

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

[Bg. 7.28]

Kṛṣṇa-bhajana is not so easy thing. Yeṣāṁ tv anta-gataṁ pāpam: one who has surpassed all the sinful activities. Yeṣāṁ tv anta-gataṁ pāpam. How we can avoid sinful activity? Sinful activities you can avoid, puṇya-karmaṇām, by discharging puṇya-karma, pious activities. And what is the pious activities? Simple pious activities. Simple pious activities is śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. Puṇya-śravaṇa-kīrtanaḥ. If you simply hear about Kṛṣṇa, that is pious activities. You are sitting here patiently; you are not going out. This is acquiring pious activities, result of pious activities. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ-sthaḥ… Pious activities means to cleanse the heart. Because our heart is overloaded with so many sinful activities, therefore we are suffering. So by hearing, satāṁ prasaṅgāt, by hearing from the realized soul, by hearing the Bhagavad-gītā, Bhāgavata, as it is, your heart will be cleansed.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi…

[SB 1.2.17]

Abhadrāṇi means rajo-guṇa, tamo-guṇa. Even sattva-guṇa is also mixed with rajo-guṇa, tamo-guṇa. But if you hear about Kṛṣṇa… We are opening all over the world hundreds of centers. Why? We are giving chance to the people to hear about Kṛṣṇa. It is not a business center, not a business branch out, but… Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]. Here the school of teaching people how to hear about Kṛṣṇa, how to chant about Kṛṣṇa, how to worship Kṛṣṇa, the Deity… Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, arcanam. This is arcanam. Vandanam, to offer prayers; dāsyam, to work for Kṛṣṇa. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, arcanaṁ vandanam. Sakhyam, to make Kṛṣṇa as friend. Kṛṣṇa can be served in so many ways. Kṛṣṇa is so kind friend, even practically. We had a very big struggle in Bombay for our land. So they wanted to break our temple to drive away. It was a great commotion. All Bombay people know it. But I prayed simply Kṛṣṇa, "My dear Kṛṣṇa, anyway, You have come here. You have sat down here. It will be great insult if You are removed from this place." So Kṛṣṇa heard it, and we won the battle. Now the land is ours. The land is ours. It was a great battle.

So Kṛṣṇa is so kind. So the devotees see like that, that a Pūtanā rākṣasī wanted to kill Kṛṣṇa, but she got the promotion just like His mother Yaśodā. Kṛṣṇa is so kind. Because Kṛṣṇa took it that "Although this rākṣasī came to kill Me with poison in her breast, but I have sucked her breast. She has become My mother." So Kṛṣṇa takes only the bright side of your devotional service. He never takes the dark side because anyone in this material world, he has got only dark life. So try to serve Kṛṣṇa. Svalpam apy asya dharmasya trāyate mahato bhayāt: "Even little service rendered to Kṛṣṇa can save you from the greatest dangerous life." These are the instructions.

So our this Kṛṣṇa consciousness movement is simply to teach people how to love Kṛṣṇa, how to become beloved of Kṛṣṇa. Sa vai puṁsām, the greatest type of religious life. Sa vai puṁsāṁ paro dharmaḥ. Because we are teaching how to love Kṛṣṇa. And if you can, if we, you or we, if we some way or other, if we love Kṛṣṇa, then our life is successful. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6], ahaitukī… But there must not be any motive. And it cannot be checked in any circumstances. It is not that because one is very poor man, he cannot love Kṛṣṇa, or because one is very rich man, he cannot love Kṛṣṇa. Of course, sometimes to become very rich, janmaiśvarya [SB 1.8.26], they become very proud. They do not come to Kṛṣṇa. So sometimes Kṛṣṇa shows the mercy to turn His devotee into poverty-stricken position. Yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ [SB 10.88.8]. That… Therefore somebody is afraid of coming to Kṛṣṇa. But Kṛṣṇa is also very kind. When you become actually a devotee, yoga-kṣemaṁ vahāmy aham [Bg. 9.22], there will be no scarcity. Whatever you want, it will come. It will come. So this is the position. So our Kṛṣṇa consciousness movement is teaching, educating, all over the world. There is no distinction. There is no distinction. Don't think that "These Europeans, Americans, they are mlecchas and yavanas. They cannot take to Kṛṣṇa consciousness. It is only meant for the brāhmaṇas or kṣatriyas." They are brāhmaṇa. Caṇḍālo 'pi dvija-śreṣṭho hari-bhakti-parāyaṇaḥ. Anyone who becomes a devotee, he is better than a brāhmaṇa. Kṛṣṇa says, māṁ hi pārtha vyapāśritya ye 'pi syuḥ pāpa-yonayaḥ [Bg. 9.32]. It doesn't matter wherever he is born. Pāpa-yonayaḥ. Striyo vaiśyās tathā śūdrās te 'pi yānti parāṁ gatim.

So Kṛṣṇa is open for everyone. And He is father of all forms of life. Sarva-yoniṣu kaunteya [Bg. 14.4]. He is neither Indian nor Hindu nor Muslim. He is Kṛṣṇa. He is Supreme Person. So our only request is that you try to love Kṛṣṇa. Then your religious life will be perfect. Yato bhaktir adhokṣaje. Adhokṣaje, He is beyond the sense perception, akṣaja. Akṣaja-jñāna means sensual perception. He is beyond that, transcendental. But you have to love. So this loving process is the devotional service. First of all… [break] …try to hear about Kṛṣṇa from Bhagavad-gītā as it is. Don't mal-interpret by your whimsical way. Then you will lose the opportunity. Don't follow these rascals who interpret Bhagavad-gītā. There is no question of interpretation. Take Bhagavad-gītā as it is. Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. Accept that. And the Caitanya-caritāmṛta kaṛacā says, kṛṣṇe bhakti kaile sarva-karma kṛta haya: "Simply by serving Kṛṣṇa you do all of your other duties." So such a nice thing, Kṛṣṇa consciousness movement. Take it very seriously and do the needful.

Thank you very much. (end)

740418SB.HYD

Śrīmad-Bhāgavatam 1.2.6

Hyderabad, April 18, 1974

Pradyumna: Translation: "The supreme occupation, or dharma, for all humanity is that by which men can attain to loving devotional service unto the transcendental Lord. Such devotional service must be unmotivated and uninterrupted in order to completely satisfy the self."

Prabhupāda:

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

Ātmā suprasīdati. Ātmā sometimes means this body, ātmā means the mind, and ātmā means the soul also. So generally, people are interested for the satisfaction of the body. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ [Bg. 3.42]. Body means the senses. So those who are in the lower stage of life, because in the lower stage of life one thinks that he is the body… Just like animal. Animal thinks that he is the body. But in the higher sense, when one is advanced in knowledge, then he knows that "I am not this body. Ahaṁ brahmāsmi: I am spirit soul."

So actually, as I was discussing in the press conference, this is knowledge. So long one is under the impression that he is this body, "I am American," "I am Indian," "I am South Indian," "I am North Indian," or "I am black," "I am white"-so many bodily concept of life-he is animal. That is the statement of the śāstra, and actually it is so. In the śāstra it is said,

yasyātma-buddhiḥ kuṇape tri-dhātuke

sva-dhīḥ kalatrādiṣu bhauma ijya-dhīḥ

yat-tīrtha-buddhiḥ salile na karhicij

janeṣv abhijñeṣu sa eva go-kharaḥ

[SB 10.84.13]

Go-khara. Go means cows, and khara means ass. Yasyātma-buddhiḥ kuṇape tri-dhātuke: "Anyone who accepts this bag of bones and flesh as self, he is animal." So in the animal concept of life, "I am Indian," "I am American," "I am Hindu," "I am Muslim," "I am Christian," because these are all bodily concept of life… Even if I say, "I am Hindu, I am distinct from Christian or Muhammadan," that means bodily concept of life. Even if I think, "I am brāhmaṇa," that is also bodily concept of life.

So in the bodily concept of life there is a system of religion. That religion is different from your religion and my religion, because you possess a body. Suppose Hindu… I possess a body of Christian or Muslim; therefore I think, "You are different from me; I am different from you." But in the higher stage, when one is raised on the platform of spiritual understanding, there is no such a thing. Practically you can see. In our Kṛṣṇa consciousness movement there are persons from every country or every religion, every cult. There are the devotees who have come from Christian group, the devotees who have come from Jewish group, from Muhammadan group, from Hindu group. You can see practically. We have got all types of devotees. But they have forgotten this bodily concept of life. Practically you see. They have, if not fully forgotten, very large percentage, they do not think. Otherwise these Americans would not have come here to take the trouble of preaching Kṛṣṇa consciousness in India, after taking so much trouble. We cannot give them actually the real comforts which they enjoy in their country. Their standard of life, living, is higher than our standard of life. So why they have joined this Kṛṣṇa consciousness movement? Because they have forgotten this bodily concept of life. They are no more proud that "I am American" or "I am European." Why…? You know in the British rule, the Britishers they were always maintaining the superior complex. They were thinking because they are European… Everyone thinks. If he is in position in the material world, he thinks like that. That is not fault. That is natural.

But here it is said, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Adhokṣaja. God's another name is Adhokṣaja, "beyond," I mean to say, "material conception." Adhah-kṛta akṣaja-jñānaṁ yatra. Akṣaja means direct perception, that I see directly by my eyes, I can hear directly by my ears, or I can smell. Not by direct. Directly, because our senses are imperfect. [break] Then you can understand that we are not different.

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

[Bg. 5.18]

Paṇḍita, one who is actually learned, sama-darśinaḥ, he does not see that "Here is a learned brāhmaṇa and here is a dog." He knows that in the dog also the same spirit soul is there, and here is a learned brāhmaṇa, the spirit soul is there. So he is acting on account of possessing different body. Paṇḍitaḥ sama-darśinaḥ [Bg. 5.18].

Therefore yato bhaktir adhokṣaje, when one is transcendental to the material senses, then bhakti begins. Yato bhaktir adhokṣaje. Bhakti is not ordinary thing. In the Bhagavad-gītā it is also said,

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

Who is eligible to execute devotional service, bhakti? Those who are engaged in devotional service, they are not in the material platform. We should understand that. Yato bhaktir adhokṣaje ahaituky apratihatā. And bhakti is not a business. Anywhere we go, there is business. "If you give me this, then I shall love you. If you satisfy my senses, then I shall love you." Similarly, the other party, he or she also says, "If you satisfy my senses, then I love you. If there is no sense gratification, then I don't love you." That is business. Therefore adhokṣaje, with the Supreme Personality of Godhead, there should not be any business. Ahaitukī. That is called ahaitukī, no cause. "Because God shall give me my bread…" As in the Christian church they go and say, "O God, give us our daily bread." That is also good because he has gone to God. The atheists, they do not like to speak of God, what to speak of praying from God. That is atheist class.

But there in the Bhagavad-gītā it is said,

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

[Bg. 7.16]

Four classes of men who are distressed… One class, distressed, and one class who is in need of money, arthārthī, wants some material enjoyment, and another, jñānī, and jijñāsuḥ-four classes of men are interested in the subject matter of understanding God. But the condition is sukṛtina. If he is pious, if he is sinless… Unless one is sinless, one cannot be interested in God. The more we are sinful, we are disinterested in God. Why at the present moment people are disinterested in the subject matter of understanding God? Because they are all sinful. So therefore Bhagavad-gītā says, catur-vidhā bhajante māṁ sukṛtino 'rjuna. Sukṛtina: "whose background is pious life." In another place Kṛṣṇa also says,

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

[Bg. 7.28]

That bhajana, this bhagavad-bhajana, is not for ordinary class of men. They must be very elevated.

Therefore here it is said, sa vai puṁsāṁ paro dharmaḥ. Para and apara-these two words are there, para and apara. Para means spiritual, and apara means material. Just like in the Bhagavad-gītā in another place, apareyam itas tu viddhi me prakṛtiṁ parām. Apara, this material nature, bhūmir āpo 'nalo vāyuḥ [Bg. 7.4], this earth, water, fire, air, mind, intelligence, they are material. Bhinnā me prakṛtir aṣṭadhā. Apareyam. But they are apara. Apara means material, inferior. There is another, spiritual nature. What is that? Jīva-bhūta, that living entity. Living entity's para. So Kṛṣṇa is also para. So when the living entity engage himself in the service of the supreme spiritual, Kṛṣṇa, that is called paro dharmaḥ, spiritual religion, not apara. Apara means material, and para means superior or spiritual.

So one has to come to the religious principle on the spiritual platform. That is real dharma. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. It doesn't matter what religious system you are following. Because actually religion means to abide by the orders of God. That is religion. Simply definition of religion. Just like good citizen means who abides by the state laws. He does not break the state laws. Similarly, any person, it doesn't matter whether he is Hindu, Muslim, Christian or this or that. It doesn't matter. If he is a devotee of the Supreme Lord, then his religion system is first class. Otherwise, śrama eva hi kevalam [SB 1.2.8]. That will be stated. If you do not develop your… Generally, we have love for these material things. First of all myself, centered round my personal body, then extended in the family, then extended in the society, then extended in the community or nation. In this way we are extending. But these are all bodily concept of life. When we actually develop our love for God, that is real religion… That is first-class religion. Sa vai puṁsāṁ paro dharmaḥ. It doesn't matter. The result… Phalena paricīyate. Just like a businessman. It doesn't matter what business he is doing. If he has got some money, then we say he is successful businessman. It doesn't matter whether he is this business or that business. Similarly, it doesn't matter what kind of religion you are following. If you love for God has enhanced, if you understand what is God, if you understand what is your relationship with God, and if you understand what is the end of life, what is the end of or the object of human life, then your life, is successful.

Therefore it is stated here, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Adhokṣaje, the Supreme Lord, cannot be seen by these eyes. He cannot be understood by these eyes. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. Indriya, our present senses, are blunt senses. By these senses, we cannot understand what is the meaning of Hare Kṛṣṇa mahā-mantra. But it is so powerful, if you go on chanting Hare Kṛṣṇa mahā-mantra, even without understanding, you will be purified, and one day you will understand. This is our movement. Otherwise how these Europeans and Americans… They never heard what is Kṛṣṇa, but why they have left everything? They are young boys, young girls. They could enjoy life in their county very nicely. But the name is so powerful. I started this movement simply by chanting this Hare Kṛṣṇa. Still we are going that. So this Hare Kṛṣṇa mahā-mantra is so powerful. You understand or do not understand; if you go on chanting regularly, one day you will come to the platform-you will clearly understand what is the meaning of God. This is Hare Kṛṣṇa movement. This is Kṛṣṇa consciousness movement.

So our request is therefore that if you want to be situated on the superior platform of understanding the meaning of religion, then this is the only way at the present moment, in this age. Because other processes are very difficult. They cannot… Either you follow Hindu religion or this religion, that religion, everywhere the process is so difficult that people cannot follow it nicely. Therefore the śāstra has given the injunction,

harer nāma harer nāma harer nāmaiva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

In this age any religion you follow, you cannot strictly follow the rules and regulation and process. But if you chant this mahā-mantra Hare Kṛṣṇa… Harer nāma harer nāma harer nāmaiva kevalam. It has been thrice stressed, and at the end it is said, "only, not any other." Why so much stress? Now, kalau, in this age Kali, the age of quarrel… Kali means with slight provocation we will fight one another. That is Kali. So kalau nāsty eva nāsty eva nāsty eva gatir anyathā.

Therefore our only request is that anyone who has got little taste for spiritual life, you chant this mahā-mantra, Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. And in many places of the śāstra it is recommended that,

kṛte yad dhyāyato viṣṇuṁ

tretāyāṁ yajato makhaiḥ

dvāpare paricaryāyāṁ

kalau tad dhari-kīrtanāt

[SB 12.3.52]

In the Satya-yuga, they were all saintly person. So that time it was possible to meditate. Kṛte yad dhyāyato viṣṇum. That also Viṣṇu, meditation on Lord Viṣṇu. Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ. And in the Tretā-yuga by performing great sacrifices. That is also not possible. You cannot perform big, big sacrifices. It is very costly affair. You require so much ghee, grains, and distribution of so many things. That is not possible. Kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ, dvāpare paricaryāyām. In Dvāpara-yuga the temple worship. Now this… We have got in India, especially in South India, many temples, more than two thousand, three thousand years old. So temple worship is very old, since five thousand, six thousand years. So that is also not possible. At the present moment people are so down that they cannot also worship. It requires very vigilance, observation, that they are doing nicely. Otherwise they fall down. There are so many temples in India, they are no more taken care. Therefore somebody, they are against opening temple. That's a fact. But still, it has to be done. Anyway… But in the Kali-yuga, kalau tad dhari-kīrtanāt. What you attained in the Satya-yuga by meditation, what you achieved in the Tretā-yuga by performing big, big sacrifices, and what you attained by temple worship very nicely, you can attain the same result, kalau in this age, hari-kīrtanāt, by chanting this Hare Kṛṣṇa mantra.

So if you regularly chant this Hare Kṛṣṇa mahā-mantra, then the result will be ceto-darpaṇa-mārjanam [Cc. Antya 20.12], our heart will be cleansed. Because we are in unclean heart, therefore we cannot understand what is God. But if your heart becomes cleansed, then any position, you will be able to understand what is God. Ceto-darpaṇa-mārjanaṁ bhava-mahā-dāvāgni-nirvāpaṇam. And as soon as your heart is cleansed, your these material tribulations, the threefold miserable condition of this material world… It is compared with the forest fire. So forest fire is not very easy to extinguish, but it can be… There is process. That is God's arrangement. When there is rain from the sky, the forest fire is extinguished. Similarly, when mercy from Kṛṣṇa comes, your blazing fire of material existence will be extinguished. Ceto-darpaṇa-mārjanaṁ bhava-mahā… [Cc. Antya 20.12]. Then real spiritual life begins. So long you are disturbed materially, there is no possibility. But these material disturbances cannot be subsided by your concocted method. It can be subsided by the mercy bestowed by Kṛṣṇa. That is the process. Saṁsāra-dāvānala-līḍha-loka **. So spiritual life is real life. Material life is not real. Material life is temporary. So everyone can be situated in the spiritual life, sa vai puṁsāṁ paro dharmo yato bhaktiḥ [SB 1.2.6], simply by being situated in the devotional service of the Lord. Yato bhaktiḥ. Bhakti required.

So there are many instances in the śāstras. If you refer to the śāstras… Bhagavad-gītā is the essence of all Vedic literature. You read it carefully. And we are presenting Bhagavad-gītā as…, without any malinterpretation. We don't interpret. We present Bhagavad-gītā as it is, and it is working. So I am requesting also in India that you read Bhagavad-gītā as it is. You understand what is the science of God. Your life will be successful.

Thank you very much. Hare Kṛṣṇa. (end)

740524SB.ROM

Śrīmad-Bhāgavatam 1.2.6

Rome, May 24, 1974

Nitāi: (leads chanting, etc.)

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

Translation: "The supreme occupation, dharma, for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self."

Prabhupāda: So we are reading chapter the Second Chapter of the First Canto, Śrīmad-Bhāgavatam, "Divinity and Divine Service." So just now we have recited the sixth verse. We can begin from the first verse. The first verse is,

iti sampraśna-saṁhṛṣṭo

viprāṇāṁ raumaharṣaṇiḥ

pratipūjya vacas teṣāṁ

pravaktum upacakrame

There was a great meeting and…, meeting means… In those days, there was no political meeting. Political meeting was not necessary because there was no democracy. It was monarchy. The kings, they were so trained up that there was no necessity of democracy. Actually, the modern government, democracy… We are experiencing, especially the great democratic country, America. So the democracy, the president elected by popular vote, is now being condemned. So what is the value of this democracy? You elect somebody by your vote, again condemn. That means the electors, the voters, have also no experience, and neither the man who is voted, he is also very good man. Otherwise, why you should change your opinion once you have elected a person to act as your head executive? So the democracy has proved a farce. It has no meaning, because people are not educated. People are mostly śūdras. There must be four classes of men. So brāhmaṇa, kṣatriya, vaiśya, śūdra, first class, second class, third class, fourth class. So at the present moment there is no first-class men, neither second-class men. All third class, fourth class. All of them. So on the votes of third-class and fourth-class men, how you can expect good government? That is not possible.

So there was no need of this democratic meeting, but there was meeting of the first-class brāhmaṇas. For the benefit of the whole human society they used to meet sometimes, and that meeting is still continuing in India. It is called Kumbha-melā. Kumbha-melā. Recently this meeting took place in Haridwar. All the saintly person used to come and in four places: one at Prayāga, Allahabad, one at Vṛndāvana, and one at Haridwar, and another at Rāmeśvaram, something like that. Four places. So similar meeting was held at Naimiṣāraṇya. Naimiṣāraṇya, that place is still existing, very nice place.

So the question was that "After departure of Kṛṣṇa, who was guiding the fates of the human being?" The last question was this.

brūhi yogeśvare kṛṣṇe

brahmaṇye dharma-varmaṇi

svāṁ kāṣṭhām adhunopete

dharmaḥ kaṁ śaraṇaṁ gataḥ

Dharma, religious principle… Kṛṣṇa says in the Bhagavad-gītā, yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. Glāniḥ means polluted. "Wherever there is pollution in the matter of discharging religious principles, I come down." Tadātmānaṁ sṛjāmy aham. "Then I come down to settle up things." So Kṛṣṇa came for this purpose, to settle up or to purify dharmasya glāniḥ, pollution in the matter of discharging religious principles. Therefore, as soon as there is pollution, means there is a class of men who have polluted. They are called duṣkṛta, sinful. When there is increase of the number of sinful persons, there must be pollution in the system of religious life. This is the way. If everyone is following religious principle, everyone does not commit any sinful activity, so at that time, there is no chance of pollution in religiousness.

At the present moment, they do not know what is pollution and they do not know what is religious principle. That is the defect of the modern civilization, that religion is described in the dictionary, "a kind of faith," not principle. But according to Vedic conception, religion is not a kind of faith. Religion is… It is your must duty. That is religion. Or it is your natural occupation. You cannot change it. Faith you can change. "I am now Muhammadan; I become Hindu." Or "I am Hindu, I become Christian." But I remain the same man. I may change my faith from this to that. So religion does not mean that. Religion means you cannot change it at any circumstance. That is religion. That is the meaning of dharma. If you change, that is your diseased condition. That is not normal condition. So that is the meaning of religion. Therefore in the Bhagavad-gītā it is said, yadā yadā hi dharmasya glānir bhavati [Bg. 4.7]. When human being changes his normal condition of life, that is pollution of…

So the normal condition of life is described by Caitanya Mahāprabhu. When Sanātana Gosvāmī inquired from Śrī Caitanya Mahāprabhu that "Why I am suffering?"… He inquired from Śrī Caitanya Mahāprabhu. He was minister, very big post, and very learned scholar in Sanskrit and Arabic. Because at that time there was Pathan rule. So as government was Muhammadan, so responsible officers, ministers, they had to learn the Arabic language or Persian language. The Moguls were Persians?

Ātreya Ṛṣi: Turks.

Prabhupāda: Turks, oh, yes. So, so he was a big scholar and born in brāhmaṇa family. Everything was all right. But still he presented himself before Śrī Caitanya Mahāprabhu that he is not a bona fide learned man because he did not know what is his identification. That is very important thing. One should know his identification. At the present moment, identification is going on by the skin. "I am Indian," "I am American." This is going on. But that is not our proper identification. The proper identification is ahaṁ brahmāsmi: "I am spirit soul." This is to be understood in human form of life. Otherwise, the dog is also puffed up, "I am a big dog." So similarly, if a man becomes puffed up simply by the bodily concept of life, "I am a big Roman," "I am big Indian," "I am big…," there is no distinction between the dog's conception of life and the big Roman's conception of life-because the center is the body.

So here Kṛṣṇa came to establish this fact, that "You are neither Roman, nor Indian nor brāhmaṇa nor śūdra. You are My eternal servant. Therefore give up all this nonsense identification." Sarva-dharmān parityajya [Bg. 18.66]. Because due to your wrong identification, you have created so-called "isms:" Hinduism, Muhammadanism, nationalism, this "ism," that "ism." This is all nonsense. This is the understanding of religion. Whatever we have created with the bodily concept of life, they are all nonsense. The real religion is that "I am eternal servant of Kṛṣṇa." That is real religion. Caitanya Mahāprabhu, when He was questioned by Sanātana Gosvāmī, "My dear Sir, I have come to You to surrender to You because You are my spiritual master. You have asked me to give up my family life. So by Your word I have given up. Now I have come to You. So this is my first question." One should be very inquisitive. After initiation, ādau gurvāśrayam. This is our system. So just to become enlightened in the spiritual affairs of life… As Arjuna also said, śiṣyas te 'haṁ śādhi māṁ prapannam [Bg. 2.7]. Similarly, Sanātana Gosvāmī also, he said, "Sir, You asked me. I am now surrendered to You. So this is my question."

What is that question? There must be question. If one is actually seeking after spiritual realization, there must be intelligent question. The first intelligent question was put forward by Sanātana Gosvāmī, that ke āmi kene āmāya jāre tāpa-traya: "Sir, please let me know what is my identification, why I am put into this miserable condition of material life." People do not know it. Just like cats and dogs. The cat or the dog does not know that his life is very abominable. No, he is happy. This is māyā. Even the hog, he is also thinking, "I am very happy." This is called māyā, moha. Jīvasya moha, ahaṁ mameti [SB 5.5.8]. So when human life is there, at least, one must be awakened to this consciousness, that actually "I am not happy." That is the beginning of human life, not to remain in darkness like cats and dog. He is unhappy in every respect, in every step, and still, he is thinking, "I am happy." Cats, dogs, hogs, their whole day working, day and night, and for some food, and sense gratification. This is the modern life. And that is happiness, become very busy whole day and night for getting some food for eating and something for sense gratification. This is happiness.

Actually, it is not. So therefore Sanātana Gosvāmī was intelligent. He inquired that, ke āmi kene āmāya jāre tāpa-traya, first question to the spiritual master, that "What is my identification? Why I am suffering these threefold miseries?" They do not know what is threefold… Miseries are there, but they do not know, so dull-headed people. Adhyātmika, adhibhautika, adhidaivika, three kinds of miseries, there must be. Either three or two or at least one must be. No, three are always there. Adhyātmika means pertaining to the body or mind. "Today I am very weak." "Today I have got jaundice." "Today I have got this some stomach trouble, dysentery." These are called adhyātmika. Or mind is not very nice. And adhidaivika. Just like severe cold, severe heat, earthquake. These are… Famine, pestilence. There are so many things, adhidaivika. And adhibhautika, miseries offered by another living entity. In this way we are always implicated. Adhyātmika.

Therefore Sanātana Gosvāmī inquired that "I do not want this. I do not want this. But why they are imposed upon me?" This is very intelligent question. "If there is any solution?" That is intelligence, not temporary mitigation of… Temporary… Weather… Just like it is summer or winter. Anyway. Summer, in the summer we are suffering, scorching heat. At that time we are hankering after some cool place. And during winter we are suffering from chilly cold, rain. So these thing will go on. So long you are in the material world, you cannot avoid it. Therefore Sanātana Gosvāmī inquired, "Why these things give me trouble, although I do not want them?" This is very intelligent. "If there is any solution?"

So the modern civilization, modern or past, foolish people, they do not want the solution. They think that "Things are going on like this. We cannot avoid it. Let us suffer." That is not intelligence. If you are suffering, then you must find out the remedy. And actually, we are doing that. But because we do not know what is the actual remedy, we are missing the point. But there is solution. And for this solution, one must go to the spiritual master. That is described. Saṁsāra-dāvānala-līḍha-loka-trāṇāya **. They… This materialistic life is always like the blazing fire in the forest. So trāṇāya. How to get out of it. Trāṇāya it is called. Trāṇāya means to relieve from the suffering. Kāruṇya-ghanāghanatvam. So how these sufferings can be mitigated? So people have become so dull-headed, they cannot understand what is the real suffering, and neither they have any inquiries how to mitigate the sufferings. This is the position. Therefore they are called śūdras. Śūdras, they are like. A brāhmaṇa is intelligent. A brāhmaṇa… Therefore we are trying to make people brāhmaṇa so that he may become intelligent. Not śūdras. Others are trying to make them śūdras. Śūdras means to remain in ignorance, and brāhmaṇa means to remain in knowledge. That is the difference between brāhmaṇa and śūdra. And these two other classes, via media, kṣatriya and vaiśya. The brāhmaṇas are supposed to be the first-class men in the society. The kṣatriyas, the second class, the vaiśyas, the third class, and the remaining, all fourth class and fifth class.

So there was no meeting of the fourth-class, fifth-class men. What they will do? Simply pass some resolution, that's all. What they will do? Just like this United Nations. What can they do? For the last twenty years, they are trying to make solution of the problems of the world. They have so many department. The one department is WHO, World Health Organization. So because they are all śūdras, what they can make, make solution? The present moment, the whole world is full of śūdras, and they have got money. So they are simply spending for sense gratification. Therefore, according to Vedic civilization, śūdras should not be given much money. Simply what they actually require, that's all. Because they do not know how to utilize money. At the present moment, because the whole population are śūdras, as soon as they get money, they spend it for wine, women, and squander it away. Big, big rich men in America, they spend fifty thousand dollars in a week in Florida for seeing naked dance. Is it not? Is it not a fact? Because they are śūdras. They do not know how to spend money. And formerly, before this, people were little intelligent, or at least they had some religious faith. So they constructed temple, churches, mosque. Nowadays these things is stopped. As soon as one gets money, "How to spend it after sense gratification?"

So formerly there was no meetings of the śūdras. The meeting was held about, amongst the brāhmaṇas, saintly persons, to consider how people will remain happy, how their spiritualistic life will be advanced. Therefore the brāhmaṇas were the heads, and others, kṣatriyas and vaiśyas and śūdras, they used to take instruction from the brāhmaṇas, for their livelihood. That was very good system. That is natural. Just like in this body there are the same brāhmaṇa, kṣatriya, vaiśya, śūdra. The brāhmaṇa is the head, the brain, and the kṣatriya the arms, and vaiśya the belly , and śūdras is the legs. So when the body is healthy condition, the brain is very nice, then the brain gives direction to the legs, to the hands, to the belly. Brain, if one has got good brain, he does not eat much. "Why should I eat more? When I am not hungry, why shall I load the belly?" It requires brain. And "No, here is a very nice palatable thing. Let me load it." Because he has no brain. And after loading, then dysentery. You see? So in every action, the brain is required.

So therefore the brāhmaṇas, they were first-class brain of the society, and they used to give direction to the people in general, beginning from the kṣatriya, vaiśyas and śūdra. They used to give instruction to the kṣatriyas, next intelligent class of men, for administration. And the kṣatriyas used to rule over the government according to the brāhmaṇa's instruction. And the vaiśyas also, they used to produce food grains and give protection to the cows. In this way, they were discharging their duty. And the śūdras, they were carrying out the orders of these three higher classes.

So you will find in this instruction, in this chapter, these sages decided at the end of the meeting, that ataḥ pumbhir dvija-śreṣṭhāḥ. The resolution was passed like this, because there were all brāhmaṇas. Therefore the president, Sūta Gosvāmī, he said all the brāhmaṇas, dvija-śreṣṭhāḥ. He addressed. Dvija means twice-born: one birth by the father and mother, and next birth by the spiritual father and the Vedic knowledge. This is second birth, initiation. The spiritual father, or spiritual master, he gives the second birth through the mother, Vedas. Therefore they are called dvija, twice-born. Twice-born. Unless one has accepted bona fide spiritual master, he is once born, śūdra. Śūdra has no such thing as twice-born. Only the brāhmaṇa, kṣatriyas and vaiśyas. Because śūdras were less intelligent, they were not initiated. They were not initiated. Only the brāhmaṇas, kṣatriyas and vaiśyas, dvija.

So among the three kinds of dvija, twice-born, the brāhmaṇas were the first class, dvija. Therefore, at the end of the meeting, the… Because they were all brāhmaṇas. There were no kṣatriyas. Only brāhmaṇas were discussing. Naimiṣāraṇya. Ataḥ pumbhir dvija-śreṣṭhāḥ. Dvija-śreṣṭhāḥ, best of the brāhmaṇa. They were not ordinary brāhmaṇa. With full Vedic knowledge, they gathered. Varṇāśrama-vibhāgaśaḥ. The varṇāśrama must be there in the human society. So varṇāśrama-vibhāgaśaḥ. Vibhāga means division. Ataḥ pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ, svanuṣṭhitasya dharmasya. Everyone has got his dharma. That is dharma, the brāhmaṇa. Dharma means his occupational duty. Dharma means his occupational duty. That is dharma. A brāhmaṇa is…, he has got his duties, to practice how to become truthful, satya; śama, how to control the senses; and dama, how to control the mind. Satyaṁ śamo damas titikṣā, how to learn toleration, forbearance. Satyaṁ śamo damas titikṣā, ārjavam, how to become simple, not crooked. Jñānam, full knowledge in everything. Vijñānam, practical application. Satyaṁ śamo damas titikṣā ārjavaṁ jñānaṁ vijñānam āstikyam [Bg. 18.42], full faith in the Vedic literature. That is called āstikyam. That is called theism, to believe in the śāstras without any deviation. That is called theism. Atheism means not to believe in the śāstra or not to accept them as it is, to comment according to one's own whim. That is called atheism. Theism means to have faith, full faith in the Vedic knowledge. That is called theism.

That I have given you several times the example. Just like the cow dung is the stool of an animal, but the Vedic literature confirms that cow dung is pure. Now, you cannot argue, "It is stool of an animal. In one place you have condemned that if you touch the stool of an animal, you have to take bath thrice, and now you say cow dung, which is also stool of an animal, it is pure. Where is your argument?" You have to accept. That is called theism. Because the Vedas says, without any argument, you accept it. That is called theism. You cannot change. You cannot comment. That is called theism. Āstikyam. Brahma-karma svabhāva-jam [Bg. 18.42]. And unless you have got such faith in the Vedic knowledge, you cannot make any progress. That is not possible. If you, with your poor fund of knowledge, you want to interpret, from the very beginning there is no question of progress.

Therefore you'll find in the Bhagavad-gītā, when Arjuna heard from Kṛṣṇa the principles of Bhagavad-gītā, he said, sarvam etad ṛtaṁ manye yad vadasi me (sic:) pāṇḍava: [Bg. 10.14] "My dear Kṛṣṇa, whatever You have spoken in this instruction, I accept them as perfectly true." You'll find. First of all he said, śiṣyas te 'haṁ śādhi māṁ prapannam [Bg. 2.7]. Of course, sad-dharma-pṛcchat, there must be, but whatever the spiritual master said, he accepted in toto. Sarvam etad ṛtaṁ manye yad vadasi me keśava [Bg. 10.14]. This is the principle. That is called āstikyam, theism. First of all, before accepting the spiritual master, you must find out whether Kṛṣṇa or Kṛṣṇa's representative is there. Arjuna surrendered to Kṛṣṇa. Śiṣyas te 'ham: "I am Your disciple." Similarly, everyone should surrender to Kṛṣṇa or Kṛṣṇa's representative. That is spiritual master. If one does not know what is Kṛṣṇa, neither he speaks, just vibrate the Kṛṣṇa's word, he is not spiritual master. He cannot be spiritual master. Spiritual master does not manufacture his own ideas. That is not spiritual master. Spiritual master is he who speaks exactly the words which is spoken by Kṛṣṇa. That is the secret. You cannot change.

So in the Naimiṣāraṇya, the resolution was made like this, svanuṣṭhitasya dharmasya. So everyone has got his dharma, particular duty: brāhmaṇa, kṣatriya, vaiśya. So one must be intelligent enough whether by his, by the discharge of his particular duty he has satisfied Kṛṣṇa. Then he has satisfied Kṛṣṇa. Just like the different parts of the body, their duty is how to keep this body fit. That means to keep the body satisfied. Fit means when everything, all the metabolism, organization of the body, is going nicely, then it is fit. And as soon as there is some discrepancies in the regular process… There are so many processes going on within the body. Kapha-pitta-vāyuḥ. There is very good mechanical arrangement. So the brain means to keep this mechanical arrangement very busy and going on nicely. That is brain. That is brain." When I shall eat, when I shall not eat, when I shall sleep, when I shall…" These things are necessities but brain requires how to adjust them. Eating, sleeping, mating and sense gratification, er, protection, that is required, but it requires brain how to transact all this business. Therefore the brain is required, and everyone has got his duty. And the resultant action, how the things are going on nicely, successfully, what is the test? The test is saṁsiddhi… [break]

But business is how to satisfy Kṛṣṇa. Saṁsiddhir hari-toṣaṇam [SB 1.2.13]. Hari-toṣaṇam. This is very natural. Just like in a big office, some many clerks are waiting. The business is that everyone should be ready to satisfy the office routine work, or satisfy the managing director. But how one can see the managing director is satisfied or not? Immediately in the office, in every department, there is a superintendent. So if the superintendent is satisfied, you must know the managing director is satisfied. Similarly, you are under the direction of your spiritual master. If you see that the spiritual master is satisfied, then you should know that Kṛṣṇa is satisfied. That is confirmed by Viśvanātha Cakravartī: yasya prasādād bhagavat-prasādaḥ **. And yasyāprasādān na gatiḥ kuto 'pi: If the spiritual master is not satisfied, then you are gone to hell. Yasya aprasādān na gatiḥ kuto 'pi. Because who will recommend to Kṛṣṇa the promotion and so many things?

So therefore our business is to see. It doesn't matter whether you are acting as a śūdra or brāhmaṇa or kṣatriya. It doesn't matter. If by your actions, sva-karmabhis tam abhyarcya. If by your action Kṛṣṇa is satisfied, then your life is successful. It doesn't matter in what position you are. It doesn't matter, if Kṛṣṇa is satisfied. This is the principle of life. That is real dharma. Kṛṣṇa says, sarva-dharmān pa…, mām ekaṁ śaraṇaṁ vraja. So whether we have surrendered to Kṛṣṇa and satisfied Him? This is our business to see. In this way… And this chapter is very important. We may discuss.

So dharma is actually under the protection of the Supreme Personality of Godhead. You cannot manufacture dharma. Because we do not know what is dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Dharma means to abide by the orders of the Supreme Personality of Godhead. It doesn't matter whether you are Hindu, Muslim or Christian. That is explained in the sixth verse. Sa vai puṁsāṁ paro dharma yato bhaktir adhokṣaje [SB 1.2.6]. The verse, we read. Paro dharmaḥ. Paro dharmaḥ means the best, best, supreme dharma. Yato bhaktir adhokṣaje. It doesn't matter whether you are Hindu or Muslim. Whether you are interested to satisfy God? That is first-class religion. Otherwise, it is third-class, fourth-class or whatever… Whether your interest is to satisfy God. Then it is first-class. It doesn't matter. By the name it doesn't go away. Therefore we find, actually those who are advanced in religious principle, they are all devotee. [break] …faithful. Just like Lord Jesus Christ-devotee. Similarly, Muhammad also, they were devotee. They never declared that "I am God." Did Muhammad say like that? No. Servant of God. Similarly, Jesus Christ said, "Son of God." So it is very good. It doesn't matter. If we remain son of God or servant of God faithfully, then it is first-class religious system.

But it is very difficult to say, but bhāgavata-dharma, that which is called bhāgavata, simply relationship with Kṛṣṇa… In the Śrīmad-Bhāgavatam you will find no other topics except to establish the original relationship with Kṛṣṇa, and therefore it is first class. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje ahaitukī [SB 1.2.6], without any… In the material field… What can be done? Some way or other, although it is…, in the Bible it is said… They go to church for asking bread. But that is not paro dharmaḥ, because there is hetu, some cause. But this cause… Similarly in the Muhammadan religion also, just to be promoted to the heavenly kingdom more. No. That is not first class. First class means ahaitukī, without any cause. Not that "I shall go to church, I shall go to mosque, I shall go to temple for asking something from God." That is not first class. That is good in this sense, that these rascals have at least come to pray to God. So much it is. But such kind of prayer does not make the first-class religion. The prayer, as offered by Śrī Caitanya Mahāprabhu, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye: [Cc. Antya 20.29, Śikṣāṣṭaka 4] "My dear Lord, I do not want any amount of money," na dhanam, "or any number of disciples or followers," na dhanaṁ na janaṁ na sun…, "neither any beautiful wife."

So, so many so-called incarnation of God, they come for money, for beautiful wife, and many followers. So that is not wanted. That is not religion. Religion means without wanting all these things. Na dhanaṁ na janaṁ sundarīṁ kavitāṁ vā jagadīśa kāmaye. Not for any material… Ahaituky apratihatā. "Oh, I am a poor man, I cannot love God. I cannot enhance my devotional service." No. Devotional service is so nice, apratihatā, it cannot be checked by any material condition. That is dharma. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. This is re… This is test how much I am religious, how much I am devotee. This is the test.

So we should be always alert to test our advancement, how we are making advancement. Because unless we become first-class devotee, there is no question of our being relieved from this material condition of life. That is not possible. That is not possible. Ahaituky apratihatā yayātmā suprasīdati.

Thank you very much. (end)

751005SB.MAU

Śrīmad-Bhāgavatam 1.2.6

Mauritius, October 5, 1975

Prabhupāda:

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

This is a verse from Śrīmad-Bhāgavatam, First Canto, Chapter Two, text number six. There was a big meeting of great sages, saintly persons, about 2,500 years ago at Naimiṣāraṇya. Naimiṣāraṇya still… Those who have gone to India, they know. Near Lucknow there is a place. It is called now, railway station, Nimsar. So there is Naimiṣāraṇya. So there in the meeting the questions were put by the sages, that, to summarize the whole range of revealed scriptures, because in India the Vedic literatures are many-folded. First of all there are the four Vedas-Sāma, Yajur, Ṛk, Atharva. Then they are explained or supplemented by the Purāṇas, eighteen Purāṇas. Then they are further explained by hundred eight Upaniṣads. Then they are summarized in Vedānta-sūtra, Brahma-sūtra. And then again, the Brahma-sūtra is explained by Śrīmad-Bhāgavatam. Bhāṣyāyāṁ brahma-sūtrāṇām. The Śrīmad-Bhāgavatam is the direct commentary by the author himself. Therefore you will find at the end of each chapter of Śrīmad-Bhāgavatam, śrīmad-bhāgavate mahā-purāṇe brahma-sūtra bhāṣye. Bhāṣya means commentary. Commentary means to explain. Just like in the Brahma-sūtra the first aphorism is athāto brahma jijñāsā: "This human form of life is meant for inquiring about the Absolute Truth." Brahman means Absolute Truth, the supreme truth.

So it is said that the human life should not be spoiled or expended like animals. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1]. What is the distinction between the human form of life and the life of the hogs and dogs? What is the difference? The difference is that the hogs and dogs (children shouting) (aside:) It is not possible to stop them? We'll find the hogs and dogs, whole day they are searching after eatables: "Where there is some food? Where there is some food?" That is hogs' and dogs' life, the condemned life. They cannot have any peaceful life. They cannot do any intelligent work. They cannot produce food from the earth. They have no intelligence. The same earth is there, the dogs and hogs are there, the human being is also there, but human being has developed a civilization, comfortable life; the hogs and dogs, they cannot do that. Although they have got the same opportunity, but they cannot do it. So human life is meant for living very comfortably, brain clear to understand what is Absolute Truth, what is our life, what is the goal of life, because the hogs and dogs, they will also die and we will also die, but we can understand what is the goal of life; the dogs and hogs, they do not know what is the goal of life.

Therefore in the Vedānta-sūtra the first aphorism is advised that human form of life… It doesn't matter where that human form of life has happened. It doesn't matter. Either in America or in India or in Pakistan or anywhere, human life is human life. So their business is to inquire about the Absolute Truth. That is the injunction of the śāstra. Therefore we find a form of religion in the human society. It doesn't matter whether Christian society or Hindu society or Muslim society or any other society. Because they are human being, there must be a type of religion. And what is that religion? Religion means to understand God. This is the sum and substance. Religion means to understand God. In the śāstra it is said, religion means… Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Religion means the codes and the rules and regulations given by God. That is religion. This is the summary, short definition of religion. If somebody asks you, "What do you mean by religion?" the immediate reply is there in the śāstra, dharmaṁ tu sākṣād bhagavat-praṇītam na vai vidur ṛṣayo nāpi devāḥ: [SB 6.3.19] "The principles of religion is given by God. It is unknown to the human being or the demigods." That means except God, nobody can give you religion. Just like the law, state law. Law means the principles given by the state. You cannot manufacture law at your home. That is not law. Similarly, religion means the law given by God. Therefore we must know who is God and what kind of law He is giving to us. This is religion.

So from Bhagavad-gītā we understand, Kṛṣṇa or God, says, yadā yadā hi dharmasya glānir bhavati bhārata, tadātmānaṁ sṛjāmy aham: [Bg. 4.7] "When there is discrepancies in the matter of discharging religion, then I incarnate, I descend." Why?

paritrāṇāya sādhūnāṁ

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

sambhavāmi yuge yuge

[Bg. 4.8]

So religion is disturbed by duṣkṛtina, demons, and those who are saintly person, they execute religion. So paritrāṇāya sādhūnām. Sādhu means saintly person, devotee of God. They are sādhu. And asādhu, or demon, means persons who deny the authority of God. They are called demons. So two business-paritrāṇāya sādhūnāṁ vināśāya ca duskrtam: "To curtail the activities of the demons and to give protection to the saintly person, I descend." Dharma-saṁsthā…: "And to establish dharma, the principles of religion." These are the three business for which Kṛṣṇa, or God, or God's representative-or, you say, God's son-they come. This is going on. So what is religion, then? The religion is obedience to God. Just like law means obedience to the state, and one who obeys the laws of the state, he is good citizen, similarly, the laws given by God, one who obeys the law, he is religious or saintly person. So it doesn't matter what religion you are following. It doesn't matter. If you are actually obedient to the laws of God, then you are religious. It doesn't matter.

So that is explained here: sa vai puṁsāṁ paro dharma yato bhaktir adhokṣaje [SB 1.2.6]. Adhokṣaje. Beyond the sense perception. We have got different stages of knowledge: direct perception… Pratyakṣa, parokṣa, aparokṣa, adhokṣaja, aprakṛta-these are five stages of knowledge. Direction perception, knowledge received from others, then realization, then anubhūti, understanding what is the position of God and His situation. That is called aprakṛta. Aprakṛta means not within this material world but above that. Śaṅkarācārya, he has described, nārāyaṇaḥ paraḥ avyaktāt. Avyaktāt. This material world is manifested. And above this, there is the total stock of material energy. That is called avyakta. And beyond that, there is spiritual world. Nārāyaṇaḥ paraḥ avyaktāt. So we have to understand God, where He is situated. He is situated everyone, everywhere, but still, we cannot see. In Kuntī's prayer she said that "Kṛṣṇa, You are without and within also, but still, You cannot be recognized." Naṭo nāṭyadharo yathā. Just like one person's father or relative is playing on the stage, still, he cannot recognize him-"Who is playing?"-so similarly, Kṛṣṇa or God's position is adhokṣaja. Adhokṣaja. Akṣaja. Akṣaja means direct perception. Akṣa means eyes. Sometimes we say, "Can you show me God?" This is called akṣaja. But He cannot be seen by these eyes; therefore His name is Adhokṣaja. Adhah-kṛtaḥ akṣajaṁ jñānam. You cannot see God by direct perception. You have to create your eyes, you have to create your senses, so that you can see God, you can touch God, you can talk with God, you can feel God's presence. Therefore His name is Adhokṣaja. When sometimes God is described as impersonal, that does not mean that He has no personality. He has His personality, but He is not a person like us. He is not a person like us. That is called impersonal. Impersonal does not mean that He has no personality, but the experience of our personality, God is not like that. In the Vedas they are very nicely explained, paśyaty acakṣuḥ: "God sees, but He has no eyes." Śṛṇoty akarṇaḥ: "He has no ears, but He can hear." If He cannot hear, then what is the use of our offering prayer? He hears, but He does not hear like us. We cannot hear in a distant place, a few yards. But God, He is in His kingom. Still, if you offer prayer He can hear. That is God. Śṛṇoty akarṇaḥ paśyaty acakṣuḥ. He is seeing everything, every action of your activities, but that kind of eyes, seeing everything-not only of my activities; your activities, his activities, everyone's activities-we haven't got such eyes. Therefore, when He is spoken of, that "He has no eyes," that means He has no eyes like us. It is to be under Acakṣuḥ. He hasn't got eyes like this-I cannot see more than hundred feet. But He can see everywhere. Sarvataḥ pāṇi-pādas tat: "He has got His hands and legs everywhere." He has got His eyes everywhere. So therefore He is described here, adhokṣaja. Adhokṣaja. Adhokṣaja means beyond sense perception. And still, you have to become obedient.

Therefore it is said, sa vai puṁsāṁ paro dharma [SB 1.2.6]. Paro dharma and aparā dharma. There are two natures: parā and aparā. These things are very nicely explained in the Bhagavad-gītā. This material energy, five elements, eight elements, even we can see… We cannot see five elements properly. Five elements: bhūmir āpo analo vāyuḥ khaṁ mano buddhir ahaṅkāra [Bg. 7.4]. We can see earth, we can see water, bhūmir āpo. We can see fire, analo. But we cannot see the air, but we can feel that air is blowing. That is also sense perception. We can see… We can perceive. We cannot see what is that sky, but we know, "Here is sky-vacancy." Then we cannot see even mind. We cannot… I know that you have got mind, you know I have got my mind, but you cannot see where is my mind, I cannot see where is your mind. Bhūmir āpo analo vāyuḥ khaṁ mano buddhir eva ca, bhinnā prakṛti me aṣṭadhā [Bg. 7.4]. These are different energies of God, and the whole material world is composed of these five gross elements and three subtle elements. This is called material world. And Kṛṣṇa says further, apareyam: "These material energies, they are inferior energy, aparā." Beyond that, there is a superior energy. Apareyam itas tu viddhi me prakṛtiṁ parām: "My dear Arjuna, these gross and subtle material elements, they are inferior energy. Beyond that, there is another, superior energy." What is that superior energy? Jīva-bhūtaḥ mahā-baho yayedaṁ dhāryate jagat: [Bg. 7.5] "That is that living being." We are all living being. So we are superior energy. We are exploiting the material resources; therefore we are superior. We are molding the material energy to our satisfaction, so we belong to the superior energy.

So at the present moment we are engaged in the activities of material energy. Just like we are economists, nationalists, scientists, and so on, so on. That means all our engagements are within this material energy, even psychologists, mental speculators, philosophers-all material energy. But that is not our superior engagement. The superior engagement is explained here, sa vai puṁsāṁ paro dharmo [SB 1.2.6]. Superior engage means to remain engaged in devotional service of the Supreme Lord. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje. Bhakti. Bhakti means devotional service. When we understand the Adhokṣaja, the Supreme, the Absolute Truth, then we understand our position. Our position is eternal servant of God. This is our position. But at the present moment, because we are not in the superior energy, in the activities of the superior energy, we are struggling hard with this material energy.

mamaivāṁśo jīva-bhūtaḥ

jīva-loke sanātanaḥ

manaḥ-ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati

[Bg. 15.7]

The Lord says that "These living entities, they are part and parcel of Me." Mamaiva aṁśa. Aṁśa means part and parcel. Just like this finger is the part and parcel of my body, so the finger's business is to carry out or to see the comforts of the body. I want to itch my nostril; immediately the finger is engaged. And if the fingers cannot help me, then it is diseased. Similarly, we are part and parcel of God. If we cannot help God, if we cannot assist God, if we cannot serve God, that is our diseased condition. That is our diseased condition.

So we are, at the present moment, we are not helping God, we are not assisting God, we are not serving God, so this is our diseased condition. So we have to get out of this diseased condition. That is called mukti. The mukti is explained in the Śrīmad-Bhāgavatam, muktir hitvā anyathā rūpaṁ sva-rūpeṇa avasthiti. Mukti means when we give up our false engagements and we are engaged properly in our original constitutional position. That is called mukti. So this bhakti means mukti. Because bhakti means to be engaged in devotional service of the Supreme, therefore that is mukti. And bhakti begins after mukti. That is also explained in the Bhagavad-gītā:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate param

[Bg. 18.54]

Brahma-bhūtaḥ. We are all Brahman. The Māyāvādī philosophers, they are very busy to realize his Brahman position. So we are Brahmans. That is a… Because we are part and parcel of God. God is Parabrahman. So we are part and parcel of God. We are not parabrahman, the Supreme Brahman, but we are Brahman. Ahaṁ brahmāsmi, this realization, "I am not this body," that is called brahma-bhūtaḥ. So brahma-bhūtaḥ, when you realize this, this is called knowledge, brahma-jñāna, that "I am not this body but I am spirit soul, part and parcel of God. My duty is to assist God, to serve God." That is called brahma-bhūtaḥ. Otherwise, being jīva-bhūtaḥ, we are engaged in this material world, struggling with the material energy. That is called jīva-bhūtaḥ. And brahma-bhūtaḥ means to realize that "Why I am unnecessarily struggling with this material world? I do not belong to this material world. I am spirit soul. My business is spiritual." That is brahma-bhūtaḥ. And as soon as one understands this position, then prasannātmā, he becomes immediately happy, joyful. Just like if you are doing something for which you have no necessity, and when you come to realize that "I am unnecessarily wasting my time in this way," naturally, if you become joyful that "Why I am wasting my time in this way?" that is brahma-bhūtaḥ stage. Brahma-bhūtaḥ prasannātmā [Bg. 18.54]. Prasannātmā means joyful stage, no more anxiety. We are full of anxiety on account of our material conception of life, unnecessarily. So many leaders came and gone. So long they were living, they were always concerned. In our country… Just like Mahātmā Gandhi, he came, big leader. Or in other countries, Churchill came or Hitler came. So long they were living, they were always anxiety, full of anxiety, fighting with one another. Now they are not existing. What is the loss there? But unnecessarily they were busy, that "Without me, my country will be finished, and this will be vanquished." Unnecessarily.

So therefore we require to be brahma-bhūtaḥ, then prasannātmā. Then, because our only business is to see that "I am happy. I have no anxiety," that we are searching after, every one of us. So that anxietylessness is possible when we come to this stage:

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

If you want actually peace, then you must be engaged in the service of the Lord. And before being engaged in the service of the Lord you should be qualified, brahma-bhūtaḥ prasannātmā [Bg. 18.54]. Brahma-bhūtaḥ. As soon as you become brahma-bhūtaḥ, you are jolly. What is the symptom of jolliness? Na śocati na kāṅkṣati. Na śocati means "does not lament." We are always lamenting for the things which we have lost, and we are always hankering for things which we haven't got. This is our business. So long we do not get, we hanker. And when we get, then "How to keep it?" That is anxiety. And when it is lost, that is also anxiety. This is the material position. And when you come to the spiritual position there is no such thing-no more lamentation, no lamenting, no hankering. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu [Bg. 18.54]. At that time it is possible to see that everyone is equal because he can see. He does not see "Here is American." He does not see "Here is Indian." He does not see "Here is a brāhmaṇa." He does not see "Here is a dog." He sees all living being part and parcel of God. That is called samaḥ sarveṣu bhūteṣu. That equality is possible when you are brahma-bhūtaḥ. Samaḥ sarveṣu bhūteṣu. Artificially you have opened this United Nation, but your conception is, "I am Indian," "I am American," "I am Hindu," "I am Muslim." So how it can be, there can be unity? It is not possible. That is not brahma-bhūtaḥ stage. That is prakṛta stage, identifying with this body. So long you identify with this body when you are in the material conception of life, there is no question of spiritual understanding, there is no question of joyfulness, there is no question of freedom from lamentation and hankering and there is no question of equality. It is all false show.

So therefore here is the explanation, sa vai puṁsāṁ paro dharmaḥ. Paro dharmaḥ. Here it does not say that "Hindu religion is the best" or "Christian religion is the best" or "Muhammadan religion is the best." No. That religion is best which teaches the follower how to love God. Sa vai puṁsāṁ paro dharma yato bhaktir adhokṣaje [SB 1.2.6]. If one is lover of God, then he is lover of everyone because he knows everyone is part and parcel of God. If you love your father, then you love your brother. But if you do not know who is your father, then how you can say "universal brotherhood"? This is all hypocrisy. You first of all know. You must first of all know what you are, what is God, what is your relationship with God. And when it is perfectly understood, then there is the possibility of samaḥ sarveṣu bhūteṣu, paṇḍitāḥ sama-darśinaḥ [Bg. 5.18].

vidyā-vinaya-sampanne

brāhmaṇe gavi hastini

śuni caiva śva-pāke ca

paṇḍitāḥ sama-darśinaḥ

[Bg. 5.18]

Paṇḍitāḥ, one who is actually learned, he sees everyone on the equal level. Who are they? Vidyā-vinaya-sampanne brāhmaṇe. A brāhmaṇa who is very learned and very gentle, vidyā-vinaya. Education means one is very gentle and learned. Vidyā-vinaya sampanne brāhmaṇe gavi, a cow; hastini, an elephant; śunice, a dog; śva-pāke, a dog-eater, caṇḍāla. He sees that this… [break]

Indian man (1): He is everywhere. He is omnipresent.

Prabhupāda: Yes. He is present within your heart, but still, He has got His own place.

Indian man (1): This is why he says he has been trained(?).

Prabhupāda: Yes.

Indian man (1): But it can also mean that He is not everywhere because…

Prabhupāda: Why not? That is God. That is God. You are thinking in your terms. Because when you are at your home you are not everywhere, you think God is like that. That is your deficiency. Why do you compare yourself with God? That is your deficiency.

Indian man (1): This is a philosophical point of view.

Prabhupāda: Not philosophical point, view. You are thinking God in your own terms. Because you are imperfect-when you sit in your home you cannot be present in my home-therefore you are thinking God is like that.

Indian man (1): When you say "He descends," does it mean "got down"?

Prabhupāda: Yes. "He descends," it does not mean that He is absent in His abode. That is God. Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. You understand this? Ananta-rūpam. He can expand Himself in unlimited forms. Otherwise how it is possible-īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]? God is situated in everyone's heart. "Everyone" means within your heart, within my heart, within cat's heart, within dog's heart-everyone's heart. So there are innumerable living entities. How He is situated everywhere? Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]: "He is within this universe and He is within the atom." That is God.

Indian man (2): Swamiji?

Prabhupāda: Yes?

Indian man (2): You are accepting to you questions put by a young man. Will you still kindly answer all questions put by an old? (laughter)

Prabhupāda: Hm? What is that?

Brahmānanda: He says that-excuse me-that you have already accepted one question from a young man, so now would you kindly accept a question from an old man?

Prabhupāda: Oh, yes. You are neither old; he is neither young. (laughter) Paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. Yes. Yes?

Indian man (2): In your lecture, Swamiji, if I don't mistake, you have mentioned many authorities, beginning with the Veda, Brahma-sūtra, Bhagavad-gītā or wisdom of the Mahābhārata. Do you accept all truth?

Prabhupāda: Oh, yes.

Indian man (2): Or are they stories? (?)

Prabhupāda: Yes. Because it is given by Vyāsadeva, therefore it is also authority.

Indian man (2): We have all listened to you very attentively.

Prabhupāda: Rāmāyaṇa, Vālmīki Rāmāyaṇa, that is also authority.

Indian man (2): We have listened to you very attentively and I have no doubt that the audience have learned much which is, could be practiced to help us in some way to realize what we are and to realize God. Now, if God Himself comes to teach to someone in this world, and if he has learned from God directly and he is satisfied that he has learned, that he has understood, can he, a few minutes afterwards, forget that he has received instruction from God and can he depart in a very ridiculous way from God, from what God has taught him in person?

Prabhupāda: Ridiculous way? What is that "ridiculous"?

Indian man (2): If I have read…

Prabhupāda: No, no. First of all correct yourself. What is that "ridiculous way"?

Indian man (2): If after receiving good education you act contrary to that education.

Prabhupāda: What is that?

Indian man (2): At least, is ridiculous.

Brahmānanda: If you receive a good education and then you act contrary to that education.

Prabhupāda: If one has received good education, he cannot act contradictory.

Indian man (2): That is… I agree with you. But this is what, if I have understood…

Prabhupāda: So a person who has got real education, he cannot be ridiculous. No, why you are saying that?

Indian man (2): It can be explained by ridiculous.

Prabhupāda: No, no. Don't say anything which is contradictory. Education does not mean ridiculous. That means he is not educated.

Indian man (2): I have not said that education is ridiculous. I said that one who has got good education from a teacher…

Prabhupāda: So he cannot act ridiculously. If he acts ridiculously, then he has not good education.

Indian man (2): So if I have well understood…

Prabhupāda: You have not well understood. You say a person who has got education, still, he acts ridiculously. That means you have no knowledge what is education.

Indian man (2): I shall explain myself well, but if you wish to be…

Prabhupāda: So if you cannot explain yourself, how can I continue to hear you?

Indian man (2): If you have got one minute more patience I will explain how.

Prabhupāda: No, no, no. If you speak ridiculously, how can I hear you? You say that one man has got education and he acts ridiculously. This is… Your statement is ridiculous.

Indian man (2): I said if a man who has good education…

Prabhupāda: No, no. He has no good education. You cannot say that. If he acts ridiculously, that, he has no good education.

Indian man (2): Well, let me put it another way. In the Bhagavad-gītā is there a passage, is there a chapter where Arjuna says, "I have heard all Your teachings. Now I have understood the truth," or not?

Prabhupāda: So you have to hear and you have to understand; then you can speak. Otherwise you will speak ridiculously.

Indian man (2): No. Arjuna has said that he has heard God Himself speak to him and that he has understood the truth and that we are all, as you have said, a little bit of a finger in a body and the finger must serve the body.

Prabhupāda: So you have to approach such person who has heard God, just like Arjuna.

Indian man (2): The next day he goes on the battlefield and he hears that his son has been killed. He loses all his self-control and he said, "I am going to throw myself in the fire. I have lost my son." Is that the action of a man who has heard God Himself speak to him? This is what I want to ask.

Prabhupāda: You mean to say Arjuna? What is your statement? You mean to say Arjuna?

Indian man (2): Yes.

Prabhupāda: So Arjuna, he… Of course, sentiment… Just like theoretically we understand, na hanyate hanyamāne śarīre [Bg. 2.20]. Still, when my son dies I become affected. That is temporary. That is temporary. But Arjuna, after hearing Bhagavad-gītā, Kṛṣṇa gave him the liberty that "Now I have spoken to you everything. Now whatever you…" [break] …under certain circumstances. But if your conviction is that "I shall act according to the order of God," that is final. That is final. He did not act against the will of the Lord. That is his victory. Temporarily he might have been disturbed when his son was killed. That is a different thing. Everyone becomes. But that does not mean he stopped work. That is wanted. What was the final conclusion? He did not leave the warfield because his son Abhimanyu was killed; therefore he left-"No, I don't want to fight"? No, he did not do that. He was affected for the time being. That is natural. But finally he concluded and he said, "Yes," kariṣye vacanaṁ tava [Bg. 18.73]. Naṣṭo mohaḥ smṛtir labdhā: "My illusion is now over. I shall fight." That is right conclusion.

Indian man (2): Thank you.

Indian man (3): Swamiji, may I ask, just to… As my friend has just said about the teaching of… In the battlefield, Śrī Kṛṣṇa, about the verse about… Yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. It is an oft repeated phrase or śloka which has gone deep into the subconscious mind of the Ind…, especially the Hindu people have taken it, probably because of all of the wrong interpretations. That why should we go and tire ourself or make effort? If we are in trouble, oh, just wait for the God to come down to the earth and He will help us and do what we need or defend us?

Prabhupāda: That is your instruction. That is not God's instruction.

Indian man (3): But it has been.

Prabhupāda: No.

Indian man (3): According to my…

Prabhupāda: The God says that "Here is injustice, so you should fight." God says that. God never says that "I am God, Kṛṣṇa. I am your friend. You sit down idly and I shall do everything." He never said that. He said that "You must fight." That is our duty, not that God has given us hands and legs and you sit down idly and let God do it. This is not devotion.

Indian man (3): Then you agree with me that this oft-repeated śloka has created a state of fatalism among the Hindu community?

Prabhupāda: What is that?

Indian man (3): That yadā yadā hi…

Puṣṭa Kṛṣṇa: Fatalism. This verse created fatalism, fatalism, a sense of hopelessness.

Prabhupāda: Hopelessness?

Puṣṭa Kṛṣṇa: Pessimism. Fatalism.

Brahmānanda: It has been interpreted that this verse means that God will come and therefore we don't have to do anything.

Prabhupāda: God is always present. You carry out the order of God. God is always present. You carry out the order of the God.

Indian man (3): The verse is clear, yadā yadā hi dharmasya [Bg. 4.7].

Prabhupāda: Yes. So that is being done every moment. Every moment we are forgetting our dharma and God is giving us instruction.

Indian man (3): This state of fatalism which is prevalent in India…

Prabhupāda: It is not spoken to India. It is spoken to everyone. "India," why do you bring India? God is not made for India.

Indian man (3): But I have nothing in India, but I know India, so…

Prabhupāda: Then why you say India.

Indian man (3): I have seen India. I know India.

Prabhupāda: No, why you bring India at all? God is not meant for India.

Indian man (3): But Hinduism…

Prabhupāda: No, God is not meant for Hindu.

Indian man (3): No, I am not talking about… I was talking about… (laughter) …that this śloka, I mean, probably…

Prabhupāda: That God said, yadā yadā hi dharmasya glānir… [Bg. 4.7]. He doesn't say, yadā yadā hindu dharmasya glānir. (laughter) So why do you speak nonsense? He never says. Why do you speak like that?

Indian man (3): It has written. I mean it was read like that.

Prabhupāda: No, no. That is your creation. That is your creation, mental speculation. He never said yadā yadā hi hindu dharmasya glānir bhavati. He never said. Why do you speak all these things?

Indian man (3): Anyway, it has created a state of fatalism.

Indian man (2): Yadā yadā hi dharmasya glānir bhavati [Bg. 4.7].

Prabhupāda: Yes.

Indian man (2): "When there is unrighteousness, I come in this world to reinstate dharma."

Prabhupāda: Yes. That is the…

Indian man (2): And He has not come now. There is no unrighteousness in this world?

Prabhupāda: He has come, but you have no eyes to see. You require the eyes to see.

English man: Sir, I have listened to your talk with very great interest. You're very clear and very lucid. But you're also very dogmatic, I feel. Is there any area of doubt in your own philosophy, or are you quite certain in every field?

Prabhupāda: What is that dogmatic?

English man: Dogmatic? You are very… When you have a question put to you, you are very clear what the answer shall be. (devotees chuckle) Have you any doubts yourself that have not appeared to us?

Prabhupāda: So you answer. You are American?

English man: I am Scottish.

Prabhupāda: Scottish, England. In Scotland we have got also. Edinburgh, we have got our temple.

English man: But you are very… You seem very… Your philosophy seems very clear cut.

Prabhupāda: Thank you very much. (laughter)

English man: Are you well satisfied with that, that there is no area of doubt?

Prabhupāda: Therefore it is appealing more to the Western countries, yes. Mostly it is very acceptable in the Western countries.

English man: Thank you.

Prabhupāda: So chant Hare Kṛṣṇa again. (end)

720905S2.NV

Śrīmad-Bhāgavatam 1.2.7

New Vrindaban, September 5, 1972

Prabhupāda: [SB 1.2.7] So yesterday we were discussing the, what is the first-class religious system. Sa vai puṁsāṁ paro dharmaḥ yato bhaktir adhokṣaje [SB 1.2.6]. The test is people are very much enthusiastic to fight, "My religion is better." "I am Hindu. Our religion is very good." Somebody says, "No, we are Christian, we are…, our religion is very good." Somebody Muhammadan, this fighting is going on. In European history there was fight, crusade between religious group. In our country, in India, there was fight between Hindus and Muslims. What is the meaning of this fight? Actually when one is God conscious, he knows God, that where is the chance of fighting? Yasya deve parā… Because one should be… If actually one is God conscious, yasyāsti bhaktir bhagavaty akiñcanā [SB 5.18.12]. The Vedic literature gives us information that actually if one is a devotee of God…

God is one, God cannot be two. It is not that Hindus have got one God and Christians have got another God. No. God cannot be two. Then there cannot be any competition of Gods. "I am God." Just like nowadays it has become a fashion, so many gods, rascals are coming, "I am God." He says, "I am God," "I am God," "I am God." Now how many Gods are there? No, God is one, eko brahma dvitīya nāsti, that is the Vedic injunction. Just like the sun. Sun is one. From our practical example. You cannot say that "This is American sun," and "this is Indian sun," or "it is African sun." Sun is one. See, if a creation of God is one and it is so powerful… Sun is one of the creation of God. There are millions of suns. We can see one only. So if one sun created by God can do so much work, can distribute so much heat and light, just imagine how much powerful is the creator of the sun. This is common sense. So we get information from Bhagavad-gītā… (aside:) Rūpānuga you can come here.

ahaṁ sarvasya prabhavaḥ

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Ahaṁ sarvasya prabhavaḥ, whatever we see, whatever there is, they are all emanation from God. That is the verdict of Vedānta-sūtra also. Simple. If you want to know what is God, the Vedānta-sūtra informs us very, in two words, very simple, "God, or the Absolute Truth, is that who is the source of everything." Janmādy asya yataḥ [SB 1.1.1]. The original source from whom everything is coming, He is God. Very simple definition. Anyone can understand. If you find out… That is our inqu… Philosophy means to inquire, athāto brahma jijñāsā, to enquire.

Now this life, this human form of life is especially meant for enquiring about the absolute truth. In animal life we cannot do. There are big, big animals, tigers and lions and elephants and big, big trees also, they are also living entities. Big, big whale fish within the ocean, very gigantic. Big, big mountains, mountains, they have got also life. But they cannot enquire about God, that is not possible. You can enquire about God in this human form of life, that's all. Therefore in any civilized society, there is an enquiry of God, that is called religion. One may be, or in degrees there may be different. Just like in India, they are also making inquiry. Not now, not at the present moment. They have given up. But hundreds and thousands of years ago. Not thousand, even two hundred years ago, India was so inquisitive about enquiring about God. Even one Chinese gentleman, he has written one book, philosophical, that is recommended-I forgot the name, title of the book-that is studied in New York University in the religion class. In that book he has written that if you want to know about God, if you want to know about religion, then you must go to India. Yes, that's a fact. Because in no other country the great sages and saintly person engaged themselves so seriously about understanding God. Therefore the Vedānta-sūtra is there.

So we should know that God is one. God is not different. There cannot be any competition of God. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. There cannot be any superior truth than God. Therefore God is called the great. God is called the absolute. So Religion means, first-class religion means, how the followers have developed the understanding of God. That is first-class religion. Not that how many animals we can sacrifice or how many times we can… So many rituals and so many other things are there in every religion. But the, we have to test by the result, phalena paricīyate. Everything… Just like we have studied so much, a scientific man, but there is examination. If one passes the examination, then it is understood that he has studied nicely. That is our common sense. In school, colleges, everywhere. If I cannot pass the examination and if I advertise myself, "Oh, I have studied this, I have studied that," then what is the value of that? Suppose a man is doing business. So if we see that by doing business, he has acquired some money, he has become rich, then we can understand that he is successful businessman. But if he, he is a poor man, and he says, "I have done this, I have done that, I have done that," you can say so but we want to know by the result. Phalena paricīyate. That is a Sanskrit version. But we have to understand by the result, phalena, what result you have got. What the value of your examination paper you have, how much mark you have received. Similarly we can declare ourself very religionist, great religionist, follower of great religion, but what is this? What is…? How much you have developed your sense of God consciousness, how much you have learned to love God.

Just like in your western countries, Lord Jesus Christ sacrificed His life for God's. Can… He was charged that He was preaching something blasphemous. But He was a devotee of God. He, He preached to the people that there is kingdom of God, you love God, and go to the kingdom of God. Simple truth. That is the actual business of human life. This human life is meant for understanding God because we are part and parcel of God and we have forgotten. Just like the same thing, I have given several times example, a person, he belongs to a rich father, but somehow or other he has left home and he is loitering. In your country this example is very applicable. So many boys, they have left their rich father, rich family, and lying down on the street. I have seen. Why? Maybe some reason, but he is not expected to lie down on the street because he has got rich father, at least rich nation, your American nation. Similarly when we become puzzled and confused and want to live independently of God, the richest father-who can be richer than God? God means the richest. No one can be richer than Him. That is another definition of God.

aiśvaryasya samagrasya

vīryasya yaśasaḥ śriyaḥ

jñāna-vairāgyayoś caiva

ṣaṇṇāṁ bhaga itīṅganā

(Viṣṇu Purāṇa 6.5.47)

Bhāga, bhāga means fortune. One who is opulent with six kinds of fortunes. We can understand it very well. Just like in our, in this material world, if one man is very rich, he's attractive. Everybody speaks about him. Even he is a nonsense number one, if he has got money, everyone will speak about him. At least in this age it is going on. Nobody considers of anything but if somehow or other one becomes very rich, he becomes a popular figure. So God must be richest. Here, within this material world we can claim, "I am richer than that," but somebody is richer than me. I cannot claim that "Nobody is richer than me." That is not possible. We shall find out less rich than me and we can find out more rich than ourselves. Two things we can. But when you come to God, you will find nobody is richer than Him.

Therefore God is called great, God is great. Similarly, not only in riches, aiśvarya, sa samagrasya, vīryasya, in power also. Aiśvaryasya samagrasya vīryasya yaśasaḥ, in reputation also, in fame. Just like everyone, it may be you belong to some religion, I belong to, but everyone knows that God is great. That is reputation. Aiśvaryasya samagrasya vīryasya yaśasaḥ, and śrī, śrī means beauty. God is the most beautiful. Just like, see Kṛṣṇa here, you have got Kṛṣṇa's figure here, how beautiful He is. God must be, He is young, always. An old man cannot become beautiful. That is stated in the Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam ādyaṁ purāṇa-puruṣaṁ nava-yauvanaṁ ca [Bs. 5.33]. That is the description of Ādyaṁ Purāṇa, He is the original person, the oldest of all but he is nava-yauvanam, just like a beautiful boy, say sixteen or twenty years old. So that is beautiful, the most beautiful. And the most wise, jñāna. Nobody can be wiser than God. These are the description given by Parasara Muni, father of Vyāsadeva. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47), jñāna-vairāgya and at the same time renounced.

Now God has created this universe, God has created the cosmic manifestation, innumerable universes but He is not interested in it. He is interested because He has created. He has given us facility to live here, but He is not coming here to enjoy this. He has got better. Or He doesn't care for all these opulences. That is another qualification of God. So this human form of life is meant for understanding God and scientifically, with full knowledge. That is described in the Śrīmad-Bhāgavatam. Therefore we are preaching this Bhāgavata discourse. In the beginning of Śrīmad-Bhāgavatam what is the nature of God? That has been described, janmādy asya yataḥ anvayād itarataś ca artheṣu abhijñaḥ svarāṭ [SB 1.1.1]. God, God is cognizant, He knows everything. He is a sentient being. Not that a dead stone. If God is not sentient being, if God is not a person, how so many powerful persons, sentient persons coming from Him? If the father is not intelligent, how the sons and daughters can become intelligent? A dog cannot give birth to an intelligent person, a person who is intelligent, he can give birth to intelligent children. This our practical experience. Therefore this description of God, aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥv, we should try to understand what is God. If you can find out a person who is superior in everything, in wealth, in strength, in beauty, in fame, in knowledge, in renouncement, He is God. Don't capture any fourth-class God. If you are intelligent, try to understand what is the meaning of God and try to understand.

So here in the Śrīmad-Bhāgavatam, it is said that that is first-class religion-what is that?-which gives opportunity to the followers how to love God. Why should we not? If God is great, if our father is so great, why should we not love? We flatter somebody here, having a say, a few millions of dollars, we flatter, and who is the richest of all, we should not love Him? Why? What is the reason? And actually He is supplying everything, eko bahūnāṁ vidadhāti kāmān. He is supplying all necessities of life to all living entities, beginning from the ant to the elephant. So why not to us? We have dedicated our whole life for the service of God, so God is giving food to the ant, to the elephant, why not to us? So don't think that you will starve in God consciousness. You will never starve. You go on with your duty, loving God and preaching love of God. You will always be opulent, be sure. Ordinary man, if you work for him, he gives you salary, good salary. And we are working for God, we don't all get salary? How is that? (laughter) We must get. If you are really lover of God, worker for God, don't think of your economic condition, it will be supported. In the Bhagavad-gītā it is said, yoga-kṣemaṁ vahāmy aham [Bg. 9.22]. He personally supplies whatever necessities are there. Just like a father, (indistinct) child who is completely dependent on the parents, the parents look after the comfort. The child does not ask the parent, because he cannot speak also. So he is simply depending on God, simply depending on parent. Simply, if you simply depend on God, there is no question of your economic problem. Be sure. This is common sense.

So there is scarcity of devotees of God at the present moment. People have rejected God. Somebody is saying, "God is dead." Somebody is accepting a rascal as God. Somebody is declaring himself as God. No, try to understand God scientifically and become a devotee, a lover of God, your life will be successful. That is Kṛṣṇa consciousness movement. It is not that "My God," "Your God," "This religion," "That religion." God is one and religion is one. What is that religion? Love of God. That's all. There is no other second religion. This is the religion. Therefore God comes and says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. This is religion. Don't be after so-called religion. You become a lover of God, you are first-class religionist. That's all. That is taught by God, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ… [Bg. 18.66] This is religion. And if you don't love God, if you simply love dog, and how you can be religious?

So that is taught, sa vai puṁsāṁ paro dharmaḥ yato bhaktir adhokṣaje. Adhokṣaje, this very word is used because God cannot be seen at the present moment with our material eyes. God cannot be touched with our material hand. Therefore his name is Adhokṣaja. Adhaḥ kṛta akṣaja jñānaṁ yatra, with our material eyes, material hands, material senses, we cannot understand what is God. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. (aside:) Don't make sound. Ataḥ śrī-kṛṣṇa-nāmādi, God's name, God's form, God's quality, God's pastime, God's paraphernalia, and so many things, na bhaved grāhyam indriyaiḥ. Indriya means senses. Our present senses are blunt, imperfect. They are defective with so many faults. Everyone can understand that I am very much proud of my eyes, I want to see God, but I cannot see my eyelid. When I block my eyes, I cannot see what is this little fragment of the skin, and still I am proud, I want to see God. Just see. You have to qualify yourself, then you can see God. Just like Caitanya Mahāprabhu, when (He) entered the Jagannātha Temple, He immediately fainted, "Oh, here is My Lord." And other person says, "What is this nonsense. A wooden, not even very beautiful form, and He is…" So because he hasn't got eyes. One who has got eyes to see God, he does not see anything except God. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. You have to anoint your eyes with love of God, then you will see that God is present everywhere. God is present in the tree, God is present in the animal, God is present in you, God is represent in your family, in your You cannot say Actually that is the fact.

So religion means how to get that eyes, how to get that hand, how to get that leg, so that I can appreciate God. That should be the process of human civilization. Not that how I can compete with tiger, how I can compete with cats and dogs. That is not religion. Religion means how you have developed your love of God, how we are seeing God in every state. Everywhere. God is everywhere, that's a fact. Aṇḍāntara-stha-paramāṇu cayāntara-stham, God is within atom also. These are the description in the Vedic literature.

eko py asau racayituṁ jagad-aṇḍa-koṭiṁ

yac-chaktir asti jagad-aṇḍa-cayā yad-antaḥ

aṇḍāntara-stha-paramāṇu cayāntara-sthaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.35]

So the scientist, they are finding out so many miracles within the atom, but here Vedic information is that within the atom there is God. Find out God. Without God, without the spirit, nothing material can develop. Just like we have got experience, just like father and mother, they unite, there is secretion in the womb. But if there is the spiritual spark… [break] …becomes pregnant. If the spiritual spark is not there, you can have sex life hundreds and thousands of, but… Therefore the theory, the fact not theory, that unless a spiritual spark enters into the matter, the matter cannot develop. At least we can experience that as soon as the spiritual spark is out of the lump of matter, big elephant, it is dead, finished. Therefore the Vedic injunction that aṇḍāntara-stha-paramāṇu cayāntara-stham [Bs. 5.35], this big universe is developed because the Karanasaya…, the Garbhodakaśayī Viṣṇu has entered within this (indistinct).

Viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat [Bg. 10.42]. So God is the supreme spirit. If you individually study this individual spirit, as you are, I am… We must know because we are sparks, God is the original fire. We are sparks. Qualitatively the spark and the fire the same thing. The spark is very minute small and the big fire is very great. But this… You can study, by studying yourself that because I am spirit soul, I have entered into this lump of matter, therefore this body has developed, this body is moving, the body is working, it is so important, Mr. such-and-such professor's body or scientist's body, but as soon as that spiritual spark is over, it is nothing but a lump of matter, you can kick it out. So God is everywhere, simply we have to make our these blunt eyes… Just like education. I am seeing a motor car but a advanced motor engineer, he sees also the car, the difference of seeing. If there is some defect in the car, I cannot do it. But one engineer, one who knows, a mechanic, he knows, immediately touches and the car runs. Similarly, we should know that by education, by culture, by knowledge we can understand God. Not by fictitious, by concoction, "Oh, I accept this God. I accept that God." So that education can be very quickly done. Otherwise it is very difficult to understand God.

There are so many philosophers in the world, so many scientists, they are declining. Because they could not find what is God, they are denying. Just like, my inefficiency of my eyes, I see that beyond this wall I cannot see. I say, "Oh, there is nothing beyond this wall." (indistinct) That is my lack of education. Not that there is nothing beyond this wall. My imperfect eyes cannot see, my imperfect senses cannot realize, but you can make your senses perfect to see God by a process. What is that? Bhakti-yoga. That is explained by Kṛṣṇa in the Bhagavad-gītā, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. In one place Kṛṣṇa has said, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Out of many millions of persons, one is very much anxious to make his life perfect. Everyone is not. They are simply working like cats and dogs. That's all. Nobody is interested how to make life perfect. Manuṣyāṇāṁ sahasreṣu, out of millions of person, one becomes interested how to make this life perfect. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, yatatām api siddhānām [Bg. 7.3], and out of many such perfect persons, who has made his life perfect, out of many such person, kaścid jana, kaścit vetti māṁ tattvataḥ, knows God. So God-knowing is not very easy job, but it can be made easy by a process, which is called bhakti-yoga. That is explained here

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

If we apply we apply our vāsu…, bhakti-yoga unto Vāsudeva, Kṛṣṇa-Vāsudeva means Kṛṣṇa. Vāsudeve bhagavati. So Vāsudeva is not ordinary person, He is Bhagavān, the Supreme Personality of Godhead. To show us mercy, He descends. That is His mercy. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7], if you take to devotional service… What is that devotional service? It is also very easy. It is not very difficult thing, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. If anyone comes in this temple, simply (aside:) Sit down. Simply offers a little obeisances, just bow down, māṁ namaskuru. And if you think of these Deities, man-manā bhava mad-bhakto, in this way, those who have become devotees, man-manā bhava mad-bhakto mad-yājī, you worship. These four principles, if you adopt, that is bhakti-yoga. That is bhakti-yoga. But the bhakti-yoga can be kept active by śravaṇaṁ kīrtanam. Just like you are hearing, I am speaking. This is kīrtanam, and you are hearing, both we are benefiting.

śravaṇaṁ kīrtanam viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nive…

[SB 7.5.23]

These are the nine different procedures of bhakti-yoga. The first thing is śravaṇam. If we simply keep these Deities here, we may see. But if we don't hear about Him, then it will be happening. Then it will be happening. Just like in India it has become. Because they have given up the process of śravaṇaṁ kīrtanam, therefore they are feeling now… Everywhere, not only India, everywhere, because they have given up bona fide śravaṇaṁ kīrtanam, hearing and chanting about God, it has become a burden and they are trying to sell the temples and churches. So don't stop. If you stop this śravaṇaṁ kīrtanam, then you have to…, gradually you will diminish in your devotional service. That is called bhakti-yoga. Bhakti-yoga begins from śravaṇam, from hearing. Śravaṇaṁ kīrtanam viṣṇoḥ. So Kṛṣṇa also says in the Bhagavad-gītā that if we want to know Kṛṣṇa, God, then it has to be known through bhakti-yoga, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. Not by other means. Then Kṛṣṇa would have declared that you can understand God by haṭha-yoga, or jñāna-yoga, or dhyāna-yoga, or karma-yoga. There are so many yogic principles. But Kṛṣṇa summarizes all the yoga system in the 6th chapter of the Bhagavad-gītā,

yoginām api sarveṣāṁ

mad-gatenāntarātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo…

[Bg. 6.47]

The first-class yogi is he who is constantly twenty-four hours thinking of Kṛṣṇa. And Kṛṣṇa also says, man-manā bhava mad-bhaktaḥ, think of Me always. So our process, the bhakti-yoga process is very simple, we chant this mantra, Hare Kṛṣṇa Hare Kṛṣṇa Kṛṣṇa Kṛṣṇa Hare Hare/Hare Rāma Hare Rāma Rāma Rāma Hare Hare (devotees join in chanting). So as soon as we chant Kṛṣṇa, this name, this holy name, and as soon as we hear about Him, Kṛṣṇa, Hare Kṛṣṇa, immediately we remember what is Kṛṣṇa, śravaṇaṁ kīrtanam, smaraṇam. Smaraṇam means remembering. In this way if we continue always thinking of Kṛṣṇa, remembering about His name, fame, quality, pastimes, then your life is perfect. That is described here, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. Bhakti-yoga, this is bhakti-yoga, hearing, chanting, remembering, worshiping, offering obeisances, to become friend, top become servant, and dedicate everything to Kṛṣṇa. These are the different process of You accept all, or one, two, three, as you can. And even if we accept one only, then your life will be perfect. If you simply come here and hear, your life will be perfect. If you do not worship, if you simply come-therefore we are opening centres all over the world-if you simply come here and kindly hear what we are speaking about God, your life will be successful. Simply by śravaṇam.

Just like example is Mahārāja Parīkṣit. Mahārāja Parīkṣit, he had only seven days time of his life-that is the beginning of Śrīmad-Bhāgavatam. He simply heard, he listened carefully about Kṛṣṇa and he became perfect. He simply listened, he had no other business. Similarly Śukadeva Gosvāmī, he simply described, chanted about Kṛṣṇa, he became perfect. Prahlāda Mahārāja, he was being punished and chastised by his father in so many ways but he was simply remembering Kṛṣṇa. He became perfect. Hanumān, he was not even a man, he was animal, but his only business was to serve Lord Rāmacandra at any risk. He jumped over the ocean. He did not know any Vedānta philosophy, he was an animal. But he dedicated his life to serve Lord Rāmacandra. He took the risk of jumping over the sea. So in this way there are nine different process of bhakti-yoga. You can utilize all of them or you can utilize some of them, but if you stick to one only even, then your life will be successful. How life will be successful? That is also stated here, janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam [SB 1.2.7]. By bhakti-yoga process, your original knowledge will be revived.

What is that original knowledge? Original knowledge is that God is the Supreme Father, I am His eternal son, or eternal servant, as you… Son is always servant because son, real son is obedient and servant is also obedient. And as we have got distinction here, servant and son, in the absolute world there is no such distinction. A son is as good as the servant and servant is as good as the son. That is absolute world. Don't think "Why shall I become a servant?" No, whatever you like, you can become, but in relationship with God, everything is one. There is no such distinction. So janayaty āś…, this is jñāna, this is knowledge. That God is great, I am very insignificant small, my business is to serve. This is jñāna, this is knowledge. This is knowledge. If simply we can understand this little philosophy, that God is great, I am very small. We have got experience here. Just like the government is great and we are small so whatever the order is government, the government wants somebody, "Come and join this draft department," you have to join, do it. Because you are small. So we can see in our practical life, the great puts the little into his service. Nūnaṁ mahatāṁ tatra.

Just like we are powerful human being, we are killing so many animals because they are weak. Otherwise it is not possible that you can live at the expense of poor animals, because they are weak. So similarly, in God's relationship, there is no such thing that if you remain subservient to God, He will kill you. No, He will protect you. He is protecting everyone but if you become obedient devotee of God, there is special protection. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati [Bg. 9.31]. Kṛṣṇa declares in the Bhagavad-gītā, "My devotee will be never be vanquished." He'll give protection. He is giving protection everyone but a protection general, and protection special, for the devotee special protection. Just like a very nice gentleman, he loves everyone but he gives special protection to his own children.

So in this way try to understand the philosophy of God, that is bhāgavata. Bhāgavata discourse means to understand the philosophy of God. So this process. The religion means first-class religion means one who has learned to love God. That is first-class religion. And how to love God, how to practice that love? That is bhakti-yoga. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyam [SB 1.2.7]. Vairāgyam, the word, two things required in human life, knowledge and renunciation. Renunciation-try to understand what is renunciation-just like we, the members of the Kṛṣṇa society, we have renounced all material activities. That's all. That is renouncement. Our activities are surrounding only about Kṛṣṇa. We do not do anything except Kṛṣṇa business. We are publishing magazine, that is Kṛṣṇa. We are publishing books, that is Kṛṣṇa. We are going to the press, that is for Kṛṣṇa. We are going to the market, that is for Kṛṣṇa. We are cooking, that is for Kṛṣṇa. We are living, only for Kṛṣṇa. We are dancing for Kṛṣṇa. We are chanting for Kṛṣṇa. So we have renounced… The same things are there in the material life, publishing book or going to the press, typing, or microphone, or dancing, chanting, these are… But they are not for Kṛṣṇa, that is for sense gratification.

So vairāgya means no more working for sense gratification, that is vairāgya. That is renouncement. Only for working Kṛṣṇa, for the satisfaction of Kṛṣṇa, that is called vairāgya. And to attain this vairāgya, renouncement, one requires sufficient knowledge. That is called jñāna. So this knowledge and renouncement-two things required in human life. Just like in your country, some of the younger generation, they have renounced. That's a good qualification, but they have no knowledge. Renouncement and knowledge must be combined. Then your life is successful. Simply renouncement, you cannot stay. You renounce, again accept. Again accept. So these two things can be achieved very easily, that formula is given here, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu [SB 1.2.7]. Āśu means very quick. Just like these American, European boys, especially I have mentioned. Four years ago they had no knowledge of God. Now they have got knowledge of God and they have renounced all nonsense. They have no illicit sex, no intoxication, no gambling, no meat-eating. This is renouncement. So this renouncement and knowledge can be acquired, simply this method of bhakti-yoga, what is that? Thinking of Kṛṣṇa, man-manā, to become His devotee, to worship Him, and to offer Him obeisances. Only four things. That is called bhakti-yoga, if you adopt it gradually you will understand God and your life will be successful. Thank you very much. (end)

721018SB.VRN

Śrīmad-Bhāgavatam 1.2.7

Vṛndāvana, October 18, 1972

Pradyumna: "By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world." [SB 1.2.7]

Prabhupāda: So in the previous verse it has been discussed, what is first-class religion. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. In the lower animal life, lower species of life, there is no question of religion. We have discussed many times that there is a gradual process of evolution from low…, lower animal life to the human life. Aśītiṁ caturaś caiva. Aśīti means eighty, catura means four, lakṣām, eighty-four lakhs, 8,400,000. Non… To tell…(?) Janma paryayāt. This is the evolution. From lower animals, from fish to plants, trees, insects, reptiles, birds, beasts. In this way, we come to the human form of life, and this human form of life is meant for dharma. Practically also, we see that the state laws, state laws are meant for the human beings. State laws are not for the animals. Animals, they do not require to observe the state laws. Neither they are able to do so. That is the difference between animal and human being.

So therefore dharma begins from human life. Dharma is the law given by the Supreme Personality of Godhead. Just like laws are given by the state, similarly the dharma is given by the Supreme Personality of Godhead. And it is meant for the human beings, not for the animals. But at the present moment, they are trying to go back to the animal life. Therefore dharma is neglected. Or practically there is no dharma. Just yesterday, the chief minister also came. He was speaking that "It has become a fashion of the modern age that to become irreligious is religious." Yes. That is fact. Therefore in any human civilization, any human society, it doesn't matter whether they're following the Vedic principles or other principles, there is a system of dharma in every human society. That is the beginning of human society. Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. If there is no dharma, religious principles… Religious principles includes all moral principles also, social principles, social laws, economic laws. Dharma, artha, kāma, mokṣa [SB 4.8.41, Cc. Ādi 1.90]. Dharma is the beginning. Then artha, economic development; then sense gratification; then mokṣa, one after another.

So dharma is the life of human beings. And there are different types of dharmas. Not that, as some rascals say, that all dharmas are equal. No. According to qualities. There are three qualities, three modes of material nature. So one who is attached to the lowest quality, ignorance, his dharma is different from the person who is in the highest level of goodness. Therefore there are brāhmaṇa's dharma, kṣatriya's dharma, vaiśya's dharma and śūdra's dharma. So what is śūdra's dharma, that is not brāhmaṇa's dharma, because śūdra cannot execute the dharma of the brāhmaṇa. And the brāhmaṇa also cannot come down to the status of śūdras. These are Vedic principles. Therefore in the Vedic society there are divisions: this class of men are brāhmaṇas, this class of men kṣatriyas, this class of men are vaiśyas. Everything, their qualities and their activities, are mentioned in the Bhagavad-gītā. Samo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. Śauryaṁ vīryaḥ yuddhe cāpy apalāyanam īśvara-bhāvaś ca. Just like seven qualities for the kṣatriyas, seven qualities, nine qualities for the brāhmaṇas, three qualities for the vaiśyas, and one quality for the śūdras.

But the ultimate goal of life is to attain bhakti-yoga. Therefore in this verse it is said,

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

To execute religious principles means gradually elevated to the highest principle of knowledge. The highest principle of knowledge is bhakti-yoga. Bhakti-yoga. Therefore, in the Śrīmad-Bhāgavatam, in the beginning, it has been described what kind of dharma is described in the Śrīmad-Bhāgavatam. There are different types of dharma. Dharmaḥ projjhita-kaitavaḥ atra. In the Śrīmad-Bhāgavatam, in the introduction, Vyāsadeva is giving you introduction: dharmaḥ projjhita-kaitavaḥ atra. "All kinds of cheating religious systems are swept away, thrown away, kicked out." Kicked out. Projjhita. Prakṛṣṭa-rūpeṇa ujjhita. Just like we sweep over some room to get out the dust, similarly, dusty, hazy system of religion is completely thrown away. Dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ vāstavaṁ vastu, vāstavaṁ vastu vedyam atra [SB 1.1.2].

This is meant for paramo nirmatsarāṇām, this dharma. Paramo nirmatsarāṇām. Paramo nirmatsara means Vaiṣṇavas. Vaiṣṇava is not envious. They are very merciful. Just like Gosvāmīs. Lokānāṁ hita-kāriṇau, nānā-śāstra-vicāraṇaika-nipuṇau sad-dharma-saṁsthāpakau, lokānāṁ hita-kāriṇau. This dharma, vaiṣṇava-dharma, rūpānuga-dharma, following the footsteps of Rūpa Gosvāmī, that is meant for paropakāra. All other dharmas, any dharma, they execute dharma for personal benefit. Just like in Christian religion, they pray to God… Everyone, not only Christians. Hindus, Muslims, they go to God to pray something for personal gain: "O God, give us our daily bread." So the same prayer is offered by everyone under different shape only. So in the calculation of Śrīmad-Bhāgavatam, such dharmas, system of dharma, which is meant for sense gratification, personal interest, that is called kaitava-dharma, cheating. Cheating… Dharmaḥ projjhita-kaitavaḥ atra.

In this connection, Śrīdhara Svāmī has commented, artha mokṣavāṁś ca nirastham(?). Those who are aspiring after liberation, that is also rejected. Why? There are so many great saintly persons, jñānīs, philosophers; they're trying to get liberation. And it is cheating? Yes. It is cheating. Vyāsadeva says, kaitava, cheating. And a great commentator like Śrīdhara Svāmī, he also gives his confirmation that up to mokṣa-vāñchā, that is cheating. Why cheating? That is explained by Kavirāja Gosvāmī in his Caitanya-caritāmṛta. Kavirāja Gosvāmī says that,

kṛṣṇa-bhakta-niṣkāma, ataeva 'śānta'

bhukti-mukti-siddhi-kāmī-sakali 'aśānta'

[Cc. Madhya 19.149]

So bhukti-mukti-siddhi. Bhukti means karmīs, those who are aspiring after being elevated to the higher planetary system, Svargaloka, or higher status of life. That is called bhukti. And mukti, the jñānīs, nirbheda-brahmānusandhana, just to become merged into the existence of the Absolute Brahman. They are, they are called jñānīs, or muktīs, mukti-kāmī. Bhukti-kāmī. And siddhi-kāmīs means the yogis. They are aspiring after so many material opulences. So because they are demanding something, aspiring something for sense gratification, therefore that is cheating. That is not religion. Bhukti-mukti-siddhi-kāmī sakali aśānta. Aśānta. If you have, if you have got some intention to cheat others, then you will be restless, aśānta. But if you are simple, plain, then there is no aśānta. There is śānti.

But we are after śānti. We are not for aśānti. Therefore in the previous verse it has been explained, yayātmā suprasīdati, yenātmā suprasīdati. What is that? Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. Unless you come to the platform of bhakti, devotional service, there is no question of śānti. That is not possible. After all, everyone is hankering after śānti. So if for achieving śānti we follow some path which is full of aśānti, how we can get śānti? Therefore Bhāgavata says, dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2]. I am searching after śānti, but I am accepting, say, for karma… Karma, ordinary karma, a person is working hard, day and night, going here and there. Where is śānti? But because he's a fool, therefore working very hard, when he gets some money, he thinks it is śānti. He thinks it is śānti. But it is not śānti, because to get that money he has to undergo so much aśānti. But because they are flatterers, they, the modern civilization, they want śānti, and if somebody is chanting or is engaged in bhakti-yoga, they do not like it. They say, "They're escaping."

So actual śānti, if anyone wants śānti, as it is described in the previous verse, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. You can execute any type of religious system. It does not matter. But if it is leading you to the ultimate goal of life, bhakti, then you are successful. Why? The next verse says, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. Bhakti-yoga, the Adhokṣaja. In the previous verse it has been explained: adhokṣaja. And who is that Adhokṣaja? Adhokṣaja means "that you cannot realize by your sense perception." He's called Adhokṣaja. Now we have got our senses. If it is beyond our senses, then we become disappointed, that "We have got our senses. Everything we realize by our senses. And the Absolute Truth has to be understood by some method which is beyond our senses." That means, beyond our senses, the method or the system of religion beyond our senses means bhakti-yoga. Just to clear the disease. Bhakti-yoga is not sense activities. Bhakti-yoga is transcendental activities, beyond senses, beyond the three guṇas, three modes of material nature. That is explained by Kṛṣṇa Himself in the Bhagavad-gītā, māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate [Bg. 14.26]. There also, this very word has been used, bhakti-yoga. Avyabhicāreṇa bhakti-yoga. Not vyabhicārī.

Vyabhicārī and avyabhicārī. There are different types of… According to the person. Avyabhicāriṇī. Avyabhicāriṇī means just to the point, as it is described by the authorities. Just like Rūpa Gosvāmī. He describes the bhakti-yoga:

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

[Brs. 1.1.11]

So this is avyabhicāriṇī-bhakti, without any adulteration. There are so-called bhakti-yogas. They are not bhakti-yoga. Someone is thinking that "By executing bhakti-yoga, I shall become merged into the body of the Supreme." There are many. Superficially, they appear to be bhakti-yogīs, but at heart, they are nirbheda-brahmānusandhana. They clearly say also, śaṅkarera mata caitanyera patha(?). "When you adopt the process of Caitanya Mahāprabhu, that means chanting Hare Kṛṣṇa mantra, but ultimately we accept the opinion of Śaṅkarācārya." Śaṅkarācārya means nirbheda-brahmānusandhana, to become one with the Absolute Truth. This is Śaṅkara's philosophy. "When we are liberated, there is no more distinction between the Absolute and myself. I'll be, both of us, we become one, merge." This is the Māyāvāda philosophy. But Caitanya philosophy's different.

Caitanya philosophy is stated by Caitanya Mahāprabhu in His Śikṣāṣṭaka:

na dhanaṁ na janaṁ na sundarīṁ

kavitāṁ vā jagadīśa kāmaye

mama janmani janmanīśvare

bhavatād bhaktir ahaitukī tvayi

[Cc. Antya 20.29, Śikṣāṣṭaka 4]

Caitanya Mahāprabhu says, na dhanaṁ na janam. Dhanam, riches; janam means men, manpower; na kavitāṁ vā jagadīśa kāmaye. Kavitām, nice wife. So this means that it is not karma and jñāna. In the next line He says, mama janmani janmani. Jñānīs' process is to stop birth and merge into the existence of the Absolute Truth. So for jñānīs, there is no question of janma. "Finish this." Of course, the bhaktas, they also do not take birth again. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. But they get their birth in the spiritual world. But the jñānīs, they finish their any kind of birth, either material or spiritual. That is the difference.

So this definition, śuddha-bhakti, avyabhicāriṇī-bhakti, jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167], that is Caitanya Mahāprabhu's philosophy. And Rūpa Gosvāmī is following Caitanya Mahāprabhu's footprints. Therefore śuddha-bhakti. śuddha-bhakti, avyabhicāriṇī-bhakti is defined here. What is explained in the Bhagavad-gītā,

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

[Bg. 14.26]

Anyone who is engaged in pure devotional service, under the lotus feet of Vāsudeva, Kṛṣṇa, he's already liberated. He doesn't require liberation; he's already liberated. "How he can become, become liberated? He has not studied Vedānta. He has no sufficient knowledge. We see that he's illiterate, and he cannot read, write. What kind of liberation he has got?" The question may be. But because such questions are raised by atheist class of men, they cannot understand that how a so-called illiterate man also elevates himself to the highest platform of knowledge. That is explained here: janayaty āśu vairāgyaṁ jñānaṁ ca. Do not think that a devotee, who is on the adulterated platform of devotional service, can remain without knowledge. He's full of knowledge.

How he becomes full of knowledge? Yes. That is explained in the Bhagavad-gītā:

teṣām evānukampārtham

aham ajñāna-jaṁ tamaḥ

nāśayāmy ātma-bhāvastho

jñāna-dīpena bhāsvatā

[Bg. 10.11]

So Kṛṣṇa says, "To My devotees," teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam [Bg. 10.10], "those who are engaged twenty-four hours in unadulterated devotional service to the Lord," buddhi-yogaṁ dadāmi tam, "I give them intelligence how he can go back to home, back to Godhead." Why this is? Now teṣām evānukampārtham. Special favor for these persons who are twenty-four hours engaged in devotional service under the direction of bona fide spiritual master. You cannot become a pure, perfect devotee unless you are directed by another pure, unadulterated devotee. Evaṁ paramparā-prāptam [Bg. 4.2]. So therefore Rūpa Gosvāmī has mentioned in his Bhakti-rasāmṛta-sindhu, ādau gurvāśrayam. You have to find out, you have to take shelter, not find out. You have to take shelter of a bona fide spiritual master. That is the beginning, ādau gurvāśrayaṁ sad-dharma-pṛcchā. Then you'll have to inquire, inquiry, sad-dharma, about pure devotional service. That is sad-dharma. Sad-dharma-pṛcchā. Sādhu-vartmānuvartanam. Sad-dharma-pṛcchā. You learn something about devotional service, but the devotional service should be executed by following mahājana. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. Therefore we are Rūpānugas. We follow the footsteps of Śrī Rūpa Gosvāmī, Sanātana Gosvāmī.

So sādhu-vartmānuvartanam. Narottama dāsa Ṭhākura says: sādhu-śāstra-guru vākya, tinete kariyā aikya. You must learn from guru, from śāstra, what is actually pure devotional service. Just like Bhakti-rasāmṛta-sindhu. One should read thoroughly this Bhakti-rasāmṛta-sindhu to understand the science of devotion. Sādhu-śāstra. And the śāstra means it is enunciated by sādhu, Rūpa Gosvāmī. You cannot read anyone's book. If he's approved sādhu, you can read his book. Then you'll be benefited. If you read hodge-podge, then you will not be able to understand. Therefore sādhu. And sādhu means he gives quotation from śāstras, authorized śāstra He's sādhu. Sādhu will not give anything manufactured by him. No. He's not sādhu. Sādhu means whatever he'll speak, immediately he'll give evidence from the śāstra. Sādhu-śāstra-guru. And guru means who is following sādhu and śāstra. The guru does not follow sādhu and śāstra, who does not follow Rūpa Gosvāmī, does not follow shastric injunction… Shastric injunction is that if one wants to become leader, if one is the spiritual leader or political leader or brāhmaṇa, he must give up four principles of sinful life: illicit sex life, intoxication, gambling and meat-eating, fish-eating. He must give up. This is called sādhu-mārgānugamanam. If you don't follow these principles, then how you are following sādhu? If you are intoxicated, if you are fond of smoking, drinking, gāñjā, biḍi, wine, even chewing pān… Pān is also intoxication. Drinking tea. These are all intoxication. So if you are addicted to these habits, how you can be sādhu? Sādhu-mārgānugamanam.

So… But if one, therefore, engages himself, vāsudeve bhagavati bhakti-yoga… Vāsudeve bhagavati. Then you have to follow the devotees of Vāsudeva. Tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. Guru, who requires a guru? Jijñāsuḥ śreya uttamam. One who is inquisitive to learn about the transcendental science, he requires a guru. It is not a fashion that we keep a guru. Just like sometimes we keep a dog. Yes. A pet, pet dog, pet cat. So that is for my sense gratification. Guru, I keep a guru, a poor man guru, and guru wants some money from me. Then guru, śiṣya says, "My dear guru, if I do not eat meat and fish, my health will fail." "All right, I order you. Under my order you can do that." This kind of compromise is not there. That is not guru. The guru thinks that "If I say 'Don't eat meat,' then this disciple will go away, and there is no chance of getting money from him." That kind of compromise is not required. And nobody requires to have a guru if he has got such attitude.

Guru, accept guru means you must surrender there. Samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham. Tad-vijñānārthaṁ sa gurum eva abhigacchet, śrotriyaṁ brahma-niṣṭham [MU 1.2.12]. Tad viddhi praṇipātena [Bg. 4.34]. Bhagavad-gītā says that "You learn from guru by praṇipāta, surrendering." The whole system is surrender. So vāsudeve bhagavati bhakti-yogaḥ [SB 1.2.7]. Bhakti-yogaḥ prayojitaḥ means in order to enter into bhakti-yoga one has to first of all surrender to a bona fide spiritual master. Ādau gurvāśrayam. This is the beginning of bhakti-yoga. And what kind of guru? An… That is also explained in the śāstras: śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam. Guru must be śābde pare ca niṣṇātam [SB 11.3.21]. Śābde means śabda-brahman, Vedic knowledge. He must be dipped into the Vedic knowledge, śābde pare ca, and in devotional service, śābde pare ca niṣṇātam, brahmaṇy upaśamāśrayam. And accepting the Supreme Brahman, Paraṁ Brahman, as the ultimate goal of life. Not he has got any other goal of life. These are the signs of guru.

So to attempt vāsudeva-bhakti means perfection of life. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. If we execute pure devotional service into the lotus feet of the Supreme Personality of Godhead, then jñānam, janayaty āśu vairāgyam. This is the test of bhakti. Janayaty āśu vairāgyam. A man is tested how much he has advanced in bhakti-yoga by his detachment from material enjoyment. If you, if one is attached to sense enjoyment, at the same time, he poses himself as a great devotee, that cannot work. Just like if you are eating something, then there will be no hunger. A man is hungry so long he does not eat something. So if, if he, if you say, "Yes, I have eaten so much, and still, I am feeling hungry," that cannot be. Actually if you have eaten, then you must not feel hungry. Similarly, if you have actually tasted bhakti-yoga, then there will be no more material attachment. This is the test. Not that artificially keeping a big tilaka on forehead and thinking within always "How to get money, how to get woman?" That kind of is not… They, there…, there will be no more hunger for these material things, especially woman and money. That is the test of bhakti.

Therefore that pure bhakti-yoga can be attained only by executing devotional service to Vāsudeva. Otherwise it is not possible. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyam [SB 1.2.7]. Without vairāgya, there is no question of liberation. Of course, a devotee's not hankering after liberation. Why he should hanker after? As soon as he's a pure devotee of Vāsudeva, he's already liberated. Already liberated.

māṁ ca yo 'vyabhicāreṇa

bhakti-yogena sevate

sa guṇān samatītyaitān

brahma-bhūyāya kalpate

[Bg. 14.26]

Brahma-bhūyāya. At the present moment, in our conditional state, we are jīva-bhūta. And when we become actually situated in our spiritual platform, that is called brahma-bhūtaḥ. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. So everything, there is link. So bhakti-yoga means detachment and knowledge. Somebody thinks like that, foolishly, that "Bhaktas are generally fools and rascals, and therefore they take to bhakti-yoga." But actually that is not bhakti-yoga. One who has taken to bhakti-yoga, he cannot be fools and rascals. He must be very learned. Svayam eva sphuraty adaḥ.

How he becomes learned? Now, svayam eva sphuraty adaḥ. Everything becomes revealed. Kṛṣṇa reveals. Nāśayāmy ātmā, ātma-bhāvastho jñāna-dīpena bhāsvatā. If one is pure devotee, then Kṛṣṇa, from within, He will give knowledge. The Kṛṣṇa… Just like Kṛṣṇa is giving knowledge to Arjuna. He's a gṛhastha. He's a soldier. He's not even a brāhmaṇa. But who can be greater man of knowledge than Arjuna? Because he's directly receiving from Kṛṣṇa. And who can be greater teacher than Kṛṣṇa? So Kṛṣṇa says that "If you are engaged twenty-four hours in devotional service," then, Kṛṣṇa says, "from within," He will give all knowledge. Therefore vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. If you actually engage in the devotional service of Vāsudeva, then jñāna and vairāgya automatically becomes revealed unto you. There is no endeavor.

Thank you very much. [break]

Devotee: …keep a compromising spiritual master like a dog. Are these people considered to be more unfortunate than the people who have no desire for spiritual life, because they are making just some artificial show?

Prabhupāda: According to Īśopaniṣad, they are most unfortunate. Because they are keeping the show of spiritual master, but within they have got a different, ulterior purpose. So they are more unfortunate.

Devotee: Because they are pretending?

Prabhupāda: Yes. Those who are not pretending, simple, ignorant, they are not unfortunate. But those who are pretending, they're most unfortunate.

Devotee: Where is that śloka, what, what's Kṛṣṇa say? It starts: brahma-bhūtaḥ…

Prabhupāda: It is Bhagavad-gītā.

Devotee: Bhagavad-gītā.

Prabhupāda: So begin… (end)

731113SB.DEL

Śrīmad-Bhāgavatam 1.2.7

Delhi, November 13, 1973

Prabhupāda:

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

Vāsudeve bhagavati. Vāsudeva is another name of Kṛṣṇa because Kṛṣṇa appears as the son of Vāsudeva. Whenever Kṛṣṇa appears, He appears as the son of Vāsudeva and Devakī. Kṛṣṇa is the origin of everyone. So how there can be a father and mother of Kṛṣṇa? Kṛṣṇa is described as sarva-kāraṇa-kāraṇam [Bs. 5.1], the cause of all causes. Kṛṣṇa says in the Bhagavad-gītā, aham ādir hi devānām [Bg 10.2]. Devānām, the demigods. The first demigod is Lord Brahmā, the first living creature within this universe. Then Viṣṇu, then Lord Śiva, then other demigods, Indra, Candra, Sūrya-many, some millions. So how Vasudeva can become His father so that His name is famous as Vāsudeva, "son of Vasudeva"? The thing is that Vasudeva formerly underwent severe austerities, and he wanted a son like Kṛṣṇa. So Kṛṣṇa agreed, that "Like Me, there is nobody else." Kṛṣṇa is asamordhva. Nobody is equal to Him; nobody is above Him. Therefore Vasudeva, in his previous birth, he wanted like…, a son like Kṛṣṇa. So he could not find anyone like Him. Therefore He agreed Himself to become his son.

The idea is that Kṛṣṇa, the Supreme Personality of Godhead, when He comes upon this material world just like ordinary human child, He accepts His devotee as His father, His devotee as His mother. That is the way. Therefore Kṛṣṇa appeared as the son of Vasudeva, and He is well-known as Vāsudeva. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. In the Bhagavad-gītā it is said that a person advancing in spiritual knowledge must come to the point of understanding Vāsudeva, Vāsudeva. Then his knowledge is perfect. Bahūnāṁ janmanām ante [Bg. 7.19]. Not ordinary men, but those who are actually searching after the Supreme Absolute Truth, such persons, bahūnāṁ janmanām ante, after many, many births of searching like that, he understands that "Vāsudeva is everything." Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. Such mahātmā, or advanced soul…

Mahātmā and kṣudrātmā, or durātmā. Those who are advanced in spiritual knowledge they are called mahātmā. And the symptom of mahātmā is: mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ bhajanty ananya-manasaḥ [Bg. 9.13]. Mahātmā is not changing a dress or having a big beard. [break] Mahātmā is described, who is mahātmā. Mahātmā. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. Mahātmā is not under the control of this material energy. He is under the shelter of spiritual energy, daivī-prakṛti. And the symptom is bhajanty ananya-manasaḥ: he has no other business than to serve the Supreme Personality. Bhajanti. Bhaja sevāyām.

This bhaja-dhātu is used in the sense of service, bhajanti. The bhajanti word is used in Bhagavad-gītā many places. Bhajanti. Ārtaḥ arthārthī jijñāsuḥ. Catur-vidhā bhajante mām. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. Sukṛti. Sukṛti means pious. Those who have done pious activities, they come to the position of bhajanti. Not always. That is also explained in another place. Yeṣāṁ tv anta-gataṁ pāpam. Those who have finished their sinful activities… Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām. Those who are actually engaged in pious activity… Therefore, according to our Vedic civilization, people are advised to act piously. If a man is very poor, he has nothing to give in charity or make sacrifice, "Go to the Ganges, take your bath." That is also pious. Pious activities. So in this way the whole life, whole Vedic civilization, is based on inducing people to engage, to be engaged in pious activities. Because by acting piously, one day they come to the stage of bhajana.

India is trained… By culture, by birth, the land of Bhāratavarṣa is puṇya-bhūmi. Still, you will find in Kumbha-mela many millions of people will come to take bath, to take a dip into the Ganges, because they think it is pious. So through the veins of Indians, the spiritual fluid is flowing. Unfortunately the leaders are misguiding them, and they are becoming atheists generally. It is very regretful situation.

So anyway, after many pious activities, one may come to the platform of bhagavad-bhajana.

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

[Bg. 7.16]

Four classes of men. Those who are distressed, ārta, suffering… Everyone is suffering, but those who are acute with suffering… Ārtaḥ arthārthī. Those who are in need of some money. Artha, jijñāsuḥ. And inquisitive what is God. And jñānī, means actually those who are in knowledge. They are searching after. Four classes of men begin bhajana. Not the others. Opposite numbers are na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Those who are duskṛtina, background is simply sinful activities, they cannot take.

So here in the Śrīmad-Bhāgavatam, Sūta Gosvāmī is explaining in the meeting of Naimiṣāraṇya. He says, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. If you begin your bhakti-yoga, vāsudeve bhagavati… Bhakti-yoga can be applied only to vāsudeve bhagavati. Bhakti-yoga is not applied anywhere. The śāstra does not say. Bhakti means "to serve," and yoga, "the process." That is described in the Bhagavad-gītā also. Bhagavad-gītā is bhakti-yoga. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. Mad-āśrayaḥ. After taking shelter of Kṛṣṇa or representative of Kṛṣṇa… Kṛṣṇa, or representative of Kṛṣṇa, you have to take shelter. Mad-āśrayaḥ. Narottama dāsa Ṭhākura said, āśraya lañā bhaje, kṛṣṇa tāre na hi tyaje(?). Anyone who takes āśraya and begins his bhajana, kṛṣṇa tāre na hi tyaje, Kṛṣṇa cannot give him up. Kṛṣṇa will accept him. And in the Bhagavad-gītā it is said, tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. In the Bhāgavata also it is said, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam [SB 11.3.21]. Those who are inquisitive, brahma-jijñāsā, jijñāsuḥ śreya uttamam…

Śreya means the ultimate benefit goal of life. People are very much attached to the immediate benefit. Just like children. Children, if you give him two paise-worth lozenges, he is very much attached. But if you want to engage him in education, he is not very much attached. So there are two things, śreya and preya. Preya means immediate enjoyment, and śreya means future benefit. So śreya uttamam. Everyone is doing something. Just like a child is being educated for future happiness. But this happiness, this material happiness, is temporary. Even if you are educated very nicely, become a big lawyer or high-court judge or anything big post, they are all temporary. Because as soon as the body is finished, everything is finished. Then again you have to take birth. There is no guarantee what kind of birth. Suppose you get birth again in human society. Then you have to take again education, again endeavor, if you want to become some big post. Therefore everything here is temporary, anitya. Anitya. Anitya means they are not permanent. But here it is said, śreya uttamam. Uttamam means udgata tamaṁ yasmād. This material world is called tamaḥ. Therefore Vedic advice is tamasi mā jyotir gama: "Don't remain in this darkness. Try to go to the light." Jyotir gama.

So uttama means… This word we have…, uttama. The uttama means transcendental, beyond this material world. So there is śreya, ultimate benefit of life, beyond this material world. So one who is interested the śreya, or ultimate benefit of life beyond this material world, for him there is need of accepting a guru. Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam [SB 11.3.21]. Uttamam, not for this… Generally, people go to accept a guru for some material benefit, for cheap āśīrvāda, so that he can become more opulent in this material world. But that is not śreya. These things will be finished. These things will be finished with your body, and body is sure to be finished. Mṛtyuḥ sarva-haraś cāham [Bg. 10.34]. Kṛṣṇa says in the Bhagavad-gītā that "I am the death, and I take away everything at the death, at the time of your… " Mṛtyuḥ sarva-haraś cāham. You make all asset. You make good bank balance, skyscraper building, good family, everything, but everything will be taken away at the time of death. Then another chapter. Then you do not know what chapter begins. That will depend on your karma. The same thing, contamination. As you have made your mental condition, sadā tad-bhāva-bhāvitaḥ [Bg. 8.6], you will get…, nature will give a similar body. This is going on.

Karmaṇā daiva-netreṇa jantur deha upapatti [SB 3.31.1]. By karma everyone is working, but even (everyone) is working in three modes of nature. This material world, there are three modes of nature: sattva-guṇa, rajo-guṇa, tamo-guṇa. So if you are working in tamo-guṇa, then you are preparing a body of tamo-guṇa. If you are working rajo-guṇa, then you are preparing a body for rajo-guṇa. Similarly, sattva-guṇa. Everything is described in the Bhagavad-gītā. What is the different result? Ūrdhvaṁ gacchanti sattva-sthāḥ. Those who are working in sattva-guṇa, they will go to the higher planetary systems. There are Janaloka, Maharloka, Tapoloka, Brahmaloka, Satyaloka, Siddhaloka. You'll go there. Ūrdhvaṁ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ [Bg. 14.18]. And if you want to remain in the middle planetary system, then that is rajo-guṇa. And jaghanya-guṇa-vṛtti-sthā adho gacchanti tāmasāḥ. And those who are working in tamo-guṇa, jaghanya, most abominable behavior, they will go to the animal kingdom or the lower planetary system. This is the process. As you are contaminating, kāraṇaṁ guṇa-saṅgo 'sya sad-asad-janma-yoniṣu [Bg. 13.22]. Sat and asat-janma. Why there are so many varieties of life? Cats, dogs, trees, aquatics, birds, beasts, human beings, demigods, civilized, uncivilized, so many. Why there are so many varieties? kāraṇaṁ guṇa-saṅgo 'sya. As he is associating with different types of qualities, he is getting a different types of body. This is going on.

Therefore Caitanya Mahāprabhu says,

ei rūpe brahmāṇḍa bhramite kona bhāgyavān jīva

guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja

[Cc. Madhya 19.151]

Caitanya Mahāprabhu says, "The living entity is rotating within this universe," brahmāṇḍa bhramite. Sometimes this planet, sometimes that planet, sometimes this body, sometimes that body. In this way he is rotating from time immemorial. But by chance, fortunate, by fortune, if he gets in touch of a proper guru and then he gets Kṛṣṇa… Guru-kṛṣṇa-kṛpāya. By Kṛṣṇa's mercy, he gets guru, and guru's mercy, he gets Kṛṣṇa, simultaneously-if he is actually serious about Kṛṣṇa, Kṛṣṇa consciousness. This is important, therefore. When we hear about Kṛṣṇa… Therefore sat-saṅga is required, to awaken that Kṛṣṇa consciousness, dormant Kṛṣṇa consciousness within everyone's heart. Everyone's heart, There is. Because he is part and parcel of Kṛṣṇa.

Just like a boy who has left his home from childhood. Somehow or other, he is separated from his rich father, loitering in the street. But he is reminded. He can remember. Similarly, we are all sons of the most opulent father. Aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ (Viṣṇu Purāṇa 6.5.47). Unfortunately, we have forgotten. We are thinking that "I am American," "I am Indian," "I am this," "I am that," and toiling and laboring hard, struggle for existence. Therefore the most beneficial welfare activity is Kṛṣṇa consciousness. We are reminding people that "You are son of such great personality, or Kṛṣṇa. Why don't you go back to your home? Why you are rotting in this material world, suffering?" This is the mission.

So required, this education. When one understands that "I am rotting here in this nasty place…" This is a nasty place. Not only this material planet, anywhere within this material world… Ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. Even if you go to the Brahmaloka, where the duration of life you cannot calculate and the standard of life is very, very good, but still, ābrahma-bhuvanāl lokāḥ punar āvartinaḥ, wherever you go, the janma-mṛtyu-jarā-vyādhi [Bg. 13.9] is there. You cannot avoid it. So this information, Kṛṣṇa consciousness, is even up above Brahmaloka. Therefore it is the most beneficial welfare activities in the world, Kṛṣṇa consciousness, to awaken Kṛṣṇa consciousness. So this awakening is possible when one is engaged in the devotional service of Vāsudeva, Kṛṣṇa. Just like these boys, these European and American boys, foreign, they have been engaged in the service of Vāsudeva. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, arcanam [SB 7.5.23]. This is arcana. This offering ārati, bhoga. And śravaṇaṁ kīrtanam, chanting Hare Kṛṣṇa mantra and hearing. These are the devotional processes, nine processes.

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

So this is called bhakti-yoga. So here it is said, vāsudeve bhagavati. Vāsudeve, Kṛṣṇa. Who is Kṛṣṇa? Bhagavān, bhagavati. He is not ordinary person, ordinary person. He is bhagavān. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. There are many bhagavāns, but the original bhagavān is Kṛṣṇa. Aham ādir hi devānām [Bg 10.2]. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. So in this way, Kṛṣṇa is the Supreme. Therefore here it is said, vāsudeve bhagavati. Don't consider Kṛṣṇa as human being. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Because He comes to show actually what is God, He comes as human being. That does not mean He is like us, human being. Just like in the prison house, if sometimes the governor goes to inspect and the prisoners think, "Oh, now governor is also one of us. He has become prisoner…" Just like Mahatma Gandhi went to the prison house, and the pickpocket, if he thinks, "Now Mahatma Gandhi is also one of us," this is wrong. This is wrong. Avajānanti māṁ mūḍhāḥ [Bg. 9.11]. Because he is mūḍha, the pickpocket, he is thinking that "Mahatma Gandhi is also like me." Or "The governor, he has come into the prison house; therefore he is also like one of us." No. Out of his mercy, he comes.

People are searching after God. The so-called speculators, big, big scholars, they are trying to understand God. "God may be like this, may be like that." Why "may be"? You do not know God. Just admit that you do not know. Why you are cheating? "May be" means you do not know. So why don't you say, "I do not know"? But these rascals will say "may be like this." And why "may be"? Here is God. "I am like this," Kṛṣṇa says. Kṛṣṇa says, "Here I am." Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. And He is worshiped by all sages, saintly persons. When Arjuna admitted Him that "Kṛṣṇa, You are paraṁ brahma," paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān puruṣaṁ śāśvatam [Bg. 10.12]. "You are puruṣa." Puruṣa means enjoyer. Śāśvata means eternally. Not that "You are now enjoyer and formerly You were something else." No. Śāśvataṁ puruṣam ādyam, original. So this is the appreciation of Kṛṣṇa. After reading Bhagavad-gītā, if you do not understand Kṛṣṇa, if you try to banish Kṛṣṇa, then what kind of reading of Bhagavad-gītā? This is all nonsense. If actually one understands Bhagavad-gītā, if he has actually studied, then… Just like Arjuna, he'll admit, "Oh, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]." That is Arjuna's experience after hearing Bhagavad-gītā. And he said that "You are accepted by great personalities, Asita, Nārada, Vyāsa, Devala, big, big personalities." So svayaṁ ca, "You are also speaking Yourself. We have heard from śāstras and authorities, and You are speaking personally; therefore I accept You that You are Parabrahman." This is the study of Bhagavad-gītā.

So God is explaining Himself personally, and He is accepted by authorities, not only in days of yore, formerly, but recently within five hundred, seven hundred years, big, big ācāryas-Śaṅkarācārya, Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī-big, big ācār…, stalwart, latest within five hundred years. Śrī Caitanya Mahāprabhu, everyone accepts Kṛṣṇa, the Supreme Personality of Godhead. And these rascals are searching out what is God. Just see their rascaldom! God is here, and he is searching. So those who are searching after God, and they are, if they are making some proposition, thesis, these are all nonsense, cheating. You do not know God. You admit. That is very good. But why you are making thesis? God is not subjected to your mental speculation.

That is confirmed in the Brahma-saṁhitā:

panthās tu koṭi-śata-vatsara-sampragamyo

vāyor athāpi manaso muni-puṅgavānām

so 'py asti yat prapada-sīmny avicintya-tattve

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.34]

Panthās tu koṭi-śata-vatsara. We have got experience of flying by the airplane. It goes five hundred, six hundred, thousand miles per hour. But here it is said panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi. On the airplane of the speed of air or on the speed of mind… You can understand the speed of mind. You are sitting here; immediately you can go to London, ten thousand miles away. The speed of mind you can understand. So here it is… Even on the speed of mind, not this one-thousand-mile speed or five-hundred-mile speed. On the speed of mind. The speed of mind means within second it can go millions of miles. That is the speed of mind. So it is said, panthās tu… And with that speed, if you go on, koṭi-śata-vatsara-sampragamyaḥ, for many millions of years to find out where is God, it is impossible. You cannot. You cannot. Panthās tu koṭi-śata-vatsara-sampragamyo vāyor athāpi manaso muni-puṅgavānām [Bs. 5.34]. And by whom? Muni-puṅga, great, great saintly persons. So still, avicintya-tattve, still, it remains avicintya-tattva. You cannot understand. Nāyam ātmā pravacanena labhyaḥ. In the Vedas it is said, "Simply by argument, speculation, you cannot understand." You have to understand God from God or from His representative. Otherwise it is not possible. This is the process.

So therefore it is said that vāsudeve bhagavati. If you engage yourself in devotional service, vāsudeve bhagavati bhakti-yogaḥ, not other yoga… Jñāna-yoga, karma-yoga, dhyāna-yoga, haṭha-yoga, they will not be appreciated. Because in the Bhagavad-gītā it is said, Kṛṣṇa said, bhaktyā mām abhijānāti [Bg. 18.55]. Kṛṣṇa never said, "By process of jñāna or karma or yoga…" No. You cannot. Bhaktyā mām abhijānāti. Or He speaks to Arjuna Bhagavad-gītā, bhakto 'si priyo 'si me [Bg. 4.3]. So without bhakti, without bhakti-yoga, there is no possibility of understanding what is God. Take it for certain. Therefore the Bhāgavata says, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. If you apply bhakti-yoga in the Supreme Personality of Godhead, vāsudeve bhagavati, then what will be the result? The result is janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam. Two things required for perfection of life: jñāna and vairāgya. Jñāna means perfect knowledge. What is that perfect knowledge? Ahaṁ brahmāsmi: "I am not this, American, Indian, or this and that. I am brahma-vastu. I am part and parcel of God. God is Parabrahman, and I am also part and parcel. Therefore I am also Brahman." The part and parcel of gold is gold. One has to realize that "I am not this body, matter. I am spirit soul, part and parcel of the Supreme Soul." That is called jñāna, not that M.A., Ph.D., D.H.C. These are not jñāna. They are different expansion of ajñāna.

The so-called university education, D.H.C., Ph.D., they are simply expansion of ajñāna. He is again… Therefore the more a person is so-called scientist, educated, he is more godless. That means he is going deeper and deeper into the ajñāna. Because jñāna means to know God. That is not real jñāna. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. Not ajñānavān. So if you do not God, if you do not know what you are, if you do not know what is your relationship with God, then what is your jñāna? That jñāna, for eating, sleeping, mating, the cats and dogs they have got. Do you mean to say to have better knowledge how to eat nicely, how to sleep more nicely or to have sexual intercourse nicely, is that jñāna? No. They are all ajñāna. They are the business of the cats and dogs. Real jñāna is to know ahaṁ brahmāsmi. Brahma-bhūtaḥ prasannātmā na śocati na… [Bg. 18.54]. That is real jñāna.

So vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. If you apply bhakti-yoga to Vāsudeva, Kṛṣṇa, the Supreme Personality, then very soon, janayaty āśu… Āśu means very soon. Janayaty āśu vairāgyam. Just see. These boys and girls of America and Europe, they were too much addicted, because their father, mother, their civilization is to be attached to material enjoyment. Actually, they were. Now see their vairāgyam. Practical. There is no theoretical. As soon as you engage yourself, vāsudeve bhagavati… These young girls… One of my student is, was… She is girl. She was a great artist, dancing girl in Australia. She gave up everything and came to me: "Swamiji, make me your disciple." I saw her father and mother in Australia. A very beautiful girl. Very big, big heading in newspaper that "Such and such girl has left everything." This is vairāgya. Very profitable business she was earning. All of them. They are all qualified. They are not like our Indian boys and girls, uneducated or illiterate. No. They are well qualified. They can earn any amount of money. But vairāgyam. Janayaty āśu vairāgyam. This, see practically. And jñānam. Bring any so-called swami and yogis and talk with them about jñāna. They will be, I mean to say, victorious, even they are with me for only four and five years.

So this is practical. This is not story. If you actually want jñānam and vairāgyam, then vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu [SB 1.2.7]. Very soon. Ahaitukam. Nobody can give any reason how this man has become… Actually, our Indians are appreciate…, "How these Europeans, Americ…, become so nice devotees." But ahaitukam. Ahaitukam. You cannot ascertain how the reason. It is Kṛṣṇa's favor. It is Kṛṣṇa's favor. So anyone can take advantage. We are preaching this Kṛṣṇa consciousness movement, that "You take to Kṛṣṇa consciousness, your life will be perfect." And what is the perfection of life? Jñāna and vairāgya. Because everyone is working under the wrong impression that "I am this body," therefore he is ajñāna. He does not know that "I am not this body." As soon as he comes to the understanding that "I am not this body; I am spirit soul," then jñāna, immediately he will inquire, "Then what is the activities of the spirit soul? So far I have worked for the interest of my this body, but I have done nothing with the interest of my spirit, as I am. I am spirit soul." That is bhakti-yoga. The activities of the spirit soul, the activities of Brahman, is bhakti-yoga. Bhakti-yoga is not material activities. Bhakti-yoga is spiritual, pure spiritual activities.

Therefore in the Bhagavad-gītā you will find, māṁ ca yo 'vyabhicāreṇa bhakti-yogena sevate [Bg. 14.26]. Avyabhicāreṇa, unadulterated bhakti-yoga. Yaḥ sevate. Anyone who is engaged in unadulterated bhakti-yoga, sa guṇān samatītyaitān brahma-bhūyāya kalpate, immediately he realizes his identification as Brahman. Sa guṇān. These sattva-rajo-tamo-guṇa, I have described already, he immediately transcends. Mukti means to get out of the influence of the sattva-guṇa, rajo-guṇa, tamo-guṇa. That is mukti. Now, here is the assurance by the Lord Himself: "Anyone who is engaged in unadulterated, without any mixture, without any adulteration, pure bhakti, then…" Avyabhicāreṇa bhakti-yogena yaḥ sev… Same thing as it is said in the Bhāgavata. Bhakti-yogena. Bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. Sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]. He immediately becomes transcendental to these material modes of nature and he becomes Brahman. Brahma-bhūtaḥ prasannātmā na śocati na… [Bg. 18.54]. These things are there.

So we require jñāna. Jñāna means to understand his own self. Our… Unless one understands that "I am not this body," there is no jñāna, anyone, however a scholar he may be. Therefore it is called māyayāpahṛta-jñānāḥ. If we say that a so-called educated person is in ajñāna because he does not know what he is, then… That was admitted by Sanātana Gosvāmī. He was prime minister of Nawab Hussein Shah Khan, and he joined Caitanya Mahāprabhu's movement. So he submitted himself, surrendered himself to Caitanya Mahāprabhu by saying that grāmya-vyavahāre loke kaha ei paṇḍita. Grāmya-vyavahāre: "By this usual way, my neighborhood persons they say, 'paṇḍita'." He was actually very learned scholar in Sanskrit and Arabic and Persian language. He was minister in Nawab Hussein Shah's government. So actually people used to address him, "Paṇḍitajī." But he admits that "These people call me paṇḍita, but I am such a paṇḍita that I do not know what I am. This is my paṇḍita." Grāmya-vyavahāre paṇḍita tāi satya māni, āpanāra hitāhita kichui nā jāni: "I am such a rascal that I do not know what is the ultimate goal of life, and these rascals address me as 'paṇḍita'."

So you will find many paṇḍitas like this, many learned scholars. And ask him, "What you are?" He is silent. "Wherefrom you have come?" Silent. "Where you are going?" Silent. "What is God?" Silent. So these kind of paṇḍitas will not save you. If you actually want to save yourself from dragging down again to the lower abominable species of life, then you must take to Kṛṣṇa consciousness, bhakti-yoga. Vāsudeve bhagavati. Then you will be enlightened. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyam [SB 1.2.7]. Because vairāgya means detachment, detachment. When you understand that "I do not belong to this establishment," then naturally you will be vairāgya, that "What interest I have got?" The karmīs are very much attached. Karmīs, they are working very hard. They are thinking that "This material advancement of life will make me happy." But that is not the fact. Therefore they are ajñānī. And the jñānīs, when they are baffled in advancing, or getting peace of mind, or peace by material activities, then they say brahma satyaṁ jagan mithyā, "This world is false. Brahman is reality." But if he does not engage himself in Brahman activities, then he will also fall, the so-called jñānī. That has been proved.

We have seen so many sannyāsīs. First of all they say, "This is false. The world is false. Let me take sannyāsa." And after remaining a few years of sannyāsa, then he learns how to eat meat, how to drink wine, how to associate with women. Then come. Then he must have some business, that philanthropic work, open some school, open some hospital. Why? If he is full(?) and the whole world is false, why you are interested in opening schools and hospitals and… [break] …to open hospital and open school. No. They are not very much interested. We are interested to open school if there is education for Kṛṣṇa consciousness, as we have opened in Dallas, Texas, small children. That we are interested because that is Kṛṣṇa. There is Kṛṣṇa. But we are not interested in so-called godless education. That is not our business.

So that is called vairāgya. Vāsudeve bhagavati, vairāgya. This is required. Bhaktiḥ pareśānubhavo viraktir anyatra syāt [SB 11.2.42]. This is the… Bhakti means when he realizes, God realization, then naturally he becomes unattached to material activities. That is the test. Not that simply by having tilaka or kaṇṭhi, one becomes a devotee. How much he is detached to the material attraction. That is the test. That is the test. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ janayaty āśu vairāgyam [SB 1.2.7]. If he has no vairāgya, if he is still attached to material things, his devotion is not yet…

So these things are very nice. I will request you to study what is bhakti, what is pure devotion, what is Vāsudeva. Everything is there. It is a science, great science. It is not sentiment, neither it is so-called religious faith. It is a science. Vijñānam. Yad vijñānaṁ samanvitaḥ. So people do not know. Therefore they take it as a religious movement and reject it. No. Don't reject it. It is a science. You try to understand if you have got brain. So this bhakti-yoga means pure bhakti-yoga. Bhakti-yoga. That is described by Rūpa Gosvāmī,

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

[Brs. 1.1.11]

Similarly, in the Nārada-pañcarātra it is stated bhakti-yoga:

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

So long we have upādhi, "I am American," "I am Indian," or "I am brāhmaṇa," "I am śūdra," or "I am black…" These are upādhi, because this is all bodily designation. This brāhmaṇa, kṣatriya, vaiśya, śūdra, these designation to make a systematic progress of human life. But actually, when one becomes pure devotee, he is above all these things. He is above all these things. Caṇḍālo 'pi dvija-śreṣṭho hari-bhakti-parāyaṇaḥ. "Even one is caṇḍāla, if he becomes a pure devotee, then he becomes better than a brāhmaṇa." They are not ordinary things.

So pure bhakti-yoga, this bhakti-yoga, means sarvopādhi-vinirmuktam [Cc. Madhya 19.170], one has to be free from all designation. Now, these boys and girls, they have forgotten. Either they are American or Indian or African, they do not remember. They know that they are eternal servant of Kṛṣṇa. That is pure bhakti. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. This is freedom. Nirmalam means mukti. Mala means dirty things. So long we are enwrapped with the dirty things, there is no bhakti. Tat-paratvena nirmalam. When this nirmala, when dirty things are washed away, you remain in pure spiritual life or spiritual body, then the indriyas, the senses… You have got senses. In the spiritual life you will also… Spiritual life does not mean without senses. Otherwise, why it is said hṛṣīkeṇa? Hṛṣīka means indriya, senses. The senses are purified, not the senses are gone. Just like if you have got cataract, if it is operated, the cataract is taken away, not the eye is taken away. Eyes must remain there. Then what is the use of treatment? Similarly, our senses, at the present moment they are contaminated. You have to make it purified. Tat-paratvena nirmalam. And when it is purified, hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170], with that purified senses, when you serve Kṛṣṇa, that is called bhakti.

So bhakti is not ordinary thing, this bhakti-yoga. You have to understand it. You have to practice it, under training, as these boys and girls are going. Then you will understand what is God. And as soon as you understand God, your relationship with God, then jñāna and vairāgya will be there. Jñāna. By jñāna you will understand that you are not this material, any product of this material world. This is called vairāgya, jñāna. And vairāgya means if you are not interested in this material world, then your real interest is spiritual life, that makes your life successful.

Thank you very much. Hare Kṛṣṇa. (end)

740421SB.HYD

Śrīmad-Bhāgavatam 1.2.7

Hyderabad, April 21, 1974

Pradyumna: (leads chanting, etc.)

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

Translation: "By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world."

Prabhupāda:

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

So the mission of human life is to acquire knowledge, jñānam, and vairāgyam, detachment. Jñānam means real identification, "What I am." In the conditioned stage of life we are passing on our days not in jñānam but ignorance, just like the animals. The animals, they have no jñānam. They are pulling on their life with the bodily concept of life. The dog is thinking, "I am dog. I am this body." He does not know whether he is "dog" or "cat". These names we have given him. But he knows it well that "I am this body." So this is not jñānam. This chance is available when we are no longer cats and dogs but human being. Then we can understand that "I am not this body." This is the difference between cats and dogs and human beings. The cats and dogs, they do not know that they are not the body. They are spirit soul. That they do not know. They know simply that "I am this body, and the necessities of body must be fulfilled somehow or other." That is their business. Whole day and night, they are working just to fulfill the necessities of his body, because there is no jñānam.

But in the human form of life, that is not the business. Therefore the Vedānta-sūtra says, athāto brahma jijñāsā: "This life, human form of life, which is achieved after evolution of 8,400,000's of forms of life…" It is called labdhvā sudurlabham idaṁ bahu-sambhavānte [SB 11.9.29]. Idaṁ śarīram. This human form of body is achieved, bahu-sambhavānte, after achieving many, many other lower forms of life. Jalajā nava-lakṣāṇi sthāvarā lakṣa-viṁśati. So many different forms of life we had to pass through to come to the standard of human life. Therefore this life is not meant for spoiling like cats and dogs. This is jñānam. The spoiling the life like cats and dogs means āhāra-nidrā-bhaya-maithuna… eating, sleeping, defending and sexual intercourse. These are the bodily demands. Sāmānyam etat paśubhir narāṇām. These are common formulas for the cats and dogs and the human being. But what is the meaning of human being? The human being is eligible to understand what is the value of life, what is the problem of life, how to make the solution. That is human life. Not that simply passing our days like cats and dogs working very hard.

Kaṣṭān kāmān arhate viḍ-bhujāṁ ye. In the śāstras this is warned again and again. Nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1]. This human form of life is not meant for satisfying the senses, kāmān kaṣṭān, with great difficulty. Now, eating is necessary, but a hog, he eats the most abominable thing, stool, but whole day and night he is searching out, "Where is stool? Where is stool? Where is stool?" So similarly, if human civilization is so made that simply for eating one has to work so hard day and night, so it is as good as the hog's life; it is not human life. Human life should be peaceful. They should get their foodstuff very easily, eat very nicely, save time for Kṛṣṇa consciousness. That is human life, not like hogs and dogs, simply searching after… But if we create such civilization like cats and dogs and hogs, then Kṛṣṇa will give us the chance to work day and night simply for eating, sleeping, mating and defending. That is the position now. We wanted it.

In Bombay we have got now six buildings full of tenants. So they are little disturbed because now we have taken possession of the land. They are thinking that "Swamiji will drive me, drive us some way or other." I told them that "I have got no children with me; neither my former family is coming to live. If I, suppose, vacate these houses, then I will fill up with my devotees. So why don't you become devotee? I don't charge anything from you." But that they are not agreeable. This is the position. Even if we offer that "You come with us, live with us peacefully, take little prasādam and chant Hare Kṛṣṇa," they will not agree. We have got hundred branches all over the world. At least, there are ten thousand men. Just as we do not work, we simply chant Hare Kṛṣṇa and get some prasādam… So there is no scarcity. There is no scarcity. Yoga-kṣemaṁ vahāmy aham [Bg. 9.22].

So actually, there is no scarcity of food. Kṛṣṇa is so kind. God is so kind. Eko yo bahūnāṁ vidadhāti kāmān. He is feeding many, many millions and trillions of living entities. In Africa there are millions of elephants. Who is feeding them? Kṛṣṇa is feeding them. So these economic questions, overpopulation question, these are not actually problems. Problem is scarcity of God consciousness. This is the problem. Therefore we are suffering. It is not my manufactured word. It was said by my Guru Mahārāja. He said that "I don't find any scarcity in the world except the scarcity of understanding Kṛṣṇa. That's all." So this jñānam… This is jñānam. Jñānam means that "I don't belong to this material world. This… My body is material, but I am different from the body." This is jñānam. So the necessities of my body, it must be supplied. It should not be neglected. But we should not be busy simply for the necessities of the body. We are spirit soul. The spirit soul has got its necessity. We must fill up that. Then we will be happy.

So this can be done, as it is prescribed here that,

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

The first thing, jñānam and vairāgyam… This human form of life is meant for jñāna and vairāgya. Jñāna means vairāgya, and vairāgya cannot be achieved without jñāna. These two are relative terms. So jñānam means that "I am not this body, and my relationship with my body, they are also not my necessities." This is called jñāna. And as soon as we understand that the simply necessities of my body are not required, that is called detachment, or vairāgya. Without jñānam, we are simply thinking that we must satisfy the senses. Body means the senses. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ [Bg. 3.42]. So in the bodily concept of life, or in ajñāna, this ignorance, our business is to satisfy the senses, that is called ajñānam, ahaṁ mameti [SB 5.5.8], sense gratification.

This whole world is going on on the basis of sense gratification. A man and a woman, or a male or female, they develop this idea of sense gratification. Therefore as soon as a girl is grown up or a boy is grown up, the father, mother get them married, because the sense of sense gratification is very strong. Therefore the system is, Vedic system is, or any…, this human civilization system is, to get them married. So puṁsaḥ striyā mithunī-bhāvam etam [SB 5.5.8]. So as soon as they are married, so tayor mitho hṛdaya-granthim āhuḥ, that sense of sense gratification becomes too much tied up. Tayor mitho hṛdaya-granthim. We have got already attraction. A man has got attraction for woman; woman has got attraction for man. Now, as soon as they are united, that attraction becomes more and more strong. Tayor mitho hṛdaya-granthim āhuḥ. Then ataḥ gṛha, as soon as they are married and united, they require one apartment, gṛha; ataḥ gṛha, kṣetra, then land for cultivating for producing foodstuff. Ato gṛha-kṣetra-suta, children; āpta, friends. Ato gṛha-kṣetra-sutāpta-vittaiḥ, and money. Janasya moho 'yam ahaṁ mameti [SB 5.5.8].

In this way the living entity becomes entangled and his sense of aham, "It is… I am this body and this property is mine," this sense increases, moha. It is called moha. Moha means actually nothing belongs to him. As soon as death will come, he has to change this body. Tathā dehāntara-prāptiḥ [Bg. 2.13]. He has to change the body. As soon as he changes the body, then everything is finished. His property, his wife, his children, his country, his society, everything, mṛtyuḥ sarva-haraś ca aham. Kṛṣṇa comes as mṛtyu. Kṛṣṇa comes as Śrī Kṛṣṇa, Śyāmasundara, dvi-bhuja Muralīdhara. He comes occasionally, yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7], for the devotees. The devotees want to see Him. Therefore He comes. But for the nondevotees, He also comes, but they cannot see. But Kṛṣṇa comes as death. Then they can see, "Here is Kṛṣṇa." Mṛtyuḥ sarva-haraś cāham [Bg. 10.34]. They're… Like Nṛsiṁhadeva. Nṛsiṁhadeva… God was challenged. Prahlāda Mahārāja was devotee. He was chanting Hare Kṛṣṇa mantra, and his father revolted: "Why you should chant Hare Kṛṣṇa? Where is Kṛṣṇa? Where is God?" This is the atheistic temperament. They'll simply defy God, or Kṛṣṇa.

So the atheistic and the theistic persons are always there. But the theistic persons, they see always God. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. That is the theistic. Santa, those who are theistic, advanced in devotional service, they are called santas, saintly person, premāñjana, because they have developed love of Godhead. In the previous verse it has been described, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. That culture required. You may belong to any type of religion. It doesn't matter. You may become Hindu, Muslim, Christian, or brāhmaṇa, kṣatriya… Whatever you may be, it doesn't matter. But if you are a religious person, the test is how much you have developed love of Godhead. Then it is tested. "Yes, you are nice." Sa vai puṁsāṁ paro dharmaḥ. That is the test. Otherwise it is useless. You may be Hindu, Muslim or… Whatever stamp you like, you can have it. But the real test is whether you have developed love of Godhead. That is wanted.

So that required. By love of Godhead you can see God every moment. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva [Bs. 5.38]. Sadaiva means twenty-four hours. People ask, "Whether you have seen God?" To see God is not difficult job. Simply you have to qualify yourself, love of Godhead. Then you can see. This is the formula. And if have not developed Kṛṣṇa consciousness, God consciousness, then also, you can see God in your own way, as prescribed in the śāstras. Just like Kṛṣṇa says, raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ [Bg. 7.8]. Kṛṣṇa says, "I am the taste of the water." So you are drinking water, and as soon as you drink, if you think that "Here is the taste of water, here is Kṛṣṇa," is it very difficult? Not at all difficulty. Prabhāsmi śaśi-sūryayoḥ. If you forget while drinking… Nobody can forget. But even intentionally you forget. So how you can check not seeing the sunshine and the moonshine? How it is possible. They say that "Have you seen God?" But why… You have seen also God, because Kṛṣṇa says, prabhāsmi śaśi-sūryayoḥ: "I am the sunshine." So who has not seen sunshine? So you have to begin seeing like that. Then if you remember Kṛṣṇa, that is also seeing. Seeing, spiritual seeing, does not mean simply to see by the eyes. Spiritual seeing means by chanting you can see, by describing you can see. Because Kṛṣṇa is Absolute. Absolute. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam [SB 7.5.23]. In either of these items, either you hear of Kṛṣṇa, then you are seeing Kṛṣṇa. When you chant about Kṛṣṇa, then you are seeing Kṛṣṇa. When you are thinking of Kṛṣṇa, you are seeing Kṛṣṇa. This is the process. This is called bhakti-yoga.

Therefore it is said vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. If you learn how to practice bhakti-yoga, and that is upon Vāsudeva, Kṛṣṇa… Vāsudeva… And bhakti-yoga therefore says, śravaṇaṁ kīrtanaṁ viṣṇoḥ. Not śravaṇaṁ kīrtanam of the politician. That will not help you. Śravaṇaṁ kīrtanaṁ viṣṇoḥ. If you hear about Kṛṣṇa, if you chant about Kṛṣṇa, if you think about Kṛṣṇa, if you offer worship to Kṛṣṇa, if you engage yourself with some service to Kṛṣṇa, if you offer everything for Kṛṣṇa, you'll see Kṛṣṇa always, twenty-four hours. This is the process. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. This is bhakti-yoga. Bhakti-yoga means always be engaged in Kṛṣṇa consciousness. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg. 9.14]. That is stated in the Bhagavad… Satataṁ kīrtayanto mām. These boys and girls who are in bhakti-yoga, they are satataṁ kīrtayanto kṛṣṇam. They are going… Sometimes we go to make membership with these books. So we have to speak about Kṛṣṇa. Satataṁ kīrtayantaḥ. They are cooking for Kṛṣṇa. They are dancing for Kṛṣṇa. They are singing for Kṛṣṇa. They are talking for Kṛṣṇa. They are going round the world for Kṛṣṇa. Everything for Kṛṣṇa. This is Kṛṣṇa consciousness and bhakti-yoga. Everyone can adopt these principles. Where is the difficulty? Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. In this way, if you practice bhakti-yoga, or Kṛṣṇa consciousness, practice Kṛṣṇa consciousness, then the result will be janayaty āśu, very soon…

Because big, big jñānīs, yogis, they are trying to become detached from the attachment of this material world. Yoga system means yoga indriya-saṁyamaḥ. They are practicing yama niyama āsana dhyāna dhāraṇā prāṇāyāma, all these, pratyāhāra. This yogic system, mystic yoga system, what is the meaning? Meaning: detachment, not other. Nowadays it has been taken, yoga practice means to become healthy. But actually, yoga practice is not for that purpose. Yoga means to connect with the Supreme. That is yoga. So there are different types of yoga, but in the Bhagavad-gītā it is said,

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

The first-class yogi, who is? Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā: "Who is always thinking of Me, Hare Kṛṣṇa." Chant Hare Kṛṣṇa, and you always think if Kṛṣṇa. Smaraṇam. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇam [SB 7.5.23]. This is bhakti-yoga, the simple practice, that if you chant Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare, tongue, your tongue is locked up and your hearing process is locked up. That is samādhi, immediately, absorbed in the thought of Kṛṣṇa. Samādhi.

Yoga practice means samādhi, comes to the samādhi point. This is samādhi. Bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām, samādhau na vidhīyate. But those who are too much materially attached, bhoga aiśvarya, material opulence… Bhogaiśvarya-prasaktānāṁ tayāpahṛta-cetasām. Apahṛta, bewildered. They are thinking by this material enjoyment, by material opulence, they will be happy. Therefore it is called apahṛta-cetasām. They cannot. But if you practice this bhakti-yoga, vāsudeva… The whole Kṛṣṇa consciousness movement is vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ [SB 1.2.7]. That's all. Why? Now, jñānam and vairāgyam. Jñānam means we are misidentifying that "I am this body, and the bodily emanations, my sons, my daughters… I have got bodily relation with my wife. Therefore my wife, and the productions, the sons, then grandsons, then daughter-in-laws, then son-in-laws…" In this way, we are clustering round. So that should be not rejected at once, but it should be taken into Kṛṣṇa consciousness. Then even there is attachment, that is called yukta-vairāgya, yukta-vairāgya. That is enunciated by Śrīla Rūpa Gosvāmī, that

anāsaktasya viṣayān

yathārham upayuñjataḥ

nirbandhaḥ kṛṣṇa-sambandhe

yuktaṁ vairāgyam ucyate

This vairāgyam, if I cannot… But vāsudeve bhagavati bhakti-yogaḥ. Then vairāgya will be there. In every family, you can worship Vāsudeva, Kṛṣṇa. Where is the difficulty? Vāsudeva will not occupy a very spacious room. Here is Vāsudeva, Kṛṣṇa. Even a small place, you can install Deity, Vāsudeva. And offer. You are eating… Yajñārthe karmaṇo 'nyatra. Offer Kṛṣṇa yajña-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ. After all, you have to cook. Nobody, no house is there, no man is there who is not cooking. Everyone is cooking. But cook it for Kṛṣṇa, all nice prasādam. This is bhakti-yoga. Install Deity. It is not that simply in the temple the Deity should be installed. Why not at your home? Everyone can do that. Kṛṣṇa can come within your room, a small Deity, although He is virāṭ-puruṣa. Aṇor aṇīyān mahato mahīyān. He can become greater than the greatest and the smaller than the smallest. That is His greatness.

So everyone can bhakti-yoga practice, simply under the guidance of proper spiritual master who knows the science of Kṛṣṇa. From him you take lesson. And it is not difficult, this bhakti-yoga practice. Actually, this was the practice in India in every home. There was Deity. At least, brāhmaṇa, kṣatriya, vaiśya, they had Deity, Rādhā-Kṛṣṇa, Sītā-Rāma, or Lakṣmī-Nārāyaṇa, or Nārāyaṇa śilā. Every house, it was being worshiped. But we have lost our culture. Vāsudeve bhakti-yogaḥ…, bhakti-prayojitaḥ. We have lost this culture. Revive it. Don't lose this opportunity of human life. Practice bhakti-yoga and be Kṛṣṇa conscious, and make your life successful. That is our mission. We are teaching. It is not a business, that "Give me some money; I will teach you." It is open. We are asking everyone, "Chant Hare Kṛṣṇa mantra." What is the difficulty? There is no loss. You haven't got to pay anything. Simply as these boys have learned to chant and dance, kṛṣṇotkīrtana-gāna-nartana-parau. This is the Gosvāmīs' teachings,"Chant Hare Kṛṣṇa mantra." And why should you go to see dancing elsewhere? Dance at home. Make family organization in that way. You will be happy. Then you will understand what is your position.

This is the main mission of human life, to understand his position. Sanātana Gosvāmī, the first disciple of Śrī Caitanya Mahāprabhu, he, when approached Śrī Kṛṣṇa Caitanya Mahāprabhu at Benares, Vārāṇasī, Kāśī, so he was minister, prime minister of Nawab Hussein Shah, very great man. But when he met Śrī Caitanya Mahāprabhu, he decided to retire from the service and join Śrī Caitanya Mahāprabhu's Kṛṣṇa consciousness movement. So about them it is said, tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat. They were very big, big leaders of the maṇḍala-pati. Maṇḍala-pati means big, big leaders of the society, because they were ministers, all zamindars. All big, big businessmen they used to see, they used to visit, because minister's business… So he was associating with highly aristocratic families and societies, but they gave it up. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati…, sadā tuccha-vat. Tuccha-vat means very… We are seeking after aristocratic society's association, to become big man, but these Gosvāmīs, although they were ministers, they decided, tyaktvā tūrṇam aśeṣa-maṇḍala-pati…, sadā tuccha-vat. Then what did they become? Bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau: "For the benefit of whole human society, they took the mendicant's dress." Just like in our political movement, Mahatma Gandhi also took the mendicant's dress, loincloth, these Gosvāmīs also… That is Indian culture.

So in a renounced… This vairāgya, vairāgya. Political vairāgya is different. The political vairāgya is that "I don't want things, anything, anything for me, but for my son, for my grandson, for my countrymen, for my this, that." Not like that. This vairāgya means vāsudeve: "I don't want anything personally for me, but I want everything for Vāsudeva." This is the difference between political mendicant and the spiritual mendicant. So these Gosvāmīs were spiritual mendicants, vairāgya. That vairāgya… Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat bhūtvā dīna-gaṇeśakau karuṇayā. Dīna. Dīna means this poor mass of people. They are very poor. Because they have no knowledge what is the aim of life, therefore poor in knowledge. Poor means one who is poor in knowledge. Material poverty, that is no consideration. That is coming and going. Tāṁs titikṣasva bhārata. That has been advised, that if you are little… Nobody is actually happy, even if you have got enough money. But still, there is unhappiness. But that they cannot understand. But actually, poverty is want of knowledge. Therefore the acquiring knowledge, that is real richness. That is real richness. That is called brāhmaṇa. Brahma jānātīti brāhmaṇaḥ. Therefore brāhmaṇa is respected by even the king. That was the system in India. Because they were rich in knowledge.

So richness of knowledge is required, jñānam and vairāgya. Vairāgya required, because we have been entangled in this materialistic way of life. Bhūtvā bhūtvā pralīyate [Bg. 8.19]. Tathā dehāntara-prāptiḥ [Bg. 2.13]. Another life, another body. I do not know what kind of body. Then another chapter. In this way our life is going on. Therefore we must have detachment from this materialistic way of life, changing one body to… But people are so ignorant, they do not take it very seriously. They think, "Let us go on. Eh, we don't mind. Whatever happens happens." That is not required. You must have knowledge. This knowledge is imparted from the very beginning of Bhagavad-gītā. Aśocyān anvaśocas tvaṁ prajñā-vādāṁś ca bhāṣase [Bg. 2.11]. People are talking very, very big, big talks, but all around this body, all around this body. Aśocyān. Gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ. About this body nobody is very serious if he is a paṇḍita. If he is a fool, rascal, then he is simply involved in the bodily problems. So that is called jñāna. But this jñāna can be achieved very easily. How? How it is easily?

That is also said in the Bhagavad-gītā. Teṣāṁ nityābhiyuktānām. Ah, no…

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

[Bg. 10.10]

If you engage yourself in the devotional service of the Supreme Personality of Godhead, Kṛṣṇa, Vāsudeva, then Vāsudeva, Kṛṣṇa, is within you. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. He is already there. Not that you have to find out Vāsudeva from anywhere. Vāsudeva is everywhere. He is also within. Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. Vāsudeva is within this universe, within your heart, or even within the atom. So Vāsudeva is every… Simply you have to find out. So how you can find out? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam [Bg. 10.10]. As soon as you engage yourself in the service of Vāsudeva with love and faith… That is being taught in Kṛṣṇa consciousness. With love and faith. Then Vāsudeva is already there. He knows what you are. You cannot cheat Him. When He understands that now you are serious about knowing, He says, dadāmi buddhi-yogaṁ tam: "I supply buddhi-yoga." Buddhi-yoga, that is yoga. The yoga, buddhi-yoga, means bhakti-yoga. Because it is said, dadāmi buddhi-yogaṁ taṁ yena mām upayānti te. This buddhi-yoga means "by which one can approach Me." It is clearly explained in another, Eighteenth Chapter, bhaktyā mām abhijānāti [Bg. 18.55]. Therefore buddhi-yoga means bhakti, or bhakti-yoga. Because without bhakti, you cannot understand Kṛṣṇa. And here Kṛṣṇa says, "I give him buddhi-yoga, intelligence. My dear devotee, you kindly do this. You will come to Me."

So you do not require… As soon as… Therefore it is called ahaitukī. A devotee is understanding everything without any cause. How it is? Because Vāsudeva is giving intelligence. Teṣām evānukampārtham aham ajñāna-jaṁ tamaḥ, nāśayāmi [Bg. 10.11]. So a devotee, sincere devotee, do not think that he is not in knowledge. He is perfect in knowledge because the knowledge is being imparted by the Supreme Personality of Godhead from within. Tene brahma hṛdā ādi-kavaye [SB 1.1.1]. As He did. He gave intelligence to Lord Brahmā how to create this universe. Similarly, He will give intelligence to you also if you become sincere in serving Vāsudeva. This is explained. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu [SB 1.2.7]. And as soon as you are getting knowledge, naturally you will be reluctant to this material sense enjoyment. Material world means sense enjoyment, and spiritual world means not sense enjoyment for personal sense enjoyment, but enjoyment of the Supreme Personality of Godhead. This is the… We have to learn, one after another, what is difference between material and spiritual. That is explained in Caitanya-caritāmṛta very nicely in two lines, ātmendriya-prīti-vāñchā tāre bali kāma [Cc. Ādi 4.165]. Lusty desires, or kāma, materialism, what is that? Now, ātmendriya-prīti-vāñchā, when one wants to fulfill his own desires of the own senses, that is called kāma. And kṛṣṇendriya-prīti-icchā dhare prema nāma. The same thing, when you want to satisfy Kṛṣṇa, then you become devotee.

You see the behavior of Arjuna. He wanted to satisfy in the beginning his own senses. "My dear Kṛṣṇa, if I kill my grandfather, my teacher Droṇācārya, my grandfather… No, no, it is impossible. I cannot do that. My brothers are…' That means he wanted to satisfy his senses. But when Kṛṣṇa instructed him Bhagavad-gītā, He inquired from Arjuna, "Now what is your decision?" Yathecchasi tathā kuru [Bg. 18.63]. Then he said that naṣṭo mohaḥ smṛtir labdhā tvat-prasādāt: "By Your grace, now my all illusion is over. I have got my original Kṛṣṇa consciousness." What is that? "My business is to satisfy You, not my senses." Then he became devotee. This is the… Vāsudeve bhagavati. If you engage yourself in the service, regulative principles… In the beginning you must follow the regulative principles. Then spontaneous love, then you will get.

So these things should be arising.

nitya-siddha kṛṣṇa-prema 'sādhya' kabhu naya

śravaṇādi-śuddha-citte karaye udaya

[Cc. Madhya 22.107]

This is already there in you; simply you have to awaken it. This Kṛṣṇa consciousness is already there in everybody. It is not that it is an artificial thing. Love for God is there already because we are part and parcel of Him. It is now covered, covered by material association. Acchedita. Just like the mirror is covered by dust, you cannot see, but you polish it, you will see your face, similarly, this bhakti-yoga process is polishing the mirror of your heart, and when it is nicely polished, you will see what is your position, what you are, what is your business, how you shall be happy. Everything will come out.

Therefore our request is that you take this Kṛṣṇa consciousness movement very serious and try to apply yourself in the service of Vāsudeva. The very simple thing… If you cannot do anything, you follow the instruction of Kṛṣṇa. As Kṛṣṇa says, raso 'ham apsu kaunteya. You are drinking water. While drinking water, as soon as you taste, the sweet taste, you simply remember, "This is Kṛṣṇa." Is it very difficult task? Not at all. Simply you have to agree. Raso 'ham apsu kaunteya prabhāsmi śaśi-sūryayoḥ [Bg. 7.8]. And as soon as in the morning you see the sunshine, "Oh, here is Kṛṣṇa." As soon as in the evening you see the moonshine, "Oh, here is Kṛṣṇa." And what to speak of when the Vedic reciters, brāhmaṇas, are chanting, oṁ tad viṣṇoḥ paramaṁ padam…, in the morning, "Oh, here is Kṛṣṇa. Here is oṁkāra." In this way you simply think of Kṛṣṇa. That is Kṛṣṇa consciousness, and your life will be successful.

Thank you very much. Hare Kṛṣṇa. (end)

720906SB.NV

Śrīmad-Bhāgavatam 1.2.8

New Vrindaban, September 6, 1972

Devotee: (leads chanting, etc., with Śrīla Prabhupāda responding with devotees)

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

Prabhupāda: That's all. So dharmaḥ svanuṣṭhitaḥ puṁsām. In the human society, there is always some kinds of religious institution. That is called dharma, faith. Real dharma means-that I have already explained-occupational duty. Constitutional duty, that is called dharma, functional duty. So real dharma, real religion is to become servant of God, or to render service to God. That is real religion. But we have manufactured so many religions. Different societies, different circumstances, different country. Therefore it is advised herewith that you may execute any kind of religious faith or [break] …principle, but the result should be [break] …perfect. You can say, "I am very perfectly executing the ritualistic ceremonies, and the tenets described in my scripture, Bible or Veda or Koran." That's very good. But what is the result? The result is that you must develop or increase your tendency to hear about God. But if your ultimate truth is impersonal Mostly they consider God has no form. Then if God has no form then what he'll hear about Him. Simply formless, formless, formless. How can you, how long you can go thinking like this, "God is formless"? If God is formless, then your idea of hearing about Him is finished, because formless, there is nothing, activities.

But actually God is not formless. Several times I have explained. God has got His form. (aside:) What is that sound? He is person. He has got His activities. Therefore in the Bhagavad-gītā it is said, janma karma, ajo 'pi sann avyayātmā bhūtānām īśvaro 'pi san. Although He is aja, nobody has to die, aja. Aja means birth. Nobody takes birth. Either the living entity or God, na jāyate na mriyate. In the Bhagavad-gītā it is said that the living entities, we are all living entities, na jāyate, they do not take birth, neither they do die. Na jāyate na mriyate vā kadācit, at any time. Then what is this death and birth? The death and birth is simply change of the body. The subtle body and the gross body.

Just like every night we die. The gross body remains inactive on the bed, and the subtle body takes me away. I dream, I go in the dreamland. I have gone to some friend, I am talking with somebody, I am working in a different way. That is our daily experience. This means that we have got two kinds of body. One body is this gross body, and the other body is subtle body, made of mind, intelligence, and ego. So foolish person, they do not see the subtle body, but the subtle body is there. Everyone will accept. I am working with my mind, intelligence and ego. Everyone knows. So although we cannot see the subtle body, it is there. So death means this gross body, this overcoat is left, and I am carried away by the subtle body, and I enter into another overcoat, or gross body. So practically this is called death. Because we have no vision of the subtle body, how the soul is being transferred or transmigrating from one gross body to another gross body, keeping the subtle body intact. And the subtle body is given up when one is liberated. And at that time he goes, when he is liberated, freed from this subtle body also, at that time he is promoted to the spiritual kingdom in spiritual body. Therefore while living in this gross body, we have to educate our subtle body in such a way that it becomes spiritualized completely.

The subtle body is mind, intelligence and ego. So if we think of Kṛṣṇa in the mind, always, and if we work intelligently for Kṛṣṇa, that is mind and intelligence. And if we change our false ego, ego means, "I am." So I am at the present moment thinking, "I am American," "I am Indian," "I am white," "I am black," like that. "I am human being," "I am animal," "I am cat or dog," so many things, "I am." This "I am" has to be changed. I am eternal servant of Kṛṣṇa. In this way, if you educate or transfer the activities of the subtle body, mind, intelligence, and ego, then, at the time of death, you give up this subtle body, material subtle body, mind, intelligence, and ego, and by your spiritual body you go back to home, back to Godhead. This is called Kṛṣṇa consciousness movement. Gross body, automatically we give up. Now, we should practice to give up the subtle body. To give up this subtle body, one has to develop love for God, prema. And the process is, how to give up the subtle body.

Ādau śraddhā, first of all śraddhā. Śraddhā means a faith or some respect. Actually it means respect. Just like you have come here out of faith and respect. So here they're talking about God. There is temple of God, let us go there. This is faith and respect. Ādau śraddhā. This is the beginning. Now, after coming here, when you hear about God, because we, our only business is, we don't talk here politics or sociology or anything. That comes automatically as subordinate things, but our business is to talk about God. So those who talks about God, they are called saintly person. There are two kinds of men within this world. Materialistic person and transcendentalist, or man interested in spiritualism. So those who are interested in spiritual life, they talk of self-realization. And those who are materialistic person, they also talk. They talk about this body, how to keep this body nicely. There are politics, sociology, welfare activities, so many things, all concerning to the body. So there are many talks, just like in the newspaper. In your country especially, bunch of newspaper. So many talks, advertisement, fashion, this news, that news, full up. So the materialistic person, they read the newspaper, but we read Śrīmad-Bhāgavatam. That is the difference. We are also reading. They are also reading. So nṛṇāṁ santi sahasraśaḥ, śrotavyādīni rājendra nṛṇāṁ santi sahasraśaḥ [SB 2.1.2]. Śukadeva Gosvāmī said to Parīkṣit Mahārāja, "My dear king, there are many hundreds and thousands of topics for the materialistic person." Sahasraśaḥ. Sahasraśaḥ means thousands, and that is a fact. So many novels, so many fiction, so many so-called philosophy, newspaper, cinema paper, this paper, that paper, so many. Sahasraśaḥ.

śrotavyādīni rājendra

nṛṇāṁ santi sahasraśaḥ

apaśyatām ātma-tattvaṁ

gṛheṣu gṛha-medhinām

[SB 2.1.2]

Apaśyatām ātma-tattvam. Because they do not know, they have no information of the soul, they are talking about this body. Or sometimes about this mind. Philosophical speculation, concoction. One philosophy is theorizing something, another philosopher is theorizing something. Lots of literature. All nonsense, because it is mental speculation. I speculate in one way, you speculate in another way. You refute me, I refute you. So therefore, these talks of the body and talks of the mind, there are varieties. Nṛṇāṁ santi sahasraśaḥ apaśyatām ātma-tattvam [SB 2.1.2]. Why they are engaged in so many talks? Because they do not know, apaśyatām. They have no vision of the soul, ātma-tattva. Gṛheṣu gṛha-medhinām. Gṛhamedhī, those interested simply to maintain this body, they are called gṛhamedhī.

Generally, atheist class, they have no interest in God. The atheist class long, long ago, thousands of years ago, there was atheist also. Because there are two classes of men always within this world, atheist and theist, asura and deva, devatā. So not that atheist class men have developed at the present moment. It may be the number has increased, but atheist class of men were long, long ago also. There was Carvaka Muni, he was also called muni. Muni means mental speculator, or thoughtful. So this Carvaka Muni, he also presented his philosophy, atheism, that ṛṇāṁ kṛtvā ghṛtaṁ yāvaj jīvet sukhaṁ jīvet. So long you live, you live very joyfully by enjoying your senses. This is atheistic principle. And in India the sense enjoyment principle is based on ghee, clarified butter, because if they get butter, they prepare so many nice preparations. You have also learned how to do it. (laughter) In India there are varieties. If you sometimes go to India… In Delhi there are shops, many varieties of foodstuffs, all from grains and fruits, that's all. Grain, fruits, ghee, sugar, and salt. Varieties, hundreds. So eating, sleeping, the basic principle is eating, sleeping, mating. So Carvaka Muni says that "Live very joyfully, and eat very nicely, enjoy your senses, finish your life. That is atheism. Apaśyatām ātma-tattvam [SB 2.1.2]. They have no vision that there is soul.

The soul is migrating, transmigrating. There are 8,400,000 species of bodies; and you are transmigrating from one to another, another, another, in this way. They don't care for it. Even if you are Hindu… [break] …he is informed, that if you are acting like this you are going to be a tree next life, "Oh, it doesn't matter, let me enjoy." You see. They say frankly, "If I become tree what is the harm? I shall forget." The people have become so rubbish that they have lost their self-interest. Just like if you say to a child that "You are always playing, you are not going to school, you are not becoming educated, you will suffer in your future life, you will have no position in the society." But if he says, "I do not care…" He may say that, but the risk is there. Similarly the modern human being, you inform him about the transmigration of the soul, and by his activities he is supposed to become next life very low grade animal, or aquatics, or reptiles. So if they are informed, if they do not care, that is not very good intelligence. This is a fact.

Just like, in my, this life, I can experience. In each stage of my life, I have my past, present and future. You are all young boys. You had your past, as a child, as a boy. Now you are young, and your future is also there as old, as I have become old. So in any stage of life, there is past, present, and future. So why not, I am old man, so when I shall die, why there is no future? There must be future. I had my past, I am at present, and there must be future also. The future is that I must get another body. That body may be of animal or trees or demigod or God. That is stated in the Bhagavad-gītā, yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg. 9.25]. You can prepare yourself for your next body. So ultimate goal is to get a body in the kingdom of God. That is-saṁsiddhiṁ paramaṁ gataḥ-that is highest perfection. You can get a body next in, as a human being in the rich man's family, or as a king, or as a leader, or as a cat, as a dog, as a tree. That will depend on your work. Similarly you can get your next body as associates of God, Kṛṣṇa. That is stated, that you can have, mad-yājino 'pi yānti mām [Bg. 9.25]. "Those who are My devotees, they come to Me," Kṛṣṇa says.

And what is the benefit of going to Kṛṣṇa? Mām upetya kaunteya duḥkhālayam aśāśvatam nāpnuvanti [Bg. 8.15]. "If someone comes to Me, then he does not get any more this material body to come to this material world." What is the harm if I come to the material world? That duḥkhālayam aśāśvatam [Bg. 8.15]. This material world is full of miseries, and that also temporary. Even if you accept that I shall adjust my miserable condition of life, but still nature will not allow you to live there. You may think that "We are Americans, we have got enough money, vast land, resources, I shall live as American." But you can live as American, say for fifty years. You'll not be allowed to live as American or as Indian or this or that. Even as Brahmā you will be not allowed. Brahmā has got his one day millions of years. He will also not be allowed. The ant will not be allowed, a cat will not be allowed, an elephant will not be allowed, a man will not be allowed, a demigod will not be allowed-to live forever. Hiraṇyakaśipu tried to live forever. He underwent severe penances to become immortal. It was not possible. That is not. Of course, the lunatic scientist says that "By scientific advancement we shall become immortal." They are lunatic. It is not possible. Because in the past there is no such incident, so in the present there is no such incident, how you can expect in the future such incident? That is not possible.

Therefore, intelligent persons, they should try to get the ultimate transmigration. Ultimate transmigration means go back to home, back to Godhead. That should be the actual aim of life. That is first class intelligent. But they do not know. Therefore we are trying to render our humble service to the human society, to give this information, that "You are trying for so many things for becoming happy, but instead of being happy, you are becoming hippie. So please take this Kṛṣṇa consciousness and actually you will be happy." That is our mission. That is our mission. Therefore the Bhāgavata says to this hu…, civilized human being, those who have got some religious principle, church, religious institution, that "You are executing your religious principles very nicely, that's all right. But if you do not develop the propensity for hearing about God…"

Just like we have got this temple. We are worshiping Rādhā-Kṛṣṇa Deity. That's all right. But side by side we must develop to hear about Kṛṣṇa. Otherwise it will be finished after a few days. Śravaṇaṁ kīrtanam [SB 7.5.23]. As soon as there will be no interest for hearing about God, all these churches and temples and mosques will be finished. In the Christian world that is happening, not only Christian, in other also. They are selling churches. Nobody is going to church, because simply officially going on Sunday without any enlightenment, without any understanding about God, how long it will be prolonged? It cannot be prolonged. People will be disinterested, and they will not go. Actually it is happening. There are so many churches, nobody is going. In London, I have seen. In your country also, there are so many churches vacant. We have purchased so many churches. In Los Angeles we have purchased that church. When it was running as a church, it was a deserted (indistinct). Since we have taken that, every night, every day, hundreds of people are gathering like this, because there is words of Kṛṣṇa. And people are hearing about Kṛṣṇa. Viṣvaksena-kathāsu yaḥ. So you can have your churches, temple or mosque, but if you do not develop your tendency to hear about God, then it will not be successful, śrama eva hi kevalam. Śrama eva hi kevalam.

Dharmaḥ svanuṣṭhitaḥ. Dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ notpādayed yadi ratim [SB 1.2.8], by going daily to the temple, or to the church, or to the mosque, or anywhere, any religious building or institution, if you do not develop your propensity to hear about God, then you have wasted your time. Śrama eva hi kevalam. Going and coming, it is simply labor, that's all. So that is the test. Therefore either in temple, or in church, in mosque there must be regular recitation on the talks of God. Otherwise people will lose interest, and the churches and temples have to be closed.

So that talks of God is here in Kṛṣṇa consciousness, because our God is not impersonal, void. No. He is the Supreme Person, Kṛṣṇa. You can see personally how He's standing, how He's enjoying with His eternal consort, lover, Śrīmate Rādhārāṇī. Here is God, actually God is not engaged in punishing somebody, original God. God is engaged in enjoying with His eternal consort, Śrīmate Rādhārāṇī. This Śrīmate Rādhārāṇī is enchanting Kṛṣṇa, and Kṛṣṇa is enchanting Rādhārāṇī. This is the business of God. Duhe (indistinct) lage hari (?). In the Caitanya-caritāmṛta it is said that when Kṛṣṇa comes before Rādhārāṇī, She becomes so much engladdened by seeing the beauty of Kṛṣṇa that She becomes more beautiful, and as soon as Rādhārāṇī becomes beautiful, Kṛṣṇa becomes engladdened and He becomes more beautiful. So unlimitedly there is competition of becoming more beautiful, duhe lage hurai (?). That is the state. Competition. Because in the spiritual world everything is unlimited. So unlimitedly both of them becoming beautiful and both of them enjoying unlimitedly.

So similarly, if we develop our propensity to hear about God and His activities, with His cowherd boys friend, with His girlfriends, gopīs, with His mother, with His father, with His teacher, so many! Everything is imitation, perverted reflection here also you have got those relationship. Relationship between father and the son, relationship between conjugal lover, the boy and the girl, relationship between friend and friend, relationship between master and servant. Everything is here also, but because they are material, they do not stand. I am servant of somebody. If he does not pay me salary, I give up his service. I am friend of (indistinct). If my intention is not fulfilled, then I give up that friendship. My love with a boy or with a girl is there, but as soon as there is some discrepancy there is divorce. So here everything is perverted and with so many faulty ideas, but this, this very thing is there in the Kingdom of God. In relationship with God, Kṛṣṇa. And there everything is eternal. By becoming servant of God, you'll eternally enjoy, same as master. By becoming a friend of God, you enjoy eternal friendship. By becoming father or mother of God, you enjoy the parental affection between father and son. And by becoming lover of God, you become eternally happy.

So unless you hear about these things, then how you can be intensified to go to God. Just like when I hear about some country. That this country is like this, and there is such and such happiness and such and such enjoyment, then we think of making a tourist list to go there. Therefore to go back to home, back to Godhead, unless we hear about Him, how we can be inclined. Therefore God comes, Kṛṣṇa comes. He manifests His pastimes in Vṛndāvana. How He's dealing with friends, how dealing with servant, mother, father, lover, so that we may be inclined to go back to home, back to Godhead. This is God's mercy. Therefore executing religious principle means the result must be to develop our propensity to hear about God. Notpādayed yadi ratim. This rati, tati means just like rati is called sexual appetite.

The Gosvāmīs, they have described rati, how rati is explained. (indistinct). Just like young boy and young girl, they meet together. Immediately their sex impulse become agitated. It hasn't got to be taught them. Naturally. Naturally. He wants to talk or she wants to talk. So this is called rati. Spontaneous attraction. This is called, it has not to be taught, spontaneous. So as soon as there is spontaneous attraction to hear all about God, that will mean that we are attaining perfection in religion. So if you are going on as a happening program to the church, to the temple, or to the mosque, but there is no spontaneous attraction for hearing about God, then it is simply labor, simply waste of time, that's all. That is explained here.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

So to come to this platform of spontaneous attraction, you have to execute some other formulas. What is that? As you are coming here with some faith, śraddhā, respect. Here is a temple so you should come. You should come regularly. Why? Ādau śraddhā tataḥ sādhu-saṅga [Cc. Madhya 22.83]. If you come regularly, then these boys and girls who are engaged in the worship of Kṛṣṇa, or who are developing the life of devotee, practicing under the direction of their spiritual master, they are called sādhu. Sādhu means those who are acting very pious. So those who are acting for Kṛṣṇa, they're automatically pious, because God is pure, and those who are acting for God, they're pious. Each and every activities in this temple are pious activities. Therefore they are pious. Ādau śraddhā tataḥ sādhu-saṅga [Cc. Madhya 23.14-15]. And as soon as you associate with the pious devotees, naturally there will be inclination to act like them. Why not act like them? Actually that is happening. They are dressing like this or they're keeping their body like this. They're chanting Hare Kṛṣṇa mantra in the bag. They're worshiping. They're reading. Why not become like that?

So ādau śraddhā, first with respectful tendency to come in this center, then to make association with them. And then next stage is to become like them. Then he approaches the spiritual master, "Kindly initiate me," bhajana-kriyā. And as soon as you take to this bhajana-kriyā, to devotional service, anartha-nivṛttiḥ syāt. Anartha, some unwanted things which you have practiced. What is that? Illicit sex. Or if you want sex, why don't you marry and live respectfully, husband and wife. Why illicit sex? This is unwanted, but we are practiced. But if you become devotee, you can give up this nonsense practice. Illicit sex, meat-eating. Why meat-eating? We have got so many nice preparation Sundays, rasagullā, halavā, purī, luci. Why shall I eat this nasty thing, rotten. It is slaughtered and kept for 3,000 years in the refrigerator (laughter), and this rotten thing is taken and eaten. So why should we take that. Why smoking? This nonsense. It is stated in every cigarette box it is injurious to health or something like, what is that?

Devotee: Warning.

Prabhupāda: Warning. But still they're eating that poison, they're drinking. So these are anarthas, unwanted things. By bad association we are habituated to this nonsense practice, but if you become a devotee and render service to Kṛṣṇa under the direction of your spiritual master, these things will automatically vanquish. Anartha-nivṛttiḥ syāt tato niṣṭhā, then your faith becomes firm. Tato niṣṭhā tato ruci athāsaktis. Asakti, it is spontaneous attraction. So religious principle means you have to execute the preliminary formulas, but the ultimate end will be you'll have spontaneous attraction for hearing about God or Kṛṣṇa. That is wanted. If that thing is not done, then you are simply wasting time by going to church or temple or mosque or any nonsense. Notpādayed yadi ratiṁ śrama eva hi kevalam [SB 1.2.8]. Simply waste of time. So don't become a showbottle of religious life. Actually try to understand what is religion, what is God, and make your life successful. (end)

721019SB.VRN

Śrīmad-Bhāgavatam 1.2.8

Vṛndāvana, October 19, 1972

Pradyumna: (leads chanting, etc.)

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

Translation: "Duties or dharma executed by men are only so much useless labor if they do not provoke attraction for the message of the Supreme Lord."

Prabhupāda: So dharmaḥ svanuṣṭhitaḥ puṁsām [SB 1.2.8]. Dharma generally means occupational duty. We have several times explained. (In) the English dictionary, dharma is explained as faith. So faith may be changed. But actually, what is meant by dharma, that is constitutional position, activities in one's constitutional position. This has been explained by Lord Caitanya Mahāprabhu. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. Real dharma, constitutional position of the living entity, is to serve Kṛṣṇa. That is real dharma. Kṛṣṇa also confirms in the Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. So mām ekaṁ śaraṇaṁ vraja, simply unto Kṛṣṇa, surrender, that is real dharma. Otherwise it is pseudo-religious principles, pretension, dharmaḥ projjhita-kaitavaḥ.

There are two kinds of dharma: kaitava, cheating religious system, and real religious system. That is the subject matter of Śrīmad-Bhāgavatam, to teach people the real religious system. In this chapter also, Sūta Gosvāmī has explained, sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. You can execute your occupational duties or religious system very nicely, but if you do not develop your love for God, Kṛṣṇa, then it is simply useless labor. It has no meaning. The test is how much you have developed your dormant consciousness for loving Kṛṣṇa. That is the test. Bhaktiḥ pareśānubhavo viraktir anyatra syāt [SB 11.2.42]. If actually one is making progress in devotional service, he must be detestful to any other system. They are not interested. Actual interest is Kṛṣṇa, Viṣṇu. That is our actual interest. Especially when one comes to the form of a human being, his special interest should be how to approach Viṣṇu. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. Svārtha-gatim, self-interest. Everyone is inclined for his self-interest, but they do not know what is real self-interest. Somebody is thinking, "To satisfy the senses, body, that is self-interest." Somebody is thinking, "To satisfy the mind, whims of the mind, that is self-interest." Somebody is thinking, "Liberation of the self, mokṣa, mokṣa-vāñchā…" That is also not self-interest. But when one thinks in terms of serving the Supreme Personality of Godhead, that is real self-interest.

So na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. People do not know. [break]… svārtha-gatiṁ hi viṣṇum. Real self-interest is to become Vaiṣṇava, servitor of Viṣṇu. Viṣṇur asya devatā iti vaiṣṇava. That is real self-interest. Why people do not become Vaiṣṇava? Generally they worship various demigods-devotee of Lord Śiva, devotee of Goddess Kali, Durgā, so many. But they have been condemned by Bhagavad-gītā, spoken by Kṛṣṇa Himself: kāmais tais tair hṛta-jñānā yajante anya-devatāḥ. Hṛta-jñānāḥ. Śrīla Viśvanātha Cakravartī Ṭhākura gives his comment: hṛta-jñānāḥ naṣṭa-buddhayaḥ, "One who has lost his intelligence, they are inclined to worship other demigods." Kāmais tais tair hṛta-jñānāḥ [Bg. 7.20]. Because they do not know what is his self-interest. He thinks that his self-interest is to give comfort to this body, the senses, sense-gratification. That is his misguided self-interest. Durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. Bahir-artha-māninaḥ. Bahir-artha means external energy. This body, gross body and the subtle body, they are made of the external energy. Bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca [Bg. 7.4].

So people, having no information of the spirit soul, they are interested in body and mind, and they have created some concocted religious system for benefit of the body and mind. So the varṇāśrama-dharma, beginning… Dharma begins from the varṇāśrama-dharma, which is now going on in the name of Hindu religion. Actually there is no such word "Hindu" in the Vedic literature. It is a concocted word given by the Muhammadans. Real Vedic system of religion is varṇa and āśrama. Four varṇas: brāhmaṇa, kṣatriya, vaiśya, śūdra; and four āśramas: brahmacārī, gṛhastha, vānaprastha, and sannyāsa. So one has to execute… The brāhmaṇa must execute his system of life, satyaṁ śamo damas titikṣā ārjava, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. A brāhmaṇa must execute all these principles of life. Similarly, kṣatriya, he should be very brave, not to go away from fighting. He must have a ruling capacity. He must be charitable. In this way, kṣatriya must execute his system of life. Similarly vaiśya, he must also execute his system of life: kṛṣi-gorakṣya-vāṇijyaṁ vaiśya-karma svabhāva-jam [Bg 18.44]. Agriculture, cow protection. Nowadays, either brāhmaṇa or kṣatriya or vaiśya, practically everything is lost. Nobody is executing his occupational duties. Simply śūdra, without any knowledge, without any enlightenment. Try to get some money and fill up your belly and go on sleeping, that's all. This is śūdra-karma-svabhāva-jam. Paricaryātmakaṁ karma. Therefore śāstra says kalau śūdra-sambhavaḥ. In this age practically 99.9% population are śūdras, because they have given up, they have forgotten everything, what is the duty of brāhmaṇa, what is the duty of a kṣatriya, what is the duty of a vaiśya. Maybe some vaiśyas are there and śūdras are there.

So even one executes his sva-dharma very nicely, but if he does not develop his Kṛṣṇa consciousness, then śrama eva hi kevalam [SB 1.2.8]. This is also simply spoiling the life. On the other hand, Nārada Muni gives his opinion, tyaktvā sva-dharmaṁ caraṇāmbujaṁ hareḥ [SB 1.5.17], "If one gives up his occupational duty and takes shelter of the lotus feet of Kṛṣṇa," caraṇāmbujaṁ hareḥ, "so even he is not mature and falls down from the devotional service on account of so many reasons, still, he is not loser, whereas a person who is executing his occupational duties very nicely, but he has no Kṛṣṇa consciousness, no idea of Kṛṣṇa consciousness, he doesn't get anything. He's loser." Ko vārtha āpto 'bhajatāṁ sva-dharmataḥ. Sva-dharmataḥ, keeping in his own position as a brāhmaṇa, kṣatriya, vaiśya and śūdra, if he is executing his duties very nicely, but has not developed Kṛṣṇa consciousness, then it is to be understood that he has lost everything. This is the verdict of śāstra.

So dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ, notpādayed yadi ratim [SB 1.2.8]. This hearing process is very, very important. But people are not interested in hearing. They are simply busy in some other duties. My Guru Mahārāja used to say… One who was not interested in hearing, he used to call him a daṇḍavat-class. Daṇḍavat-class of men. That means simply he knows how to make daṇḍavats, that's all. (laughter) Anyone who will come to him, he would see whether he is a daṇḍavat-class of man or hearing class of man. So daṇḍavat is nice, but by offering daṇḍavat, if one does not develop the intent of hearing, śravaṇam, then he is not making very much progress. As you know, because I was little interested in hearing, my Guru Mahārāja, he accepted me as his disciple. He marked this. "This boy is interested in hearing. He does not go away." Actually, I do not know. I could not understand what he was speaking in the beginning, but still I was very much interested to hear him, out of curiosity or something like that.

So hearing is very important thing. Notpādayed yadi ratim, viṣvaksena-kathāsu yaḥ. Kathā. Hari-kathā. This is accepted by Śrī Caitanya Mahāprabhu. When He was talking with Śrī Rāmānanda Rāya on various subject matters, Śrī Rāmānanda Rāya began from the varṇāśrama-dharma, sādhya-sādhana. "What is the aim of human life? How a human being executes his religious principles?" Sādhya-sādhana. So Rāmānanda Rāya began from the varṇāśrama-dharma. Actually, unless the human society comes to the category of varṇāśrama-dharma, he is not a human being; he is animal. Still, in India, because they are still inclined to the system of varṇa and āśrama, there are so many benefit for the Indians. I have traveled all over the world so many times. Because there is no varṇāśrama-dharma, how loose they are. That has been experimented. I have seen. So actually, unless one comes to the standard of varṇāśrama-dharma, he is not considered to be a human being. Therefore the Vedic civilization begins from the varṇāśrama-dharma. And in the Viṣṇu Purāṇa it is said, varṇāśramācāravatā puruṣeṇa paraḥ pumān, viṣṇur ārādhyate [Cc. Madhya 8.58]. Because the ultimate goal is to approach Lord Viṣṇu, viṣṇur ārādhyate panthā nānyat tat-toṣa-kāraṇam.

So this varṇāśrama-dharma was proposed by Rāmānanda Rāya, but Caitanya Mahāprabhu said, eho bāhya āge kaha āra: "This is not feasible. Better if you know something better than this, you propose." Because Caitanya Mahāprabhu knew that in the Kali-yuga, practically the varṇāśrama-dharma will never be observed, or it will be very difficult to observe. So people by simply observing the varṇāśrama-dharma will not be able to make very much progress in devotional service. Stereotype. In this way, gradually, Śrī Rāmānanda Rāya presented so many proposals. Varṇāśrama-tyāga, jñāna, jñāna-miśra-bhakti, so many ways, and Kṛṣṇa Caitanya Mahāprabhu rejected all of them. Eho bāhya āge kaha āra. But when Rāmānanda Rāya read one version which was spoken by Lord Brahmā,

jñāne prayāsam udapāsya namanta eva

jīvanti san-mukharitāṁ bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir

ye prāyaśo 'jita jito 'py asi tais tri-lokyām

This verse, when Rāmānanda quoted from Śrīmad-Bhāgavatam, immediately Caitanya Mahāprabhu accepted, and He said, eho haya, "This is nice. This is nice." What is that? That sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. "You remain in your position." It doesn't matter what you are. You may be Indian, you may be American, you may be European, you may be a brāhmaṇa, you may be śūdra, you may be engineer, you may be doctor, you may be fool, you may be rascal. Whatever it may be, it doesn't matter. Sthāne sthitāḥ. Don't be disturbed. Don't try to change your position. But jñāne prayāsam udapāsya namanta eva. Don't try to speculate, "God is like this, God is like that." Speculator, mental speculator. Give up this habit. Just become humble, namra. Jñāne prayāsaṁ namanta. Namanta means namra. Namra, offering obeisances. Just like we offer daṇḍavats. So similarly, namanta, to surrender. In a surrendering spirit, in a humble spirit, try to hear about the Supreme from the realized souls. This is the process. San-mukharitām. Not professional. One who has actually realized, from him, if you hear, meek and humble, without speculating mentally, then by this process only, one can realize the Supreme Lord very easily. Supreme Lord is called Ajita; nobody can conquer Him. But if one adopts this process, hearing from the realized soul in an attitude of humbleness, then he can conquer the ajita. He can understand. And Caitanya Mahāprabhu immediately accepted this process, eho haya, āge kaha āra. Eho haya "This is nice."

Therefore our Kṛṣṇa consciousness movement is to give chance to the people in general hearing about Kṛṣṇa, that's all. Either hearing Hare Kṛṣṇa mantra or hearing Bhagavad-gītā or hearing Śrīmad-Bhāgavatam, anything you like, hear about Kṛṣṇa. Try to hear about Kṛṣṇa in meek and humble attitude. Then gradually, everything will be revealed. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. By simply speculation you cannot understand what is Kṛṣṇa, what is His name, what is His form, what is His quality, what is His pastimes. We cannot. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ. By these blunt senses we cannot understand what is Kṛṣṇa. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. But if you engage yourself in His transcendental loving service, beginning with the tongue, sevonmukhe hi jihvādau… So hearing by the ear and chanting by the tongue is the supreme method recommended by all authorities. This is śravaṇaṁ kīrtanam.

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

So we must be inquisitive. We must be very eager. That eagerness should be aroused: "Where kṛṣṇa-kathā is being taught, let me go there, let me hear." In this Vṛndāvana you will find, there are many places they are hearing about Kṛṣṇa. So either Vṛndāvana or anywhere else, wherever Kṛṣṇa is heard, that is Vṛndāvana. Not that Vṛndāvana is limited with a certain space. Vṛndāvana is transcendental. Tatra tiṣṭhāmi nārada yatra gāyanti mad-bhaktāḥ. Kṛṣṇa says, "I stay there where My pure devotees chant about Me." Yatra gāyanti mad-bhaktāḥ. So if you become pure devotee and if you chant this Hare Kṛṣṇa mantra, you can create Vṛndāvana anywhere, any part of the world. Not that you have got to come here. You come here. That's all right because it is established, Vṛndāvana. When Kṛṣṇa comes here, whenever He comes on this planet, He comes here. There are so many devotees. Certainly there is meaning, there is importance of this dhāma. But still, if it is not possible to come here, you can create Vṛndāvana anywhere, provided you are a pure devotee and you are chanting Hare Kṛṣṇa mantra without any offense. Just like we have got our New Vrindaban. This year we have seen practically how these American boys and girls, hundreds and thousands, always who are remaining, not less than five to seven hundred… And for one week continually, in Janmāṣṭamī, we observed Janmāṣṭamī festival. Actually it was as good as this Vṛndāvana, because the chanting of the holy name was going on and hearing about Bhagavad-gītā, Śrīmad-Bhāgavatam was going on. There was tulasī plants, devotees, śrī-vigraha. Everything was there. So actually, it was replica of Śrī Vṛndāvana.

So therefore the most important thing is, to make advance in devotional service, to increase the appetite for hearing. Viṣvaksena-kathāsu yaḥ, notpādayed ratim, kathāsu ratim. Kathāsu means, rati means attraction to kathāsu, that means hearing. Śravaṇam. So this is the test, that anyone who is supposed to be advancing in devotional service, bhakti-yoga, the test will be how much he has awakened his intense desire for hearing about Kṛṣṇa. That is the test. That is the test. So the perfectional platform is stated here, that "You may execute your different occupational duties, dharma, but the test will be whether you have developed your consciousness, you have developed your Kṛṣṇa consciousness." That is the test. So you can read the purport.

Pradyumna: "There are different occupational activities in terms of man's different conceptions of life. To the gross materialist who cannot see anything beyond the gross material body, there is nothing beyond the senses. Therefore his occupational activities are limited to concentrated and extended selfishness. Concentrated selfishness centers around the personal body. This is generally seen amongst the lower animals. Extended selfishness is manifested in human society and centers around the family, society, community, nation, and world with a view to gross bodily comforts."

Prabhupāda: This is very important point. People are very much interested in welfare activities for the human society. So they think that by feeding poor men or giving cloth or opening hospitals, schools, colleges-"These things are required. What is the use of hearing about Kṛṣṇa?" That is their opinion. But these welfare activities are extended selfishness. This word we learned from our Guru Mahārāja: "extended selfishness." Just like I love myself for my sense gratification, and then I extend it to my son. I am gratifying my senses. I have got my wife. And to get my son another wife… The principle is the same. Then my grandchildren, then my great-grandchildren. Or, not only limited with the family, then society, then community, then nationally, then internationally. But they are all extended selfishness. Yes. Without knowing what is the real self-interest. Therefore we find so many faults in such welfare activities. In… They are opening hospitals for the human beings, daridra-nārāyaṇa-sevā, but the poor goats and cows, daridra-nārāyaṇa-they are also daridra-nārāyaṇa according to the definition-but they are being killed. For one daridra-nārāyaṇa, another daridra-nārāyaṇa is being killed.

So that kind of philanthropy is not accepted in the Śrīmad-Bhāgavatam as very advancement of civilization. The advancement of civilization will be tested, how the nation, individually or collectively, has advanced in Kṛṣṇa consciousness. It is very difficult to understand this, but the fact is this. Bhāgavata says that you cannot rectify the destiny of another man. That is not possible. Bālasya neha śaraṇaṁ pitarau nṛsiṁha. It is not that because one has got good parents, therefore he will be happy. No. Not necessarily. Bālasya neha śaraṇaṁ pitarau nṛsiṁha. So similarly, it is not that a diseased person, because he is being treated by a first-class physician and he is being supplied first-class medicine, therefore he will be cured. No, there is no such guarantee. Because if the supreme authority does not sanction… Suppose a man is diseased; he is going to die or suffering. So his relatives and friends are trying to save him. The śāstra says that "You cannot save him simply by giving him first-class medicine or first-class medical treatment." They, they can also, cannot guarantee. Ask any qualified doctor, that "This man is being treated by you. Can you guarantee that he will be cured?" They will say, "No, that is not possible. We are trying our best."

Therefore we should know the ultimate sanction depends on Kṛṣṇa. I have got practical experience, because I was dealing in medicine. So the attending physician of my pharmacy, he came back from a call and told me that "I saw one patient lying in a very precarious condition, suffering from pneumonia. So according to our science, he could not live. I do not know how he is living." There are so many cases. I had dealings with medical men. One big medical man in Gayā, he told me that "Mr. De," that "we give very first class medicine to a patient, to my best knowledge. He dies. And I try one small medicine, and he is saved. That is my practical experience." He was Muhammadan doctor. He told me.

So actually unless one is saved by the supreme authority, there is no question of saving him by so many philanthropic work. Actual saving is this Kṛṣṇa consciousness movement. Because if one is raised to his Kṛṣṇa consciousness, the whole problems of his life will be solved. That is real welfare activity. Other things you cannot change. If one is destined to suffer by some agency, you cannot stop. Therefore Bhāgavata says, tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ [SB 1.5.18]. You simply try to awaken your Kṛṣṇa consciousness, which was impossible in other living conditions. Either going to the heaven planet or going to the hell planet or becoming Brahmā or ant… Do not try for all these elevations. Simply try for awakening your Kṛṣṇa consciousness.

Then why so many people are trying for happiness? The answer is: tal labhyate duḥkhavad anyataḥ sukhaṁ kālena sarvatra gabhīra-raṁhasā. Nobody tries for distress, but distress comes; similarly, even if you do not try for your happiness, if you are destined, happiness will come. But if you take to Kṛṣṇa consciousness, it is simply happiness. There is no more distress. If we become steadily situated in Kṛṣṇa consciousness, then it is simply happiness. As Prabodhānanda Sarasvatī has explained, viśvaṁ pūrṇaṁ sukhāyate. There is no problem for a devotee. Viśvaṁ pūrṇam… Everyone is perplexed with the problems of this universe, but for a devotee, viśvaṁ pūrṇaṁ sukhāyate.

(aside:) I think time is up. Thank you very much. [break]

Bhaktivinoda Ṭhākura says,

mānasa deho geho jo kichu mor

arpiluṅ tuwā pade nanda-kiśor

He was family man. So he surrendered everything: his body, his mind, his family, his children, everything under Kṛṣṇa.

mānasa deho geho jo kichu mor

arpiluṅ tuwā pade nanda-kiśor

Mārobi rākhobi jo icchā tohārā… In this way, there is a nice song. So you cannot take charge of your family, society or community or country. No. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. Everything is going on under the influence of different modes of material nature. Just like in our country, when Gandhi was living, he got sva-rājya, but still, he was thinking he had to do something, he had to do something. And he did not separate from politics. He was old man. He should have retired, but he did not, unless he was killed by somebody. This is the attachment for material things. All these leaders, they think, "Without me, the country will go to hell." But so many leaders came and gone. The country is going on. Therefore, in the Bengali it is said, rāja mare, rājya acara. "Because the king has died, therefore kingdom will stop." That is not the… It, it will go on. Why do you bother? That is knowledge. Kṛṣṇa is taking care. You just engage yourself in the service of Kṛṣṇa. That is your duty. (end)

721226SB.BOM

Śrīmad-Bhāgavatam 1.2.8

Bombay, December 26, 1972

Prabhupāda:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu-yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

Svanuṣṭhitasya dharmasya, discharging one's own occupational duties. Svanuṣṭhi-tasya dharmasya. According to Vedic system, there are four kinds of social orders, and each one of them have particular duties. Just like the brāhmaṇas, they have got their particular duties; kṣatriyas, they have got their particular duties; vaiśyas, they have also, and the śūdras. And those who do not follow the Vedic principle, they are called pañcamal, or sometimes, if they do not follow the rules and regulation, then they are called mlecchas and yavanas.

So, svanuṣṭhitasya dharmasya. A brāhmaṇa must be truthful: satya sama dama titikṣa ārjava, jñānam vijñānam āstikyaṁ brahma karma svabhāva [Bg. 18.42]. So the brāhmaṇas, those who are actually qualified brāhmaṇas, guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Lord Kṛṣṇa said that cātur-varṇyaṁ māyā śṛṣṭaṁ guṇa-karma-vibhāgaśaḥ: by division of quality and activities. So everyone, brāhmaṇa must be qualified and must be engaged in his particular duties. Kṣatriyas also, they should be engaged in their particular duties. Vaiśyas and śūdras also. And it is the duty of the government that everyone is discharging his duties. That is king's business, rāja-daṇḍa. If one does not observe the regulative principle, then he should not declare himself as brāhmaṇa, kṣatriya, vaiśya, śūdra. So, just like at the present moment, the government has got inspectors to see, inspect the schools, whether the teachers are duly discharging their educational curriculum, similarly, formerly the king, he was rāja-daṇḍa-vit. So not only he was inspecting that everyone is discharging his professional or particular duties, but everyone has got employment. That was also the king's duty. No one should be unemployed. The brāhmaṇa should be employed, the kṣatriya should be employed, the vaiśya should be employed, and the śūdra should be employed. If there was any difficulty, then it was the duty of the king to give them employment. So since we have lost our responsible monarchical government, the four divisions of social order-means brāhmaṇa, kṣatriya, vaiśyas and śūdra-they are deviated due to unemployment. The brāhmaṇa could not get sufficient engagement in their duties, yajana yājana paṭhana pāṭhana dāna pratigraha. People become neglectful, so they thought, "What is the use of calling a brāhmaṇa for pūjā part? There is no necessity. Stop it." So naturally the brāhmaṇas were obliged to accept to the business or occupational duties of the kṣatriyas or the vaiśyas or even śūdras. What can be done? But in the śāstra it is said that a brāhmaṇa, if he's in difficulty, he may accept the profession of a kṣatriya or up to vaiśya, but never accept the occupation of a śūdra. These are described in the śāstras.

Besides that, the higher castes, the brāhmaṇas, kṣatriyas especially, and the vaiśyas also, they must observe the dāsa-veda saṁskāra, ten kinds of reformatory methods. The first method is garbādhāna-saṁskāra. Before giving birth to a child. There is a ceremony which is called garbādhāna-saṁskāra, and it is stated in the śāstras that if the higher castes do not perform the garbādhāna-saṁskāra and beget children like cats and dog, then he immediately comes to the position of śūdra. These are the sastric injunction. There are twenty kinds of dharma śāstra, so they have to be followed. That is human society. Not that to live like animal. That is human society. According to Vedic system, unless the human society comes to the institution of varṇāśrama-dharma, they are not to be accepted as human society. The system, the whole system was to gradually educate people to be elevated to the spiritual platform for understanding Kṛṣṇa consciousness. That was the whole scheme. Viṣṇu, tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayo, to train people to become civilized, sūrayo, means that they will observe(?) to the ultimate goal of life, viṣṇu paramaṁ padam: how to approach Lord Viṣṇu, how to approach the Vaikuṇṭha, paraṁ dhāma, by spiritual progressive life. That was there. Every human being was given chance to go back to home, back to Godhead. That is considered as human civilization. Human civilization does not mean to improve the method of eating, sleeping, mating and defending, as it is going on now. The quality or…, the quality has been polished, but actually the human civilization has not improved, because the quality… Eating, sleeping, mating and defending, that is given special stress, but not to the point of, goal of life, reaching Viṣṇu, oṁ tad viṣṇoḥ paranaṁ padaṁ sadā paśyanti sūrayo. That we have neglected.

Therefore, at the present moment we are not happy. This social system, observing the varṇāśrama-dharma, was so perfectly made as the king would see that they are actually being executed. In that way people were very, very happy, even in this material life, because everyone was confident that he was making progress to go back to home, back to Godhead. That is human civilization. But the aim was Viṣṇu. Therefore here it is said,

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu-yaḥ

notpādayed yadi ratim…

[SB 1.2.8]

Even we execute the method of varṇāśrama-dharma very nicely, svanuṣṭhitasya dharmasya. In another place it is said by Sūta Gosvāmī,

ataḥ pumbhir dvija-śreṣṭhā

varṇāśrama-vibhāgaśaḥ

svanuṣṭhitasya dharmasya

saṁsiddhir hari-toṣaṇam

[SB 1.2.13]

Hari-toṣaṇam. You may execute your sectional duties as a brāhmaṇa, you can execute your brahminical principles as they are let down in the śāstras, or kṣatriya, you can do your duty, but there should be a test whether you have become successful in discharging your duty. That test is hari-toṣaṇam, whether you have satisfied the Supreme Personality of Godhead. Then it is perfect. Saṁsiddhir hari-toṣaṇam [SB 1.2.13]. Everyone should see perfection of his particular duties. And that is recommended that hari-toṣaṇam. This the example is Arjuna Mahārāja. Arjuna is a kṣatriya. His duty is to fight, to give protection to the poor and to annihilate the disturbing element. That is kṣatriya's duty. So Arjuna was trained in that way-he was a soldier-but by his soldier's business, occupational duty, he satisfied Kṛṣṇa. He fought for Kṛṣṇa, not for his personal sense gratification. That is his test, saṁsiddhir hari-toṣaṇam [SB 1.2.13].

So here also Sūta Goswāmī says, dharmaḥ svanuṣṭhitasya, dharmaḥ svanuṣṭhitaḥ puṁsaṁ viṣvaksena-kathāsu-yaḥ [SB 1.2.8]. You can discharge your duty very nicely, but you have to see whether you are developing attachment for Kṛṣṇa. Attachment means love, whether you are trying to satisfy Kṛṣṇa. That is the test. If that is not done, simply formulas, if you execute the formula, as I explained the other day, niyamāgraha, without any satisfaction of Kṛṣṇa, then Sūta Gosvāmī says it is simply laboring and waste of time, viṣvaksena-kathāsu-yaḥ notpādayed ratiṁ yadi, śrama eva hi kevalam. Then he says, dharmasya hy āpavargasya na artaḥ arthāya upakalpate. Dharma, artha, kāma, mokṣa [SB 4.8.41, Cc. Ādi 1.90], these are called āpavarga. Āpavarga means nullifying the pavarga. Pavarga… This material world is called pavarga. Pa, pha, ba, bha, ma. According to Sanskrit grammar, there are five vargas, ka varga ca varga ta varga ta varga and pa varga. So pa varga, pa means pariśrama. Similarly, pha means phena, and bha means bhaya (?), ma means mṛtyu. So this material world is pavarga, means here we have to labor very hard. Sometimes by laboring, as you have seen in animals, bulls and horses, they produce foam in the mouth, that is pha. And then we are always full of anxieties, and at last there is death. This is material life. We work very hard, struggle for…, struggle hard for existence, and that also, at the end, we die.

So people have become so much foolish that they do not see the defects of the material…, materialistic way of life. They think only that the time, the small duration of life, if you can somehow or other gratify your senses, that is perfection of life. This is called ignorance, mūḍhaḥ. That is described in the śāstras: sa eva go-kharaḥ [SB 10.84.13]. Go-kharaḥ means animal, like cows and asses. This is not life. So religious life, dharmasya hy āpavargasya. One should become religious or accept religious principle to stop this pavarga, the different kinds of hard struggle for existence. To stop, that is the purpose of dharma. But generally people execute dharma to get some artha. Dharma artha. Artha means some material profit. So Sūta Gosvāmī said that dharmasya hy āpavargasya na artaḥ arthāya upakalpate. Arthaya, for some material profit, does not mean. Of course, if you take the meaning of artha as paramārtha, that is required. But material profit, as it is stated here in the Śrīmad-Bhāgavatam by Sūta Gosvāmī, that to go to the church or to the temple or to become a religious person, does not mean that it is meant for improving your material condition. Generally, people come to us or the temple for asibha (?). What is that asibha? "Now I have got five hundred rupees income. Please give me asibha it may become five thousand." So this is not the purpose of dharma. Here it is stated, dharmasya hy āpavargasya na artaḥ arthāya upakalpate.

Then we require artha. Without artha, without money, how we can live? That is also explained here, nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ. You require money, that's all right, but not for sense gratification, not for going to the cinema. Here in Bombay city, people are earning money, lots of money, but we see there are lots of cinemas advertised, and people go there-there are hundreds and thousands of cinema houses-and spend their money. They're standing for three hours, four hours to take a ticket for going to the cinema. Therefore actually those who are going to be religious for getting relief from this hard struggle for existence, for them arthasya, you require some artha, money… Nārthasya dharmaikāntasya. If you are actually religious, then your artha should not be spent for sense gratification. Na tasya dharmaikāntasya kāmo lābhāyo hi smṛtaḥ. Kāmaḥ means sense gratification. It should be properly utilized, if you have got money, that you should be properly utilized, not for sense gratification-wine, women, and hotel, and cinema. No. Then by your artha you are going to hell. Artha, everything.

Cāṇakya Paṇḍita, the great politician, he says… He was not a…, he was a religious brāhmaṇa, but he was not for salvation-he was more or less politician-still he says, san-nimitte varaṁ tyāge vināśe niyate sati. San-nimit, if you have got some money, it will be spent up. In your life or your next life, your son's life, it will be spent up. Vināśe niyate sati, that is the nature's way. Suppose you earn crores of rupees. It will not stay after one generation, after two generations. It will not stay, because in this material world, Lakṣmī, the goddess of fortune, is called cañcalā. She does not remain at one place. We have got experience. Today one man is very rich; next generation is no longer rich. That is also nationwise applicable. Just like we have seen British Empire. While I was in London I was thinking that "These Britishers brought money from all parts of the world, by business or all other means." I saw in front of St. James Park, Lord Clive's statue. Very, very nice buildings, but it is now difficult for them to repair. That opulence has gone. They have lost their empire. No more income, sufficient income. This is the nature of material world. So many empires were there. There was Roman empire, there was Carthaginian empire, there was Mogul empire, there was British empire, and so many empires. They are no longer existing. Sometimes when I pass by the side of the Red Fort, we see the department, the apartments of the great Mogul emperors in Red Fort, they are now lying vacant. So this is the material nature. Therefore Cāṇakya Paṇḍita advises, san-nimitte varaṁ tyāgo vināśe niyate sati: "If you are actually religious, then don't spoil your money for sense gratification." Use it for sat karyam. Sat karya means for service of Kṛṣṇa. Oṁ tat sat paraṁ brahma. San-nimi. San-nimitte varaṁ tyāgo vināśe niyate sati. That is Vedic civilization. If money comes, you don't hate it. Welcome. But it should be used properly. That is proper use. If you use properly your money, then you make your path parapavarga, clear. And if you misuse your money, then you become again entangled in the 8,400,000's of species of life.

Therefore, as recommended here, nārthasya dharmai-kāntasya. Dharmai-kāntasya: not for the irreligious demons, but those who are actually religious, dharmaikāntasya. Kāmo lābhāya… No kāmo lābhāya hi smṛtaḥ. Your money should not be free, should not be spent unnecessarily for sense gratification. Formerly, this was the civilization in India. We see so many big, big temple in South India, in other places also, especially South India. It is not possible-in Vṛndāvana also-it is not possible at the present moment to construct such huge, expensive temple. But actually they were done by rich kings, rich mercantile people. That Madana-mohana temple was constructed by Sindhi merchant. He approached Sanātana Goswāmī. Sanātana Goswāmī was sitting underneath the tree, and his Madana-mohana was hanging in the tree. He had no place, no temple, no cloth. Madana-mohana was asking Sanātana Goswāmī that "Sanātana, you are giving Me dried bread, without even salt. How can I eat?" So Sanātana Goswāmī replied, "Sir, I cannot go to ask for salt. Whatever I've got, I offer You. I cannot help." This was their talks. So one salt merchant came, Sindhi salt merchant, he was passing from Vṛndāvana to Delhi side, and he offered his service, and Sanātana Goswāmī asked him to construct the temple of Madana-mohana. That temple is still existing, Madana-mohana's temple. So this is the proper use. If you have got some money, don't use it for constructing a big skyscraper building. Better you try to construct a very nice temple for Kṛṣṇa's situation. That is proper use.

So Sūta Gosvāmī said, nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ: don't spend your hard-earned money for sense gratification. Then one may say that "After all, we have got this body, and we have to eat, we have to sleep. And because we have got senses, the senses must be a little bit satisfied." No. Kṛṣṇa says, Sūta Gosvāmī says, it is not that you shall stop. That is already explained. I, the other day: nirbandhaḥ kṛṣṇa-sambandhe. You eat in relationship with Kṛṣṇa. Just like here, in this temple, what we are doing? We are also cooking. Others are also cooking at house. Then what is the difference? The difference is that we are cooking for Kṛṣṇa; others, those who have no Kṛṣṇa consciousness-I don't say everyone-they are cooking for themselves. Just like the hotel. In a hotel they are cooking for the customer palatable dishes. So that is the difference. But Rūpa Gosvāmī says that "Dovetail with Kṛṣṇa consciousness." That is yukta vairāgya. Because in this human life we require to develop jñāna and vairāgya. So if we dovetail our activities for Kṛṣṇa's service, that is yukta vairāgya. So here also it is said that nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ. We should not earn money for sense gratification.

Then kāmasya na indriya-prītiḥ lābhaḥ jīveta yāvatā. You must have sense gratification, eating, sleeping, mating-but as far as you can maintain your body very nicely. Not that voluntarily you shall starve. No. Just like these boys, these girls, are we…, we are not starving, but our eating kṛṣṇa-prasādam means just to live nicely for executing Kṛṣṇa consciousness. We are not meant for going to the cinema or for other sense gratification purposes, but because we have got this body, there is no question that we shall stop eating. We eat prasādam, kṛṣṇa-prasādam, and that is very palatable. Kṛṣṇa-prasādam…, Kṛṣṇa should be offered all first class preparation because Kṛṣṇa is the Supreme Lord. But if we haven't money to supply Him nice thing, the Kṛṣṇa will be satisfied, as Kṛṣṇa says, patraṁ pusaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati. Kṛṣṇa wants that you offer Him something with devotional love, that's all. Kṛṣṇa is not hungry. Kṛṣṇa is ātmārāma. He is self-sufficient. He does not require. He is producing food for us. That's a fact. We get so many fruits and flower. We don't manufacture it in the factory; neither it is possible. It is Kṛṣṇa's manufacture. It is Kṛṣṇa. Raso 'ham apsu kaunteya prabhāsmi śaśi-sūrayoḥ [Bg. 7.8]. By His action of different energies these things are produced. Why? These things are produced for whom? For Kṛṣṇa? No. For us. Eko bahūnāṁ vidadhāti kāmān, He is maintaining us. So is it not our duty to offer Him first, "Sir, You have supplied so many nice things. You take first, then we shall…"? This is bhakti. It is just like worshiping mother Ganges with Ganges water. You have all seen that those who are devotees of mother Ganges, they go in the Ganges water, and after taking bath, takes little water from the Ganges River and again pour it with some mantra. Now from the river Ganges if you take, say, one pound of water, and if you pour it again, one pound, then what is the loss and gain? But you become, by using the Ganges water in that way, you become a devotee of the mother. Similarly, what we can offer to Kṛṣṇa? Everything belongs to Kṛṣṇa, and if in the store of Kṛṣṇa there are millions and millions of tons of fruits and flower, if you take one or two of them and offer to Kṛṣṇa, so what is Kṛṣṇa's loss? And if you offer one fruit to Kṛṣṇa, what is His gain? Kṛṣṇa is not concerned with your offering and not offering, but if you offer, it is for your interest. It is for your interest, so Kṛṣṇa will recognize, "Here is a devotee."

So this is the process. Therefore Sūta Gosvāmī said that dharmasya…, nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ, kāmasya na indriya prītiḥ. Kāmaḥ. We have to satisfy our tongue, our senses, but not for indriya prītiḥ. We should eat for living nicely, not for palatable dishes. So many animal killing, unnecessary. Why? Kṛṣṇa has given you so many nice thing-rice, wheat, sugar, milk, fruit, flower, vegetable, and with milk you can get ghee, and you can prepare hundreds and thousands of preparation and offer to Kṛṣṇa and take it. Why should you kill so many animals and maintain slaughterhouse for the satisfaction of the tongue? Therefore here it is said, kāmasya, we have some demand for maintaining the body, but not for sense gratification. Kāmasya nendriya prītiḥ. Na indriya prītiḥ. Indriya prītiḥ, if you cannot satisfy your tongue by so many preparation… Hundreds and thousands of preparation can be made from these ingredients-grains, vegetables, fruits, flowers and milk and sugar. Actually we still, in Hindu family, they are preparing so many nice foodstuff. Why should we go for indriya prītiḥ? For satisfaction of the tongue we shall kill so many chickens and cows and goats, why? What is the use. There is no use. It is simply sense gratification. Therefore Sūta Goswāmī recommends that you have got some demand for keeping the health properly, not…, but not, don't try to do it for indriya prītiḥ, indriya prītiḥ.

We have invented so many nonsense things for simply satisfaction of the tongue. A vaiṣṇava kavi, Vaiṣṇava poet, ācārya, Bhaktivinoda Ṭhākura, he has wrote a song. That song we chant or sing during the time of taking prasādam. In that song he writes, śarīra abidyā-jāl joḍendriya tāhe kāl: "This body is an emblem of ignorance." Actually we get this material body due to our ignorance. By ignorance we commit so many wrong things, and you have obliged to accept a certain type of body. Therefore it is a network of ignorance. Śarīra abidyā-jāl joḍendriya tāhe kāl. In that network of ignorance there are different senses, joḍendriya tāhe kāl, gross material senses. They are just like our death. Sometimes these senses are described as kāla sarpa. Kāla sarpa means the black cobra. As soon as the cobra touches-immediately dead. Similarly, if we allow this kāla sarpa to act in their own way, that means we are inviting death at every moment. Therefore those who are too much bodily attached, for them this yoga system is controlling the senses, yoga indriya saṁyamaḥ. Yoga does not mean to increase the power of sense gratification. Yoga means controlling the senses.

So the Bhaktivinoda Ṭhākura said that this network of ignorance, where the senses are like black cobra, out of all those senses the tongue is the greatest black cobra. Tā'ra madhye jihvā ati, lobhamoy sudurmati. The tongue, if you practice… Just for example, nobody learns smoking from the birth, but when he's habituated, then they are as chain smoker, one cigarette after another, one cigarette after…, you see. This is simply by bad association. Therefore Bhaktivinoda Ṭhākura said that tā'ra madhye jihvā ati lobhamoy sudurmati. Because we have indulged this tongue to increase his greediness, therefore we see so much advertisement of liquor and cigarettes and so many, or teas and coffee. Simply it is practice. So as you have practice, by practice you have increased so-called demands of your body, you can decrease it also. Just like these boys. They were practiced to all these things, but since they have taken to Kṛṣṇa consciousness, by practicing they have given up everything. So anything artificial we may be habituated, but you can give it up. Therefore here it is said, kāmasya nendriya prītiḥ. You should not introduce sense gratification for maintaining your body. Your body can be maintained very nicely if you take simple food made of rice, wheat, vegetable, little ghee and little milk. That's all. And you can get all these things anywhere, in any part of the world, and you can offer to Kṛṣṇa. Kṛṣṇa also says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. Any part of the world, any condition of life, you can secure these things. In Africa we have been in the interior African villages. They are supposed to be uncivilized, but I don't think. They have got enough of these things, patraṁ puṣpaṁ phalaṁ toyam, anywhere. And they are being taught by this Kṛṣṇa consciousness movement to offer to Kṛṣṇa and take.

Therefore, this artificial civilization for sense gratification is not very good. It is not good for us. We may gratify our senses while we are living, but when we quit this body, we are completely under the grip of material nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. And when you are on the clutches of prakṛti, you cannot dictate that "Give me this kind of body." That will be decided by superior authority, daiva netreṇa, karmaṇā daiva ne. These are the scientific knowledge, but unfortunately, there is no culture of this scientific knowledge. Superficially, simply for sense gratification, that is going on in the name of advancement of civilization. Actually it is very risky civilization. Suppose after this body, human form of body, if I get the body of an animal or a tree. There is every chance. Wherefrom the tree comes? Wherefrom the tiger comes, the cat comes, the dog comes? There are demigods also. So you can get any form of life. Dehāntaram. Kṛṣṇa says personally, tathā dehāntara. This is bogus theory that after death everything is finished. No. There is another life, and the species of life are in your form, 8,400,000 of species, and we have to accept, according to our karma, a type of body given by the material nature.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

Ahaṅkāra-vimūḍhātmā. Simply by false pride I am thinking that I am kartā, I am master. You are not master; you are under the grip of material nature. So how you can avoid? Therefore we should not indulge in sense gratification. We should try to practice how to take kṛṣṇa-prasādam. That will help us.

That I was going to speak, as Bhaktivinoda Ṭhākura said, tā'ra madhye jihvā ati lobhamoy sudurmati. This tongue is sudurmati. It is very, very badly intelligent. Not at all intelligent. He wants to eat. That I hear. Just like here we can see, in these big cities. They have taken their lunch at home, and as soon as goes to the office, immediately, bring tea. So why the unnecessarily tea? But the tongue dictates, "Bring tea, bring coffee, bring cigarette." Therefore the tongue is very formidable enemy of this human being, if you indulge. Therefore Bhaktivinoda Ṭhākura said, tā'ra madhye jihvā ati lobhamoy sudurmati tā'ke jetā kaṭhina saṁsāre. It is very difficult to… [break] …we can sometimes avoid the dictation of the genital, but it is very difficult to avoid the dictation of the tongue. Therefore Bhaktivinoda Ṭhākura said, tā'ra madhye jihvā ati lobhamoy sudur…, tā'ke jetā kaṭhina sam…, kṛṣṇa boda doyāmoy, kori bāre jihvā joy, sva-prasād-anna dilo bhāi. Now, Kṛṣṇa is so kind that He has returned so much nice foodstuff, prasādam; now we can eat and thereby we can conquer the dictation of the tongue. In another place it is said, sevonmukhe hi jihvādau [Brs. 1.2.234]. God realization can be possible. How? If you engage your tongue in the service of the Lord. It is very wonderful. People may say, "How is that? The tongue has to be engaged in the service of the Lord?" Yes, that is the sastric injunction. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. If you simply engage your tongue in the service of Kṛṣṇa, then Kṛṣṇa will appear to you, svayam eva sphuraty adaḥ. He will personally appear before you. And what is that? You can utilize your tongue simply chanting Hare Kṛṣṇa and satisfy the tongue by taking prasādam. Finished. Very simple and very easy. By simply controlling your tongue, you can control all other senses. You can control belly, you can control the genital, you can control everything. Therefore, here is recommendation, "Please do not take this, do not take this. Don't take animal foodstuff. Simply take Kṛṣṇa prasādam. Don't drink, don't smoke…" There are so many don'ts, and so many do's also.

So therefore we have to practice this Kṛṣṇa consciousness method. Here it is said that kāmasya nendriya-prītir jīveta yāvatā [SB 1.2.10]. Try to live decently by taking kṛṣṇa-prasāda and chanting Hare Kṛṣṇa mantra. Jīveta: in this way you can live hundreds of years. That is recommended in the Īśopaniṣad, īśāvāsyam idaṁ sarvam [Īśo mantra 1]. So jīveta yāvatā, jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ. And why shall you live at all? What is the use of living? The trees are also living for ten thousands of years. What is the meaning of that living? Similarly you if live for a hundred years or two hundred years. What is the meaning of your living? Of course, living in this material world is not very comfortable. Every one of us will know it. Padaṁ padaṁ yad vipadām [SB 10.14.58]. Those who are living in Bombay city, they know it very well. When you pass through the road in taxi-cab or motorcar, so much congested, and at any moment there may be some danger, padaṁ padaṁ yad vipadām. In America also, the cars are running in seventy-mile speed, and if one car collides with another, immediately four, five cars-disaster. So actually you are living in such a condition. Pādaṁ padaṁ yad vipadām. Every moment there is danger. It is not very peaceful living at the present moment. We are running, we are flying in the sky, we are… We do not say that this should be stopped, neither it can be stopped, but you do everything in Kṛṣṇa consciousness so that even danger takes place, ante nārāyaṇa-smṛtiḥ [SB 2.1.6], you can at least remember Kṛṣṇa at the time of death. Then your life is successful. Yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram [Bg. 8.6], Kṛṣṇa says. Yaṁ yaṁ vāpi. At the time of death our remembrance to a certain thing gives me next body. If I think like a dog, then I become next life a dog, and if I think like a god, then I, next life I become god. That is the test at the time of death.

So unless you practice, how you can remember Kṛṣṇa at the time of death? Therefore, Saṁrāj Kulaśekhara, the great emperor devotee, he is praying to Kṛṣṇa,

kṛṣṇa tvadīya-pada-paṅkaja-pañjarāntam

adyaiva viśatu me mānasa-rāja-haṁsaḥ

prāṇa-prayāṇa-samaye kapha-vāta-pittaiḥ

kaṇṭhāvarodhana-vidhau smaraṇaṁ kutas te

[MM 33]

"My dear Lord Kṛṣṇa, now I am healthy. I am thinking rightly. Kindly give me immediately death, and I can be entangled with Your lotus feet tight, like the swan entangles itself with the lotus stem." You have seen, the swans take pleasure by entangling itself with the lotus stem. It goes down the water and catches the stem and binds itself. In this way, it is a sporting of the swan. So Samraj Kulaśekhara says, mānasa. Kṛṣṇa tvadīya-pada-paṅkaja-pañjarāntam adyaiva viśatu me mānasa-rāja-hāmsaḥ. "At the present moment my mind is just like the swan. It is playing with Your lotus stem. So, let me die immediately. Otherwise, if I die ordinarily," prāṇa-prayāṇa-samaye kapha-vāta-pittaiḥ, "the three elements kapha, pitha, bile, they will overwhelm me, and I may not remember You at that time. I may forget You. So Kṛṣṇa, give me immediately death so that I, remembering, I may die." This is process. Kṛṣṇa consciousness means somehow or other try to remember Kṛṣṇa at the time of death, ante nārāyaṇa-smṛtiḥ [SB 2.1.6]. Then your life is successful. Just like Ajāmila. Ajāmila, he was a great sinner-we shall one day describe about Ajāmila's life-but at the time of death, out of his affection for his youngest son, whose name was Nārāyaṇa, he thrice called "Nārāyaṇa! Nārāyaṇa!" But the original Nārāyaṇa took notice of it: "Oh, this man is calling Nārāyaṇa." Immediately sent His personal assistant to take him back to home, back to Godhead. Ante nārāyaṇa-smṛtiḥ [SB 2.1.6]. Somehow or other. He was not remembering the original Nārāyaṇa, but Nārāyaṇa was the name of his son. Therefore according to our Vedic system we keep God's name our children or family member, so that somehow or other, there are thousands of names of Kṛṣṇa, if we remember one of them, our life is successful. This is Kṛṣṇa consciousness.

So Sūta Gosvāmī said that kāmasya nendriya prītiḥ. We have got some demands of body-eating, sleeping, mating. That's all right. But don't use it…, don't spoil it by sense gratification. You can eat; there are so many nice thing, kṛṣṇa-prasādam. Why should you eat meat? Why should you eat, drink and all nonsense? Be little frugal. No aindriya prītiḥ, kāmasya nendriya prītiḥ jīvetayāvatā. You simply taste such foodstuff, kṛṣṇa-prasāda, so that you can lead very healthy life and execute your Kṛṣṇa consciousness business. It is not that you have to voluntarily stop and make yourself weak. No. In the Bhagavad-gītā also it is said, yuktāhāra-vihārasya, yoga bhavati siddhira. Artificial starving, artificial vairāgya has no meaning. You should live nicely, but not for sense gratification. That is the recommendation of the śāstra. Don't indulge in sense gratification, but live very healthy life so that you can execute Kṛṣṇa consciousness. Kāmasya nendriya prītiḥ jīveta yāvatā-jīvasya tattva-jijñāsā. The real business is jīvasya. Our, we living entities, our real business is tattva-jijñāsā. This tattva-jijñāsā… Therefore Śrīmad-Bhāgavatam is commentary on the Brahmā-sūtra, Vedānta-sūtra. As Vedānta-sūtra gives the code, athāto brahma jijñāsā: this life is meant for brahma-jijñāsā, inquiry about Brahman. The same brahma-jijñāsā and tattva jijñāsā is the same thing. Here also the same thing, as Bhāgavata begins, janmādy asya yataḥ [SB 1.1.1]. You'll find all the codes of brahma-sūtra or Vedānta-sūtra in Śrīmad-Bhāgavatam, very nicely explained. It is practically the explanation of vedanta-sutra. Here it is athāto brahma jijñāsā. What is that brahma-jijñāsā? That is explained here in the Śrīmad-Bhāgavatam, jīvasya tattva-jijñāsā. The same thing, athāto brahma jijñāsā and jīvasya. This human form of life is especially meant for inquiring about the Absolute Truth, tattva-jijñāsā. Jīvasya tattva-jijñāsā na artha yaś ceha karmabhiḥ. You are working so hard, simply for maintaining your body. No. It is not. You work hard, keep yourself fit, but live for tattva-jijñāsā. That is life, tattva-jijñāsā: What I am? What is God? What is this material world? Why I have come here? Why I am put into so much trouble? These are the inquiries. Not that everyday go to the share market, (indistinct). That is not tattva-jijñāsā. That is indriya prītiḥ, howling in the market.

So our life (is) being spoiled without Kṛṣṇa consciousness. That is our mission, that we are trying to save men from great falldown. Uttisthatā jāgrata prāpya varān nibhodata, this is the Vedic injunction. Don't sleep. Uttisthitā: "Just get up." Jāgrata: "Be awakened." Prāpya varān nibhodata. You have got this benediction of human form of life. Nibhodata. Try to understand the advantage, nibhodata. This is the only business of human birth, being, to understand his constitutional position, to understand God and relationship with God. We are avoiding this. What is the solution? Here it is clearly said, jīvasya tattva-jijñāsā nartho yaś ceha karmabhiḥ. You work hard, but what is your aim of life? Simply sense gratification. It is falling life. Jīvasya tattva-jijñāsā. Now what is that tattva? That is explained in the next verse, vadanti tat tattva-vidas tattvam [SB 1.2.11]. Those who are tattva-vit, those who are knower of the Absolute Truth, they say as follows:

vadanti tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

That Absolute Truth, tattva-vastu, those who are in the knowledge of tattva-vastu, they say the Absolute Truth is one, advaya-jñāna. There is no duality. Vadanti tat tattva-vidas tattvam yaj jñānam advayam [SB 1.2.11]. Brahman, Paramātmā and Bhagavān. They are the same tattva-vastu, but according to our angle of vision, somebody is understanding the Absolute Truth as impersonal Brahman, somebody is understanding the Absolute Truth as localized Paramātmā, and somebody… That is highest realization, Bhagavān, the Supreme Personality of Godhead.

Thank you very much. Hare Kṛṣṇa. (end)

740422SB.HYD

Śrīmad-Bhāgavatam 1.2.8

Hyderabad, April 22, 1974

Pradyumna: (leads chanting, etc.)

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

Translation: "Duties, or dharma, executed by men, regardless of occupation, are only so much useless labor if they do not provoke attraction for the message of the Supreme Lord."

Prabhupāda:

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

Dharma (is) generally translated into English as "religion." I have already explained several times. The dictionary meaning of religion is "a kind of faith." But actually, dharma means occupational duty, or the characteristic. Just like a snake. The snake, its religion is to bite, and fatal bite. That is his dharma, occupational duty. Everything has got… Just like this microphone, it must work, it must expand the sound. That is its dharma. If it does not expand the sound, it is useless. So everything you take, there are characteristics. That is the meaning of dharma. Dharma is not an artificial faith. Faith you can change, but your occupational duty, you cannot change.

So what is the occupational duty of the living entity? The living entity is now encaged in two kinds of gross and subtle body. Therefore, when he is situated in the bodily concept of life, his dharma is fruitive activities or sense gratification. When he is situated on the mental platform, then his occupational duties become speculation, imagination. And when he is situated in his original, spiritual platform, then his occupational duty is to serve Kṛṣṇa. These are the three positions: karma, jñāna, yoga, bhakti-gradual evolution. Because spiritual knowledge also gradually evolves. Nirviśeṣa-brahman, antaryāmī paramātmā, and ṣaḍ-aiśvarya-pūrṇa-bhagavān-these are the different stages of self-realization or spiritual advancement. Karma, jñāna, yoga and bhakti. Yoga means bhakti-yoga, or the preliminary, primary stage of bhakti-yoga. Therefore in the Bhagavad-gītā it is said,

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

There are different types of yogis, but the first-class yogi is he who, now, mad-gatenāntar-ātmanā, Kṛṣṇa says, "who is thinking of Me always," mad-gata, śraddhāvān, with veneration, love and faith. Bhajate.

So to think of Kṛṣṇa is also bhajana. There are different process of bhajana. To hear of Kṛṣṇa, that is also bhajana. Just like you are hearing. And to speak about Kṛṣṇa. I am speaking; you are hearing. Similarly, when the speaking and hearing is finished, then you think of Kṛṣṇa, or by chanting Hare Kṛṣṇa mantra, you think of Kṛṣṇa. Kṛṣṇa being absolute, all these different processes are also the same, one and the same. There is no difference between chanting and hearing or remembering or worshiping in the temple. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam, arcanam [SB 7.5.23]. The temple worship is called arcanam. Vandanam, offering prayers. The Christians, the Muhammadans, they offer prayer. Of course, not to the Supreme Personality of Godhead, but impersonal feature or some idea. But that prayer is also one of the processes of bhakti. Anyone who accepts the supremacy of God, the Supreme Personality of Godhead, his process of worship has to be considered in the category of bhakti-yoga. The more and more you become purified by executing the bhakti-yoga process, then you come to the real platform.

That is stated here, that dharmaḥ svanuṣṭhitaḥ puṁsām [SB 1.2.8]. It doesn't matter what kind of dharma. Actually dharma is one, the occupational duty, the characteristic. The characteristic means that God is great and we are subordinate. That is the injunction of the Vedas. Nityo nityānāṁ cetanaś cetanānām eko yo bahūnāṁ vidadhāti kāmān (Kaṭha Upaniṣad 2.2.13). We have to understand that singular number. God is singular, nitya, eternal, cetana, living. He is also nitya and living entity, but the chief, nityo nityānāṁ cetanaś cetanānām. And we are plural number, nityānām, cetanānām. So the… We are plural number, living entities. But He is singular number. Why? What is the difference between these two nityas and two cetanas? God is not dead stone. God is like you and me. He is a living entity, but the chief living entity, singular number. Just like we have got leader. There are many hundreds and thousands of followers, but there must be one leader. You follow any cult, you have to accept one leader. Either you follow this philosophy, that philosophy, it doesn't matter. But you have to follow a leader. But Kṛṣṇa is the supreme leader, leader of the leaders.

That is stated in the Bhagavad-gītā. Mattaḥ parataraṁ nānyat kiñcid asti dhanañjayaḥ [Bg. 7.7]. Leaders there are, gods are, there are. God means controller. There is controller always. So there are many gods. Anyone is god, because he is, somehow or other, he is a controller; a leader also. But we are meaning the supreme leader, the supreme controller. That is Kṛṣṇa. Leader you have to accept. But… Controller you have to accept. But nobody is supreme leader or supreme controller. That is Kṛṣṇa. Every leader is also controlled by some other leader. But Kṛṣṇa is such a leader that He is not controlled by any other leader. That is Kṛṣṇa. Therefore Kṛṣṇa says, mattaḥ parataraṁ nānyat… [Bg. 7.7]. "There is no one superiorly…"

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

That is the statement of the Vedic literature: the supreme controller, the supreme leader, is Kṛṣṇa. Sac-cid-ānanda-vigrahaḥ. Kṛṣṇa is not formless. When Kṛṣṇa was present on this planet, He is not formless. He has His form. And what is that form? Sac-cid-ānanda-vigraha [Bs. 5.1]. Ānandamaya-rasa-vigraha. Ānanda-cinmaya-rasa. That is not this vigraha. That we have to understand. Our vigraha, our form, at the present moment, material form, that is not sac-cid-ānanda. Sat means eternal, cit means full of knowledge, and ānanda means full of blissfulness.

So as soon as we think of one body, we think comparing with our body. So similarly, by our foolishness, if we think of Kṛṣṇa's body like one of us, then we become mūḍha. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Because Kṛṣṇa comes in the human form like a human being, therefore we should not take Kṛṣṇa as one of us. Then we become mūḍha, rascal, fools. Or in other words, one who thinks of Kṛṣṇa having a body like us-that is the Māyāvāda philosophy-he is a mūḍha. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. These are the statements of Bhagavad-gītā. How you can misinterpret? This is plain thing, that symptom. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ. These are the words used in the Bhagavad-gītā. It is not our manufactured word. People may be very unhappy or angry, but we have to quote from these scriptures. These are the… Anyone who does not surrender to Kṛṣṇa, he is within these categories.

What are they? First of all duṣkṛtina. Duṣkṛtina means simply engaged in sinful activities. Kṛti. Kṛti means meritorious. But duṣkṛti, badly meritorious. They are using their brain for something atrocious, simply planning how to do harm to others. That is called duṣkṛtina. For his own sense satisfaction he is plan… That is called asura. Āsuraṁ bhāvam āśritāḥ. Asuras, they are simply planning for his own sense gratification. And devotees, they are simply planning how to satisfy Kṛṣṇa's senses. That is the difference. How Kṛṣṇa will be satisfied. Both of them are planning, but one is planning for his own sense satisfaction and the other is planning how to satisfy the senses of Kṛṣṇa. This is the difference between asura and deva. There are two classes of men: deva and asura. Dvau bhūta-sargau loke 'smin daiva āsura eva ca [Bg. 16.6]. Āsuras tad-viparyayaḥ. Viṣṇu-bhaktaḥ smṛto daiva āsuras tad-viparyayaḥ. Those who are devotees of the Lord, servants of the Lord, they are called deva, or demigods. Āsuras tad-viparyayaḥ. And the asuras are just opposite. Just like Hiraṇyakaśipu, Prahlāda, the father and son. Prahlāda is deva because he is devotee of Kṛṣṇa. And Hiraṇyakaśipu, because Prahlāda is devotee of Kṛṣṇa, he's trying to always tease him. Although he is a five-years-old-boy, his son, his beloved son, but since he became Kṛṣṇa conscious, he became the enemy of the asura, Hiraṇyakaśipu. This process is existing from very, very time immemorial, two classes.

Therefore to become devotee is sometimes very troublesome, because even the father become enemy. This is the position of the devotee. But still, you have to become devotee. That is your success of life. But the warning is there, that as soon as you become a devotee, you become enemies of so many, especially nowadays. You know that recently I was refused entrance in Africa. The government did not allow me to enter. What is my fault? Because I am a devotee. This is my fault. So we are meeting so many dangerous position. In Bombay our temple construction has been refused by the commissioner of police. Why? Because we chant Hare Kṛṣṇa. They have openly written that "The bhajana nuisance." You see? This is our position. Bhajana… Kṛṣṇa says, Bhagavān says, that catur-vidhā bhajante mām. This bhajana word is there. "Four kinds of people can be engaged in bhajana." Who are they? Sukṛtino 'rjuna: "Whose background is very, very pious activities." Now, at present, bhajana is nuisance. Bhajana is stated in the Vedic scripture that it is performed by the pious man, and now, at the present circumstances, bhajana is nuisance. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg. 9.14]. These are the statements of Vedic scripture. Who is mahātmā? Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. Satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ [Bg. 9.14]. These are mahātmās. Nitya-yukta upāsate. But at the present moment… Not at the present moment. From time immemorial this is going on. As soon as you become devotee, as soon as you are inclined to take part in bhajana, you will have so many enemies. Therefore Caitanya Mahāprabhu has recommended that you tolerate. Still, you cannot give up your bhajana and Kṛṣṇa consciousness. That is not possible. Tolerate. Tṛṇād api. What is the process of toleration? Yes.

tṛṇād api sunīcena

taror api sahiṣṇunā

amāninā mānadena

kīrtanīyaḥ sadā hariḥ

[Cc. Ādi 17.31]

So this Kṛṣṇa consciousness movement we are teaching to become sukṛtina, to make his life successful by understanding Kṛṣṇa.

Then this verse explains… Dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yat [SB 1.2.8]. (Aside:) Please take the child. So this formula is that you may execute your occupational duties first class, svanuṣṭhitaḥ, as it is prescribed, very nicely, regularly, faithfully. You are discharging your occupational duties. But if it does not awaken your dormant Kṛṣṇa consciousness, then it is useless. Śrama eva hi kevalam. Because the human life is meant for awakening Kṛṣṇa Kṛṣṇa consciousness. Our consciousness is now polluted. Just like the rain water. As soon as it falls down on the ground, it becomes muddy. Otherwise, the rain water is distilled water, very nice, clear, crystal water. But as soon as it touches the ground, it becomes dirty immediately. Similarly, originally, we are all Kṛṣṇa conscious because we are part and parcel of Kṛṣṇa. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. Kṛṣṇa says, "All these living entities, they are My part and parcel." Just like the son is the part and parcel of the father, for crude understanding, so we are also similarly part and parcel of Kṛṣṇa.

mamaivāṁśo jīva-loke

jīva-bhūtaḥ sanātanaḥ

manaḥ ṣaṣṭhānīndriyāṇi

prakṛti-sthāni karṣati

[Bg. 15.7]

As soon as it comes in touch with this material world, it is contaminated.

The same example: Just like rain water falling from the sky is crystal clear distilled water, but as soon as it comes in touch with the ground, it becomes muddy, dirty. So at the present moment our consciousness is dirty. Abhadra. It is stated in Bhāgavata in one place, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ-stho hy abhadrāṇi [SB 1.2.17]. Abhadrāṇi, the dirty things within the heart, hṛdy antaḥ-sthaḥ, within the heart. We have got so many dirty things within the heart. Now, how it has grown? Due to our contact with the material nature. This is our disease. Another place in the Bhagavad-gītā it is said, kāraṇaṁ guṇa-saṅgaḥ asya sad-asad-janma-yoniṣu. Sad-asat means nice body or very abominable body. You may get a very nice body-learned, scholar, beautiful, very aristocratic-or you may take a body of the worm of the stool. You have to change your body, and there are 8,400,000 different forms of body.

So why one has taken the body of the worm of stool and why one has taken the body of Lord Brahmā or Indra, Candra, Varuṇa or rich man, very nice man, beautiful man? Why? Why these differences of body? Because the kāraṇaṁ guṇa-saṅgo 'sya [Bg. 13.22]. As you are associating with the modes of material nature, sattva-guṇa, rajo-guṇa, tamo-guṇa… There are three guṇas. Sattva-guṇa, if you associate with sattva-guṇa, then ūrdhvaṁ gacchanti sattva-sthāḥ [Bg. 14.18]. If you remain in sattva-guṇa… Sattva-guṇa means brahminical qualification. Satyaṁ śamo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. If you remain on the platform of brahminical qualification, that is called sattva-guṇa. And less than that śauryaṁ tejo balaṁ yuddhe cāpalāyanam, kṣatriya qualification-that is modes of passion. And others, remaining, they are in the modes of ignorance, do not know what is the value of life, what is next life, what is spiritual realization, why we are suffering. Nothing, no knowledge. That is tamo-guṇa.

So,

ūrdhvaṁ gacchanti sattva-sthā

madhye tiṣṭhanti rājasāḥ

jaghanya-guṇa-vṛtti-sthā

adho gacchanti tāmasāḥ

[Bg. 14.18]

This is our position. Therefore there is dharma. In the civilized human society, there is dharma. Either you take it as characteristic or a faith, but a civilized nation has a kind of dharma, either Christian dharma or Hindu dharma or Muhammadan dharma. Anyone. Dharma means some relationship with God. That is dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam… [SB 6.3.19]. That is another definition of dharma: "Dharma means to abide by the laws of God." So everyone is trying to abide by the laws. Mama vartmānuvartante manuṣyāḥ sarvaśaḥ pārtha. Sarvaśaḥ pārtha. That is also stated in the Bhagavad… Everyone is trying to approach. Here the ultimate injunction is that dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena kathāsu yaḥ [SB 1.2.8]. Viṣvaksena is another name of Kṛṣṇa.

So by executing the process of dharma, if one does not come to the point of understanding Viṣvaksena, or Kṛṣṇa, then what is that? Now, notpādayed ratiṁ yadi. Rati means attachment. If one is not inclined to hear about Kṛṣṇa after executing his dharma, occupational duties, whatever he may be… Actually, occupational duty is meant, according to Vedic civilization: brāhmaṇa, kṣatriya, vaiśya, śūdra. Brāhmaṇa has got his occupational duty, kṣatriya has got his occupational duty, vaiśya has got his occupational duty, and śūdra also, occupational duty. So when it is described, dharmaḥ svanuṣṭhitaḥ, sva means "own." So one must be either a brāhmaṇa or a kṣatriya or a vaiśya or a śūdra. Or nowadays one may be a medical man, engineer, or a businessman, or this or that. Everyone has got some occupation. Either you take this way or that way. But it is very systematic.

When we think in terms of Vedic civilization-the brāhmaṇa, kṣatriya, vaiśya, śūdra-this is very scientific. Because a class of men, very intelligent, very pure, ideal class of men, brāhmaṇa, must be there. That is Vedic civilization. People will see and learn. Because ultimately, human life is meant for elevating to the standard of spiritual consciousness. Athāto brahma jijñāsā. So unless in the society there is an ideal class of men, brāhmaṇa, how people will learn it? That is necessary. You cannot say, "Let us all become technologists, śūdras, that you can get money for purchasing wine and meat." But the ideal life is lost. Ideal life is lost. There must be… Just like if you want to keep your body fit for everything, there must be brain. If you say that "There is no need of brain. We simply want legs," so how what is this body? A dead body. There must be the head, there must be the hands, there must be the belly, and there must be the legs. So brāhmaṇa is the head of the society, brain of the society. And the kṣatriyas are the arms of the body. And the vaiśyas, the belly of the body. The stomach and the belly must be kept in order. If you do not eat, if you do not digest your food, the brain will not also work, hand will not also work.

So for proper upkeep of the human society, there must be a brahminical class, brāhmaṇa class, the kṣatriya class. They are all equal because my hand is as much important as my brain. But although comparatively my brain is more important than my hand, that is comparative. But you require the brain. So at the present moment, why the society is chaotic condition? Because there is no brāhmaṇa. That is the defect. So society must be divided in the material stage of this brāhmaṇa, kṣatriya, vaiśya, śūdra. And gradually, everyone should be educated to become brāhmaṇa. Athāto brahma jijñāsā. Brahma-bhūtaḥ. Then he will understand what is bhakti.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

And when you attain to the stage of bhakti, then your life is successful. This is the process.

Therefore it is said that you may go on with your so-called occupational duties, but if you do not come to the platform of spiritual understanding, then it is śrama eve hi kevalam-it is simply waste of time. Simply waste of time. Because you do not catch up the ideal of your mission. Simply work like the animals and die. The bodily concept of li… Yasyātma-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13]. Simply thinking that "I am this body, and my only business is to satisfy the senses of the body. Not only my body, but my son's body, my grandson's body, my relative's body." This is going on under different names, Socialism, this "ism," that "ism"-expanded bodily concept of life. This is animal civilization. Yasyātma-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13]. Because the animal is also doing that. A cat is thinking that "I am this body. I must secure my food anyway. A mouse, anywhere." A dog is also thinking like that. If human being also thinks like that, then what is the difference between cats and dogs? He may be very much proud that "I am discharging my duties very faithfully," but here Bhāgavata says, dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena kathāsu yaḥ, notpādayet: "If you do not develop your Kṛṣṇa consciousness, you are simply wasting your time." This is the verdict.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

So our Kṛṣṇa consciousness movement is simply trying to educate people that "Don't waste your time. Just try to awaken your dormant Kṛṣṇa consciousness." The Kṛṣṇa consciousness is there within you; simply you have to awaken. And what is the process? That awakening will take place simply by chanting and hearing. Śravaṇādi-śuddha-citte karaye udaya. There is a verse in the Caitanya-caritāmṛta: nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya. Kṛṣṇa-bhakti, your devotion for Kṛṣṇa, your attachment for Kṛṣṇa, is there because you are part and parcel of Kṛṣṇa. Just like a small child. He is… [break]… His problems will be solved this way… No, that will not be solved. Śrama eva hi. Simply wasting time by laboring for nothing. You take to Kṛṣṇa consciousness, take to the instruction of Kṛṣṇa as it is stated in the Bhagavad-gītā. The, your economic problems, social problems, political problems-all human society will be solved. It is practical.

So if we take it seriously… That is our propaganda. We are requesting not only the Hindus or Indians, but we are requesting everyone all over the world, "Take to this Kṛṣṇa consciousness movement and try to understand." We are therefore publishing so many books. We are very fortunate. I am very glad to inform you that we are selling our books, not less than forty to fifty thousand rupees daily. So our books are being well received, because in the Western world outside India, they never heard of this idea that God can be approached personally, we can talk with Him, we can live with Him, we can play with Him. These new ideas, of course, novel to the Western world. Therefore they are taking very careful attention. So why not India? Do not waste your time this way, that way. And the process is very simple. The process is very simple. We are recommending the followers of Kṛṣṇa consciousness… Just now I received one letter from Jaipur. They wanted my guidance. The guidance is not very difficult. It is very simple thing. First of all try to become sinless: no illicit sex life, no intoxication, no meat-eating, no gambling. Observe these four regulative principles and chant Hare Kṛṣṇa mantra as far as possible, at least sixteen rounds. Then see how your life changes.

Thank you very much. Hare Kṛṣṇa. (end)

720907SB.NV

Śrīmad-Bhāgavatam 1.2.9

New Vrindaban, September 7, 1972

Pradyumna: (leads chanting, etc.)

dharmasya hy āpavargyasya

nārtho 'rthāyopakalpate

nārthasya dharmaikāntasya

kāmo lābhāya hi smṛtaḥ

[SB 1.2.9]

Translation: "All occupational engagements, or dharmas, are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, one who is engaged in the ultimate occupational service, or dharma should never use material gain to cultivate sense gratification."

Prabhupāda: So dharma we have described. Dharma means occupational duty. Just like according to Vedic culture, we are supposed to follow the varṇāśrama-dharma. It has become very ambiguous at the present moment, Hindu dharma. There is no such thing as Hindu dharma mentioned in the Vedic literature. We don't find either in the Bhagavad-gītā or Śrīmad-Bhāgavatam or any authorized Vedic literature Hindu dharma. Unfortunately, in India it has become very prominent, Hindu dharma, something hodgepodge. Real, our real Vedic dharma is varṇāśrama-dharma. That is mentioned in every Vedic literature-in Purāṇas, in Bhāgavatam and Bhagavad-gītā, in Rāmāyaṇa, Mahābhārata.

So… Just like in the Bhagavad-gītā it is said, cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Kṛṣṇa says, the Supreme Personality of Godhead, that "These four principles, cātur-varṇya, four varṇas: brāhmaṇa, kṣatriya, vaiśya and śūdra, mayā sṛṣṭam, it is created by Me." But people are not interested in God's creation. But without this division of human society… A class of men should be brāhmaṇa, simply interested in knowledge. Actually, that is going on. Some class of men in the human society, they are engaged in broadcasting knowledge, scientific knowledge. They are supposed to be on the brahminical qualification because to distribute knowledge mean must have good brain, must have good learning, education. Then there is question of distributing knowledge. A fool, rascal cannot distribute. Then next class, the politicians, administrative class, they are under the guidance of the intelligent class. They administer to keep the society in peaceful condition, in order. The next class, vaiśya, the productive class. There must be business, trade, production, agriculture; otherwise how man will live? And the śūdra class, general class, worker class, they have neither brain nor administrative power, nor can produce anything, but they can work under the direction of some higher authority. Paricaryātmakaṁ karma śūdra-karma svabhāva-jam [Bg. 18.44]. Śūdras.

So here we have discussed that everyone can cultivate his particular type of occupational duty with the aim for attaining ultimate salvation. Because the human life is meant for salvation, to get free from the bondage of repetition of birth, death… But the modern civilized men or the so-called intelligent, intellectual class of men, they have no such information. Therefore they have been described in the Bhagavad-gītā as mūḍhāḥ, māyayāpahṛta-jñānāḥ.

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

Āsuri-bhāva, āsuri-bhāva means simply sense gratification. That is āsuri-bhāva. There is no other ambition. So practically, modern society is going on on the āsuri-bhāva. They have rejected God consciousness, and they're simply interested in sense gratification. Āsuri-bhāvam āśritāḥ. Therefore, in spite of all educational advancement… They're very much proud of having big, big degrees, but Bhagavad-gītā says, māyayāpahṛta-jñānāḥ. Māyā has taken their knowledge, taken away. They have been stolen, because they have no real knowledge. Real knowledge is how to get freedom from repetition of birth and death. They do not believe in the next life. They think simply… Big, big professors, I have talked, especially in Russia. They think that "So long this body is there, you enjoy sense gratification to the utmost," the Cārvāka theory. This was also cultured long ago in India.

ṛṇaṁ kṛtvā ghṛtaṁ pibet yāvaj jīvet sukhaṁ jīvet

bhasmī-bhūtasya dehasya kutaḥ punar āgamano bhavet

"Why you are thinking of next birth? When this body is burnt into ashes, everything is finished." That is Cārvāka theory, atheistic. That is going on still. The Cārvāka class of men are always there.

So I have talked with so many big professors in Russia, and their theory is that "After finishing this body, everything is finished." But (if) everything is finished, then why you are working so hard, if everything will be finished? They… Their, their theory is different. That is asuric theory, asuric theory. They do not believe in the self, they do not believe in God, they do not believe in the next birth, although these are facts. Simply a sober brain with cool head, one can understand. But these are facts. They're taking risk only. Now, by ordinary common sense knowledge, if I say, "There is no next birth," that is not authoritative. Because authoritative knowledge is… Suppose from Bhagavad-gītā, next life is accepted. Tathā dehāntara-prāptir dhīras tatra na muhyati [Bg. 2.13]. The beginning of Bhagavad-gītā is to teach that soul is eternal, it is migrating from one body to another, so there is next life. That is also authoritative knowledge. But if somebody says that "There is no birth," that is not authoritative. That is a layman's statement.

So a layman can put up his own theory in so many ways. Then what shall be the conclusion? The conclusion should be to take authoritative knowledge from authorities-one who is beyond the four defects of common man; one who does not make any mistake. One who is not illusioned, one who does not cheat, and one whose senses are perfect. We are devoid of all these qualifications. We commit mistakes; we are illusioned; we cheat; and at the same time, our senses are imperfect. So how we can give by speculation perfect knowledge? That is not possible. Therefore, our principle, Vedic principle, is to receive knowledge from the perfect. So-called scientists, so-called philosophers… Because basically they're imperfect, how they can give you perfect? They can speak something, "Perhaps it it like that," "Maybe like that," "Perhaps it was like that." All their theories are like that. But actual fact is different. Actual fact we get from the Supreme Person, Kṛṣṇa, that dehāntara-prāptiḥ, tathā dehāntara-prāptir dhīras tatra na muhyati [Bg. 2.13].

Dhīraḥ, one who is sober. There are two classes of men: dhīra and adhīra. Dhīra means sober, and adhīra means mad after sense gratification. That is called adhīra. So our Kṛṣṇa consciousness movement is so nice, dhīrādhīra. What is that? Kṛṣṇotkīrtana-gāna-nartana-parau premāmṛtāmbho-nidhī dhīrādhīra-jana-priyau. It is pleasing both to the dhīra and the adhīra. Those who are sober, they will understand how great this movement is. And even those who are adhīra, they will also appreciate because our program is very nice. "Come here, chant Hare Kṛṣṇa, dance and take prasādam." Who will not accept this? And actually, everyone is liking, "All right, let us go to this society, chant for some time, dance, and take prasādam." And gradually, he becomes spiritualized, then appreciates, then he becomes a member. So it is pleasing for the adhīra also.

So here, whatever is spoken in this Bhāgavata statement by Sūta Gosvāmī, dharmasya hy āpavargyasya… Everyone is trying to become engaged in particular type of occupational duty. Suppose one man is professor or one man is engineer or one man is medical man, anyone. Everyone has to do work for livelihood. That's a fact. You cannot live in this material world without working. In the Bhagavad-gītā Kṛṣṇa advised Arjuna that "You have to work. Without working, you cannot," I mean to say, "keep yourself, your life and soul and body together. You have to work." Śarīra-yātrāpi na prasiddhyet. Śarīra-yātrā. So you have to work. Kṛṣṇa never said… Kṛṣṇa is… Arjuna is a great devotee of Kṛṣṇa. Just imagine, he's talking personally with Kṛṣṇa, and Kṛṣṇa is personally helping him. How much exalted he is! But still, Kṛṣṇa is advising to work. Kṛṣṇa never said, "Oh, Arjuna, you need not fight. You sit down silently. I shall…" Actually, He was doing everything. At last He said, nimitta-mātraṁ bhava savyasācin: "You are simply instrumental, and I am doing everything." So Kṛṣṇa does for the devotee everything, but it does not mean that he will sit down. It is not. This is not our Kṛṣṇa consciousness movement that idle, creating some idlement. You must work for Kṛṣṇa's sake. That is the program. Not for sense gratification. That is called dharma.

Here it is said, dharmasya hy āpavargyasya. Hy āpavargyasya, apavarga. This pavarga I have explained several times. In Sanskrit grammar there are vargas, ka-varga, ca-varga, ṭa-varga, ta-varga, pa-varga-five vargas. So pa-varga means pa pha ba bha ma, five letters. Pa means pariśrama, hard labor. And pha means foaming. Because when you work very hard, from your mouth some foam comes out. Sometimes we see in the body of the horse, or any animal. Pa, pha, ba. Ba means vyarthatā, frustration. Instead of, in spite of working very hard, there is frustration in this material world. Pa, pha, ba, bha. Bha means bhaya, fearfulness. Although I am working very hard, still, I am fearful what will happen. I am not sure that things will be done properly, in spite of my working very hard. Pa, pha, ba, bha, and ma. Ma means mṛtyu, death. Working so hard, day and night, and still, there is death. Working so hard… The scientific world is working so hard, but the scientist is dying himself. He cannot stop death. He can create some atom bomb to kill, but he cannot create anything which will stop death. That is not possible. Therefore, this pa, pha, ba, bha, ma, these five letters represent five kinds of our activities in this material world.

So apavarga, dharmasya hy āpavargyasya. To make it nullified. No more hard labor, no more frustration, no more fearfulness, no more death. That is real problem. So to become religious, dharmic, means how to nullify these five principles of material existence. In the material world, you have to work very, very hard. You cannot think that "Oh, I am so great man. I'll not work." Na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. Suppose the lion… Lion is supposed to be the king of the forest. Still, he has to work. It is not that a lion will sleep, and some animal will come, "My dear lion, please open your mouth. I shall enter." (laughter) That is not possible. Even he is most powerful, even if he is… Just like your President. He is most powerful man, but he's working hard, more than asses and hogs, to get the post of presidency. So pariśrama…

So nobody can say that "Without working hard, I shall achieve something." That is not possible. But our tendency is that we do not wish to work; therefore, at the end of the week, we take some, I mean to say, leisure, go out of the city, and try to forget all our hard labor throughout the week. But on Monday, again we have to come back. This is going on. Nobody actually… Because a living entity by nature, being part and parcel of God, he wants also enjoy life without work. That is his tendency. Just like Kṛṣṇa. Kṛṣṇa is enjoying with gopīs, with Rādhārāṇī. But He's not working. He hasn't got to work. We don't hear from Bhāgavatam, any Vedic literature, that Kṛṣṇa has a great factory, and He has to go office at ten o'clock, and then bring money, and then enjoy with Rādhārāṇī. No. (laughter) We don't want that such kind of rascal God. (laughter) We want God who hasn't got to work anything. That is God. Na tasya kāryaṁ karaṇaṁ ca vidyate. That is the Vedic information. God has nothing to do.

Then what kind of God He is? He is simply for enjoyment. One European gentleman went to Calcutta. He saw many temples, and when he came to our temple, he saw the Rādhā-Kṛṣṇa. He went to other temples also, Kālī's. So he remarked, "Here is God." His remark was that "I saw in other temples, they are working. The Goddess Kālī is working. But here, He's enjoying." So God, that description is there in the Vedānta-sūtra, ānandamayo 'bhyāsāt. Sac-cid-ānanda-vigrahaḥ.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

Although He's cause of everything, but he hasn't got to work. Na tasya kāryaṁ karaṇaṁ ca vidyate. That is Vedic information. In the Upaniṣad you'll find, He has nothing to do.

na tasya kāryaṁ karaṇaṁ ca vidyate

na tat-samaś cābhyadhikaś ca dṛśyate

We do not find anyone equal to Him or greater than Him. That is God. God is great. "Great" means nobody should be greater than Him. And God says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya: [Bg. 7.7] "There is no other superior authority than Me." Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]: "I am the origin of everything." So other demigods like Lord Śiva, Lord Brahmā, even Lord Viṣṇu, mattaḥ sarvaṁ pravartate-everyone emanates from Him. And from them emanate so many things. Just like Brahmā, so many creatures have come out. But the original, ādyam, anādi… Govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. Govinda is the original person.

So He hasn't got to do anything. Na tasya kāryaṁ karaṇaṁ ca vidyate. He has no duty. He hasn't got to go to office, fifty miles off, with a motorcar, running at seventy miles speed, and there is some accident, finished. He hasn't got to do like that, although He runs quicker than anyone. Just like in the Bhagavad-gītā it is said that,

patraṁ puṣpaṁ phalaṁ toyaṁ

yo me bhaktyā prayacchati

tad ahaṁ bhakty-upahṛtam

aśnāmi prayatātmanaḥ

[Bg. 9.26]

So Kṛṣṇa is situated in the spiritual world, goloka eva nivasaty akhilātma-bhūtaḥ [Bs. 5.37]. But we are trying to offer Him some foodstuff, as far as possible with devotion and faith; Kṛṣṇa is eating, although He's far away. So this is God's position. At least, He hasn't got to work, He hasn't got to take the trouble to come. He's already here, although goloka eva nivasaty akhilātma-bhūtaḥ, although He's in the Goloka. It is not that Kṛṣṇa has gone somewhere, taken incarnation, therefore Goloka is vacant. No. In Goloka also, He's there, and He's everywhere. Aṇḍāntara-stha-paramāṇu-cayāntara-stham [Bs. 5.35]. So this is God.

So as God hasn't got to do anything, we, being Kṛṣṇa's part and parcel, we have got that tendency that we don't want to do anything, but we want to enjoy. Because you are part and parcel, the same quality is there. But we have fallen under certain conditions that we have to work. This is our position. We have to work very hard, so that foam will come out of the mouth, and still, we are not assured success; always fearful. And after all, working hard like this, we die. This is our position. So dharma means… To accept any kind of religion or faith means to nullify these five kinds of vargas. Hard work, foaming, fearfulness, frustration, and ultimately, death. That is the purpose of dharma. Dharmasya hy āpavargyasya. (aside:) Why you are making cut-cut? What is this sound? Who is doing that? Don't do it. Dharmasya hy āpavargyasya. To become religious means how to counteract these five principles. That is dharma. Dharmasya hy āpavargyasya. Na arthāya hi upakalpate. Not that by executing dharma, "I shall go to temple…"

Everywhere, the Christians go to church to get their bread. "O God, Father, give us our daily bread." What is this demand? God is supplying bread to the cats and dogs and birds and bees and everyone. Why He shall not give me? That means they do not know what to pray. Dharmasya hy āpavargyasya. "God, give me relief from these four kinds of tribulations." That should be prayed. Bread? What is this? Suppose if you go to a king and he says, "All right, you can ask anything from me," and if you say, "Give me bread, a piece of bread," (laughter) is that very intelligent? If you have approached a king, you should ask, "My dear lord, my dear your majesty, may give me something so that I may get free from all kinds of trouble." That should be the prayer. What is this prayer? "Give me a little bread"? Of course, it is better than the rascals who are atheists. They do not approach God. They say, "Oh, what is God? I am God. I shall, by economic development, I shall create so many breads. Why shall I go to church?"

So anyone who is going to church and asking God for bread, he's thousand times better than that rascal, who is not going to church, because he's, after all, approaching God. Maybe he does not know what to pray from God, but he's approaching God. Therefore, he's thousand times better than the rascal who is atheist, who does not care for church or temple. That is stated. Sukṛtinaḥ, he's pious, he's accepting God, that "God gives us bread." That principle he is accepting; therefore he is pious, he has been accepted as pious. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. "Those who are pious, they come to Me." Ārto arthārthī jñānī.

So jijñāsu. There are four kinds of men who come to God. They are all pious. The first is ārta. A common man, if he's pious, if he's in distress, he prays to God, "My dear Lord, kindly rescue me from this difficulty." But he's to be considered as pious, because he's approaching God for relief. Arthārthī, those who are poor, they are going to temple or church for some money, praying to God. They are also pious. And jijñāsu. And one is philosopher, inquiring "What is God? Let us study." Jñānī, those who are learned scholars. So those who are searching after God, trying to understand God, who are approaching God for some difficulty, approaching for some relief, all these persons who are approaching God some way or other, they are pious. And one who is denying the existence of God, trying to make solution by his own knowledge, they are all called asuras. Duṣkṛtinaḥ, miscreants, narādhamāḥ, lowest of the mankind, mūḍhāḥ, rascals.

na māṁ duṣkṛtino mūḍhāḥ

prapadyante narādhamāḥ

māyayāpahṛta-jñānā

āsuraṁ bhāvam āśritāḥ

[Bg. 7.15]

One can say, "There are so many big, big philosophers, scientists, they do not recognize existence of God. Then what about their knowledge?" They… Kṛṣṇa says, māyayāpahṛta-jñānāḥ, "Their knowledge has no value. Actual essence of knowledge has been taken away by the māyā."

So therefore dharma means one should be very serious to get out of this material conditional life. That is real dharma. Nārthāya upakalpate. Not that simply we go to temple or church and ask God for some material benefit. Arthāya, dharma, artha, kāma, mokṣa [SB 4.8.41, Cc. Ādi 1.90]. These are called catur-varga. That is… In the Vedic civilization a human body, or human being, is recognized when he's interested in these four things: dharma, artha, kāma, mokṣa. First of all, dharma. Without religious life, animal. What is the value of? Dharmeṇa hīnāḥ paśubhiḥ samānāḥ. Anyone who has no religion… It doesn't matter what religion he's following, he must follow some religion. It doesn't matter whether Christian religion, Hindu religion, or Buddha religion, and this religion. It doesn't matter. He must have some religion. Then he is human being. And religion means… Generally, they understand that "If I become religious, pious, then my life will be nice. I'll get my subsistence." Actually, that's fact. Dharma artha. And why do we want artha, money? Kāma, for sense gratification. We require money for sense gratification. And when we are baffled in sense gratification, then we want mokṣa. When one cannot get sufficiently by trying dharma, artha, kāma, economic development and sense gratification, still we are dissatisfied, then sometimes we give up this world: brahma satyaṁ jagan mithyā, "This world is mithyā, false." That is not actually giving up the, renouncement, giving…, or renunciation. Renunciation means you should give up your process of sense gratification and apply yourself very seriously in the service of the Lord. That is called renunciation.

That is explained in the Eighteenth Chapter of the Bhagavad-gītā. Karma-phalaṁ tyāgaṁ sannyāsam. Sannyāsa means karma-phalaṁ tyāgam. Everyone is working in this material world to get some result. The result must be there. Either you work piously or impiously, there must be result. So those who are not devotees, they will enjoy the result. So they're entangled. That is explained in the Bhagavad-gītā: yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]. "If you do not work for Yajña, Viṣṇu, then whatever you are doing, you are being bound up by the reaction of such work." Suppose you have done pious work. Now you are elevated to the higher planetary system or you become rich man's sons. Because by pious activities we get four things: janmaiśvarya-śruta-śrī [SB 1.8.26]. Janma, to get birth in nice family, rich family, aiśvarya, janma aiśvarya. Nice family means opulent, rich, riches, aiśvarya. Janma aiśvarya śruta, and learning, education also. This is also… Not that everyone is becoming very learned. But one who was pious in his past life or in this life, they can be benefited, nice education also. And śrī, and beauty. These are the results of pious activities. And just the opposite is due to impious activities: no riches, no beauty, no knowledge, no good family.

So pious and impious activities, this is going on. Generally, people understand dharma by these. But here Bhāgavata says, "No. Dharma, religious principles, should be executed to nullify…" Hy āpavargyasya. Dharmasya hy āpavargyasya na arthāya upakalpate. "Not for material benefit." Material benefit… Either you become poor or rich, you have to undergo the tribulations of this material existence. Because you are rich man, you cannot avoid death. Because you are rich man, you cannot avoid hard working. Because you are rich man, you cannot avoid fearfulness. So the same thing is for the poor man. He's also working hard. It may be that he's not getting more money; you are getting more money. But getting more money, you have to work like ass and dog. So you cannot get out of these principles, either you become rich or poor. Generally, they understand that "By becoming religious, I shall be rich." That is fact; you can become. But what is the benefit? Suppose you are rich. Do you think that you will not die? Do you think that you will not be attacked by any disease? Do you think that you will not become old? So what is the benefit? But real religion means to nullify these principles. Dharmasya hy āpavargyasya nārtho 'rthāyopakalpate. Not that becoming religious I become richer, I become, I get so many material benefits. No. That is not. But you can say that "We require some money for existence." Yes, that's a fact, that's a fact.

Therefore, our principle is yāvad artham. You can earn honestly as far, as much as you require for maintaining your body and soul together. Don't earn…, don't work hard simply money, money, money, money, sweeter than honey. That is not life. That is cats and dogs life. They're simply working hard, just like ass, mūḍha. Mūḍha means ass. This mūḍha, this word is applicable to the worker, to the karmīs, because they are working very hard. But actually, what he's enjoying? When he lies down, he requires that six feet bedstead. That's all. Although he has got land, what you were saying? One person means they have owned the whole…?

Śyāmasundara: Twenty-five percent.

Prabhupāda: Twenty-five percent of the land. Suppose we owned the twenty-five percent of the whole world, but at the time of occupying the land I require only six feet? That's all. So they…, is he not ass? He knows that "I want only six feet land to lie down. Why I am trying to acquire the whole world? And working so hard?" That is ass. Similarly, I'm so working hard. What I am eating? Perhaps I am not eating. When I come home, I take a piece of bread and a cup of tea, bas, finished. But he does not think "Why am I working hard? I am not eating more. I am not occupying more place. I cannot enjoy fully sense gra…" Simply an idea: "More money, more money, more money." Therefore he's ass. Ass does not enjoy life, but works very hard. We have got… Several times explained. In India, the washermen keep an ass, and the ass bears ten tons of loads on the backside and goes to the ghāṭa, for washing ghāṭa. And he is let loose there, and a morsel of grass, a little, few pieces of grass. And he's eating there, standing, for again returning with ten tons of load. He is given freedom. He does not think that "Why shall I work so hard? This grass is available everywhere. I can go. Why I am working for this washerman?" But he has no sense. Therefore he is called ass. Similarly, all these karmīs, they are working so hard, but they are eating, say, two pieces of bread and a cup of tea or milk. That's all. Or something else. They have been collared.

But we must utilize our time, save our time, how to get out of these four, five principles of materialistic life. That is called dharma. And we should earn so much to keep the body and soul together. That's all. "Now, if I get more money?" If you get more money, then employ it for Kṛṣṇa. If you get more money, then engage it for Kṛṣṇa. Don't try to… Therefore it is said, dharmasya, nārthasya dharmaikāntasya. Na arthasya, neither money, arthasya, dharmaikāntasya, one who is actually religious, dharma, kāmo lābhāya hi smṛtaḥ. The money you get, it is not for your sense gratification. Nārthasya dharmaikāntasya. Actually, if you are dharmic, if you are religious, then suppose you have got money… You can get money because you are dharmic. So you can get money. But don't employ it kāmo lābhāya, for your sense gratification. Therefore in any country, in the past, I mean to say, millenniums of years, in the days gone by, any rich man, if he has got some money, he would construct some church or some temple or some mosque. That was the system throughout the whole world. Because they knew that "I have got this extra money, I must employ it for God consciousness." But at the present moment, the churches are being transformed into factories, because they have lost religion. And because they have lost religion, they are animals. And how you can get peace and prosperity in the society of animals?

So dharmasya hi, arthasya, nārthasya dharmaikāntasya. One who is actually religious, he does not earn money for sense gratification. Na kāmo lābhāya hi smṛtaḥ. But at the present moment, the more we earn money, more we make prescription or program how to enjoy senses. Nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ. Kāmasya nendriya-prītiḥ "But we have got some desires, fulfill the sense desires." Yes that also you fulfill. Kāmasya nendriya-prītiḥ. But not for sense gratification. You apply your senses… Just like sex life, there is no forbidding. But you can enjoy sex life for begetting nice children, that's all; not for sense gratification. This verse should be discussed later on.

So here, as it is described by Sūta Gosvāmī that, first thing is that dharma… First-class dharma means to become a devotee.

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

If you want peace of mind, if you want full satisfaction, then you dharmic life, your religious life, should be how to advance yourself in devotional service of the Lord. Then yayātmā suprasīdati. Then you will feel satisfaction. Then it is said that dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ [SB 1.2.8], "By executing your religious principles, if you do not develop your consciousness about God, then it is simply waste of time and labor." Then it is said,

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

Then he says that "If you devote yourself in the service of Vāsudeva, then you will get perfect knowledge and renunciation without any doubt." And the next verse it is said,

dharmasya hy āpavargyasya

nārtho 'rthāyopakalpate

nārthasya dharmaikāntasya

kāmo lābhāya hi smṛtaḥ

[SB 1.2.9]

So this Bhāgavata discourse is meant for giving enlightenment to the people of the world. It is not a sectarian religion; it is meant for all human beings. They should take advantage of the instruction of Śrīmad-Bhāgavatam, Bhagavad-gītā, and make their life perfect. That is our Kṛṣṇa consciousness movement.

Thank you very much.

Puṣṭa Kṛṣṇa: …questions? Questions from the guests?

Prabhupāda: Yes.

Puṣṭa Kṛṣṇa: Are there any questions? You might have some questions about Śrīla Prabhupāda's lecture. (pause)

Prabhupāda: Chant. (end)

721020SB.VRN

Śrīmad-Bhāgavatam 1.2.9

Vṛndāvana, October 20, 1972

Pradyumna: Translation: "All occupational engagements, or dharmas, are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, one who is engaged in the ultimate occupational service, or dharma, should never use material gain to cultivate sense gratification." [SB 1.2.9]

Prabhupāda: So Sūta Gosvāmī is describing the purpose of religiosity. Dharmasya hy āpavargyasya. Dharma, to accept a system of religion means to accept the path of liberation. Āpavargyasya. This apavarga is very significant word. Pavarga and apavarga. Pavarga means pa, pha, ba, bha, ma. In grammatical ways, ka, kha, ga, gha, ka-varga, ca-varga, ṭa-varga, ta-varga, and pa-varga. Five vargas. Vargīya varṇas. And there are antaḥ-stha varṇas. This is grammatical.

So dharmasya hy āpavargyasya. "A" means negation, negation of pavarga. Pa means pariśrama, labor. Here, in this material world, the sense gratificatory platform is not very easy. You have to work very hard. Karma. Even Arjuna was advised, śarīra-yātrāpi ca te na prasiddhyed akarmaṇaḥ: "My dear Arjuna, you are denying to fight, but you do not know that without fighting, you cannot live even. You cannot maintain your body." Śarīra-yātrāpi. Just see how hard they are laboring. Even just like an ass. In big cities, we have seen, human beings are pulling on rickshaws, ṭhelās. What for? Simply for maintaining this body. In the Kali Yuga, the working will be more harder and harder. Just like an ass. Ass, the example is given always, ass. How much hard work it carries on. Tons of cloth, carrying on the back, going to the ghāṭa. What for? Simply little grass. That's all. Therefore it is called ass. The ass is working simply for a morsel of grass. Grass, there are so many. You can get. But it is because it is ass, he's thinking that "The washerman is my master. He'll give me the grass." Just see.

This is ignorance. It is a very good example of foolishness. Similarly, Kṛṣṇa has provided everything. Kṛṣṇa is giving food to the elephant. In Africa, there are millions of elephants, and each elephant is eating at least eighty-two pounds at a time. But who is supplying the food? They have no economic problem. They have no bank balance. How they are eating? This is to be studied. This is called nature's study. So why you are so much busy for fulfilling the belly with a little two cāpāṭis? If the elephant can get so much food at a time, can I not get two, two cāpāṭis or four cāpāṭis? I can get also. But there is no confidence. He's thinking that "Unless I work very, very hard, I cannot live." The more a man is civilized, he's thinking like that. They accuse us, these Kṛṣṇa conscious people, that "They are escaping. They do not want to work." Not only us. Anyone… That is the allegation against the sādhus, that they are parasites, dependent on the society, eating at the cost of others. So many accusations. But actually, that is not the fact. Kṛṣṇa has provided food for everyone. Just like these birds. They're living very peacefully in this tree, and they have no problem. The monkeys… Who is going to give? Anyone, as soon as he sees a monkey, he drives: "Get out. Get out. Get out." But still they are living. They are eating.

So there are 8,400,000 species of life. They're all eating at the cost of God. Why human being is so much busy for solving economic problem? Because a foolish civilization. That's all. Everything is there. Simply you have to work little. Because this world, this material world, is made in such a way that unless you work little, you cannot get your food. That Viṣṇu Purāṇa, it is said, avidyā-karma-saṁjñānyā tṛtīyā śaktir iṣyate. Avidyā. Ignorance. (talking in background) (aside:) Ask them, not… (Hindi) Avidyā-karma-saṁjña. This material world is ignorance, darkness. Because he, people have no knowledge of that Kṛṣṇa is providing everyone food. Eko bahūnāṁ yo vidadhāti kāmān. That is the injunction of the Vedas, that one supreme one is supplying food to everyone. Eko bahūnāṁ yo vidadhāti kāmān. So Kṛṣṇa is supplying everyone. Nobody has to starve. The only business is how to develop our Kṛṣṇa consciousness. That is our only business. Tasyaiva hetoḥ prayateta kovido na labhyate yad bhramatām upary adhaḥ [SB 1.5.18]. Simply if we become engaged for economic development, fulfilling the belly, and we forget our real business, developing Kṛṣṇa consciousness, that is not very intelligent work.

Therefore it is said here, dharmasya hy āpavargyasya. To perform religious…, religiosity means how to get out of this material conditional life, apavarga. Pavarga means hard work. Pa pha. And so much hard work that there is foam in the mouth, phena. Pa pha ba. And vyarthatā. In spite of working so hard, we are confused, baffled. Pa pha ba bha. And still there is bhaya, fearfulness, "Whether it is done, or whether I shall get tomorrow, any food?" Bha. In this way, at the end, ma, mṛtyu. This is called pa pha ba bha ma-pavarga. So to take to religiosity means to get out of this pavarga. Dharmasya hy āpavargyasya. Not pavargyasya. Dharmasya hy āpavargyasya na arthāya upakalpate. We go to temple or church or mosque to get some material benefit: "O God, give us our daily bread." The Christians pray like that. And the Hindus, they also pray, go to some demigod, or Kṛṣṇa. Mostly they go to demigod, especially to Lord Śiva, because Lord Śiva's name is Āśutoṣa. If you please Lord Śiva, it is very easy. He's very easily satisfied. And whatever you want, he gives you: "All right, take it." Therefore, generally people become devotee of Lord Śiva, because easily pliable. Viṣṇu is not so easily pliable. Devī is easily pliable. Say, for a meat-eater, goes to Devī: "My dear goddess, I want to eat meat." Devī will allow: "All right. Bring a goat and sacrifice it before me, and you eat." But if you go to Viṣṇu, "Sir, I want to eat meat," He'll not allow. Therefore they are very much devotees of Goddess Kālī. Purpose is to eat meat. He's not a devotee.

Actually, devotion cannot be applied except to Viṣṇu. Therefore Bhagavad-gītā says, kāmais tais tair hṛta-jñānāḥ yajante anya-devatāḥ [Bg. 7.20]. These rascals, who have lost of their intelligence, they go to other demigods to pray for some temporary benefit. Antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām [Bg. 7.23]. Now suppose if I go to Goddess Kālī to get facility of eating flesh. Then the antavat. You eat flesh and acquire so much sinful result… Because you have killed one animal, he has to kill you. You take so much responsibility. Still, your pleasure by eating flesh is finished very quickly. But if you warn, if you worship Viṣṇu, even one percent you have… Svalpam apy asya dharmasya trāyate mahato bhayāt. Worshiping the other demigods, it will be finished as soon as… I mean, suppose you go to heavenly planet. Everything will be finished, because this material world is temporary. So the benediction which you have achieved from a demigod, the demigod, the benediction, and yourself-everything will be finished. Therefore it is said, antavat tu phalaṁ teṣāṁ tad bhavaty alpa-medhasām [Bg. 7.23]. Real problem is apavarga, how to get out of this entanglement of hard labor and fearfulness. That can be given by Viṣṇu. Hariṁ vinā na mṛtiṁ taranti.

Without Kṛṣṇa, nobody can save you. Other demigods… Just like Rāvaṇa. Rāvaṇa was a great devotee of

Lord Śiva. But when Lord Rāmacandra wanted to kill him, Lord Śiva's father could not even protect him. That is not possible. That is not possible. Mare kṛṣṇa rākhe ke. (aside:) Make it little… Yes. Little… Yes. If Kṛṣṇa kills you, nobody can protect, And if Kṛṣṇa protects you, nobody can kill you. Rākhe kṛṣṇa mare ke, mare kṛṣṇa rākhe ke. This is the formula. Here it is said that dharmasya. If you want to take to religiosity Practically dharma. I have several times explained that dharma means… (aside: ) What you are doing? It is disturbing me. Yes. Don't you see? He cannot do it. Yes. Do it. Dharma, to become religious, the purpose is to go up to the point of mukti. Dharma artha kāma mokṣa [SB 4.8.41, Cc. Ādi 1.90]. Gradually. Gradually, step by step. But generally, people stuck up for some material gain. Ārtaḥ arthārthī jñānī jijñāsuḥ. Four kinds of people approaches the Supreme Personality of Godhead for evolution, but the, those who are going to the Supreme Person for some material gain, as soon as their material gain is finished, they also finish worship. "Now I have got the money. There is no need of worshiping."

So here Bhāgavata says that dharma… You take to, to the principles of religion for going up to the point of liberation, āpavargyasya. Dharmasya hy āpavargyasya. This is meant for getting out of this entanglement of birth, death, old age, and disease. That is real… The first step is religiosity. Unless you are pious, religious, there is no possibility of getting liberation. Therefore there are different types of dharma prescribed, twenty types of dharma. The beginning is varṇāśrama-dharma. The people have lost even varṇāśrama-dharma, what to speak of other dharmas. The first beginning is varṇāśrama-dharma, to become brāhmaṇa, to become kṣatriya, to become vaiśya. So in the Kali-yuga the time is so bad that even there is no fixity of this varṇāśrama-dharma. Nobody knows who is brāhmaṇa, who is śūdra. Because the quality is the same now, eating, sleeping, mating-animal quality. You can become a brāhmaṇa by sacred thread. That is a different thing. But there are brāhmaṇa and brahminical qualifications. That is real brāhmaṇa.

So even the varṇāśrama-dharma is lacking in this age, what to speak of other dharmas. Therefore the śāstra enjoins,

harer nāma harer nāma harer nāma eva kevalam

kalau nāsty eva nāsty eva nāsty eva gatir anyathā

[Cc. Ādi 17.21]

You cannot execute any severe type of religious principles. Simply take to this chanting of Hare Kṛṣṇa mantra. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. You'll come out triumphant. But actually, on principle, dharma means gradually, step forward for liberation. Dharmasya hy āpavargyasya na arthāya [SB 1.2.9]. We should not execute dharma for some material gain, arthāya. Just like people are very busy to give in charity, because he'll get some exalted post. Yajña dāna tapa kriyā. These are karma-kāṇḍīyas, yajña, performing sacrifices, giving in charity, dāna, tapa, austerity. Just like Hiraṇyakaśipu underwent severe austerities, Rāvaṇa underwent severe austerity. What for? For material gain. That's all.

So actually dharma does not mean that. Dharma means to come to the point to the Supreme Personality of Godhead. When He says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66], this is dharma, real dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Sākṣād Bhagavān, Kṛṣṇa, is ordering like that. That is dharma. Na arthāya. Not for material gain. People generally execute religious principles for some material gain. That is warning. Bhāgavata is warning, na arthāya upakalpate: don't execute religious performances simply for material gain. Now material gain means money. Suppose you get money. Money, because according to previous pious activities, you get good birth, nice riches, janmaiśvarya-śruta-śrī [SB 1.8.26]. So suppose you have got money. A man is born with silver spoon in the mouth. He has got money immediately. Then what he'll do? He'll throw it away? No. It is said that nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ. If you have got money, don't spend it for sense gratification. Kāmo lābhāya. Just like at the present moment, if anyone has got more money, he purchases more motorcars. Formerly… Suppose he had no car. He gets one car. He gets more money-another car. More money-another car. In this way, they make prescription for sense gratification. But no. If you have got more money than you require, you spend it for Kṛṣṇa. That is required. Try to satisfy Kṛṣṇa, the senses of Kṛṣṇa. Don't try to satisfy your senses. Then you'll be implicated. Actually the money belongs to Kṛṣṇa.

Īśāvāsyam idaṁ sarvam [Īśo mantra 1]. Everything belongs to Kṛṣṇa. Kṛṣṇa also says, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. He's the proprietor. How Kṛṣṇa's money you can spend for your sense gratification? That is sinful activities. If you take government money, government treasury, and spend it for sense gratification, immediately you become criminal. Immediately. Mā gṛdhaḥ kasya svid dhanam. You cannot touch. Human civilization… Now, at the present moment, they're less than animal, They are getting money by hook and crook and amassing money. But not spending for Kṛṣṇa. If you go for begging something for Kṛṣṇa, "No, we are not interested in religious affairs. No. We are secular." Nobody will pay. Now, if you go to somebody that "We are going to open a lunatic asylum and hospital for the drunkards," then they'll pay money. Yes. In USA, there is a big hospital for curing, curing drunkards priests. (laughter) Yes. Drunkard priests. Because they have to execute priesthood, but they are drunkard. So they want to be cured. This is a fact. They'll give money. If you want money for Kṛṣṇa, they'll not give money. They will… More hospitals. More hospitals. The report is "This year, we have increased so many hospital beds." That means that is advancement. So what is this advancement? People have become sick. You just stop people becoming sick, there should be no disease. That is advancement. No. Their advancement of civilization means you open more hospitals and more beds. That is advancement.

So this is all sense gratification, kāma, for sense gratification. You give medicine to a diseased man to cure him just to make him able to enjoy senses. That's all. But Kṛṣṇa consciousness movement is that you give him medicine so that he can get out of the clutches of this material entanglement and go back to home, back to Godhead, and live eternal, blissful life of knowledge. That is Kṛṣṇa consciousness movement. So,

dharmasya hy āpavargyasya

nārtho 'rthāyopakalpate

nārthasya dharmaikāntasya…

[SB 1.2.9]

Actually who is religious, his money is not meant for sense gratification. Formerly anyone who had money, he used to spend for Kṛṣṇa. Just like you see here in Vṛndāvana big, big temples. They were constructed by very, very rich men. They knew that "Now I have got extra money. I can spend it for Kṛṣṇa." Just like Mahārāja Mansingh. He approached Rūpa Gosvāmī. Rūpa Gosvāmī was sitting here. Or sometimes somewhere. Rūpa Gosvāmī was famous, saintly person in Vṛndāvana. So Mahārāja Mansingh approached: "Sir, what can I do for you? I have got some money. I want to spend some money for you." So Rūpa Gosvāmī, what he'll do with the money? He was, he left his minister, ministerial post to come to Vṛndāvana not for earning money. So he advised him, "All right, if you have got money, you spend it for constructing a nice temple for Govindajī." So he constructed so nice temple, seven stories. It is impossible now to construct such a temple, such nice work. But he spent, he utilized his money in that way.

So everyone can serve Kṛṣṇa. Prāṇair arthair dhiyā vācā śreya-ācaraṇaṁ sadā. Either with your life, either with your money, either with your intelligence, either with your, with your words. You can serve Kṛṣṇa. Any way. Kṛṣṇa service is not checked. Ahaituky apratihatā. It cannot be checked. In any condition of life you can serve Kṛṣṇa. The first thing is that if you can dedicate your life, that is very good. Just like you have done. You have dedicated your life for spreading this Kṛṣṇa consciousness movement. That is first class, prāṇaiḥ. If you cannot dedicate your life immediately, then spend fifty percent of your income for Kṛṣṇa. Prāṇair arthaiḥ. If you think you have no money, then prāṇair arthair dhiyā, by your intelligence. If you have got some knowledge, write some books and spread it, Kṛṣṇa consciousness. And if you have no education, no money and you cannot dedicate your life, then you can spend your vacana. Vācā. Prāṇair arthair dhiyā vācā. What is the vācā? Chant Hare Kṛṣṇa and tell everyone, "Please chant Hare Kṛṣṇa." Where is the difficulty? You can serve Kṛṣṇa in any condition of life. But don't be miser. If you think that you have got one crores of rupees, so Kṛṣṇa says, vācā. "Let the bank balance remain for my children, and I go to Vṛndāvana and chant Hare Kṛṣṇa." No. That is called vitta-sārtha. If you have got money, you must spend money. Not that "Money is for my children and wife, and I come to Vṛndāvana and chant Hare Kṛṣṇa." There are many such retired persons here. They leave the money for their relatives, and come here with a… Of course, that is good. But Kṛṣṇa is very intelligent. Kṛṣṇa wants to know where you have kept your money. (laughter) He inquires, "You kept your money for your children and you have come to love Me with your beads?" No. (laughter) Kṛṣṇa is very intelligent. Kṛṣṇa wants that "Whatever you have got, you have to utilize for Me."

Just like Arjuna. Arjuna was a warrior, and he utilized his energy for fighting the demons. Because He came to kill the demons. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]. So Kṛṣṇa wants to utilize your energy for His satisfaction. That is devotion. Everyone has got his energy, and he can spare it for Kṛṣṇa's service. That is real devotion.

etāvaj janma-sāphalyaṁ

dehinām iha dehiṣu

prāṇair arthair dhiyā vācā

śreya-ācaraṇaṁ sadā

If you want to make perfection of your life, then whatever you have got, you have to spend it, spare it for Kṛṣṇa. Not that "The substance is for my relatives, and simply I come with lip sympathy." No.

So,

dharmasya hy āpavargyasya

nārtho 'rthāyopakalpate

nārthasya dharmaikāntasya

kāmo lābhāya hi smṛtaḥ

[SB 1.2.9]

Not for sense gratification. Don't use your money for sense gratification. In the Bhagavad-gītā also it is said, yajñārthe karma. You are working hard not for…, do not work for hard, hard work, for sense gratification. In the, another place, in the instruction of Ṛṣabhadeva, it is said that nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1]. This body, this human body, is not meant for working hard like the hogs for sense gratification. But people have made it a civilization. They are working very hard, day and night, simply for sense gratification. This is compared like the hogs. You have seen so many hogs in Vṛndāvana, loitering. The whole day, they are working to find out where is stool. That is their business. So it may not be very pleasing, but these hogs, they are also living in Vṛndāvana, but why they are hogs? Because they came to Vṛndāvana and behaved like hogs. So Kṛṣṇa has given them the opportunity: "All right you live in Vṛndāvana as a hog." We should not come Vṛndāvana to behave like hogs. What is the behavior of the hog? Sex indulgence without any discrimination. That is hogs. Hog has no discrimination whether it is mother, sister, or this or that. Any sex will do. This is hog life.

So it is the warning: arthasya dharmaikāntasya kāma… Don't try to gratify sense in the name of dharma, religion, or bhakti. Then we have to become hogs and dogs. Even in Vṛndāvana. It doesn't matter. Yes. Then nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ. Then we have got kāma. We, because we have got this body, then we must satisfy the senses. That is required. So there is sanction. Kāmasya. Kāmasya nendriya-prītiḥ. Just like sex. Sex life is allowed by the śāstra. Just like in the Bhagavad-gītā: dharmāviruddhaḥ kāmo 'smi. "Sex life which is not against the religious principles, that is I," Kṛṣṇa says. That means sex life should be utilized only for begetting nice children. There are certain rules and regulations. One can have sex life once in a month. As soon as the wife is pregnant, he cannot have sex life. There are rules and regulations. Not for kāmasya na indriya-prītiḥ. Not because "I want to enjoy sex life, I can use it at any time." No. That is not. Kāmasya na indriya-prītiḥ. Kāma, there is, required. But na indriya-prītiḥ. Lābho jīveta yāvatā. You can utilize kāma as much as it is required for living condition. Not for sense gratification.

Why these are restriction? Why so much restriction? Now, because jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ. Because our real business is to understand Kṛṣṇa, tattva-jijñāsā. We must save time from all directions and concentrate and utilize the time simply for Kṛṣṇa consciousness.

Thank you very much. (end)

740423SB.HYD

Śrīmad-Bhāgavatam 1.2.9

Hyderabad, April 23, 1974

Pradyumna: (leads chanting, etc.)

dharmasya hy āpavargyasya

nārtho 'rthāyopakalpate

nārthasya dharmaikāntasya

kāmo lābhāya hi smṛtaḥ

[SB 1.2.9]

Translation: "All occupational engagements, or dharmas, are certainly meant for ultimate liberation. They should never be performed for material gain. Furthermore, one who is engaged in the ultimate occupational service, or dharma, should never use material gain to cultivate sense gratification."

Prabhupāda:

dharmasya hy āpavargyasya

nārtho 'rthāyopakalpate

nārthasya dharmaikāntasya

kāmo lābhāya hi smṛtaḥ

[SB 1.2.9]

We have begun this discussion about dharma. We have several times described dharma, the constitutional characteristic. That is called dharma. So people have taken dharma for sense gratification. Just like generally people go to the church or temple for asking some material gain. That is beginning, beginning of God consciousness.

catur-vidhā bhajante māṁ

janāḥ sukṛtino 'rjuna

ārto jijñāsur arthārthī

jñānī ca bharatarṣabha

[Bg. 7.16]

Four classes of men, means those conditioned souls… (aside:) Why it stopped? (about fan) People who are pious, not ordinary men, those who are pious… Therefore in the Vedic principle everyone has been directed to become pious, puṇya-karma. Tyaja durjana-saṁsargaṁ bhaja sādhu-samāgamam. This is moral instruction, that "Don't keep company with durjana." Durjana means those who are very much attached to material enjoyment. They are called durjana. Actually, human life is meant for tapasya, not to become like cats and dogs and hogs, simply eating and sense gratification. That is not human life. This is Vedic civilization. Because human life is meant for making solution of all problems.

Here it is said, dharmasya hy āpavargyasya. Apavarga. A means negation, and pavarga… Pavarga-pa pha ba bha ma. Just like-those who are acquainted with Sanskrit grammar-there are five vargas: ka varga, ca varga, ta varga, similarly, pa varga. Pa pha ba bha ma. So pavarga means they have taken the material life in different aspect. First of all, material life is pariśrama, hard labor. This is called pa, pariśrama. And then, pha: the labor is so hard, sometimes foam comes. We have seen from the mouth of the horse, cows, and bulls, dogs. We sometimes, we have also, our tongue becomes dry after working very hard. There are foams. This is pha. Pa, pha. And ba means vyarthatā: in spite of so much labor, our sense gratification is not fulfilled. That is called vyarthatā. Pa pha ba, vyarthatā. And then bha. Bha means bhaya, always fearful. Āhāra-nidrā-bhaya-maithunaṁ ca. Every conditioned soul is subjected to fearfulness, "What will happen next?" Big, big politician… Just like in U.S.A., President Nixon, he is also under fear, "How these people will drive me away?" So this bhaya must be there. Hard labor for election, then rejection, then bhaya, fearfulness, "Whether my this position will remain or not?" Nobody is free. Even Brahmā, big, big demigods, they are also fearful. Bhayaṁ dvitīya abhiniveśataḥ syāt. Śāstra says when one is attached to the other thing except God, dvitīya… Because God is one. Eka brahma. When one is not Brahman realized-the other realized means illusion realized-then there is bhaya. So apavarga, pa pha ba bha, in this way ma, means mṛtyu, death.

So this has been summarized. These are called pavarga. And apa… a means to nullify. So dharma, practice of dharma, means to nullify these conditions, these miserable conditions of material existence. That is the purpose of dharma. Dharmasya hy āpavargyasya. Āpavargyasya, to cease this labor. Tri-tāpa-yatana, three types of miserable condition: adhyātmika, adhibhautika, adhidaivika. That is animal life, bodily concept of life. Therefore dharma should be practiced for nullifying. Because we do not want to work very hard, every one of us, but we have to, especially at the present moment. That is stated in the Bhāgavata. In the Kali-yuga the situation will be so much deteriorated that simply for a piece of bread, one has to work just like an ass. Very hard labor. It has come to become so. Gradually, it will deteriorate more and more. These are stated in the Śrīmad-Bhāgavatam. Now rice and wheat is selling at a high price, three rupees kilo. But time will come when if you pay 300,000 rupees, still, it will not be available. Especially rice, wheat, sugar and milk and fruits. That means sāttvikāhāra. These things will be finished. Therefore they are learning how to eat beef. This is the beginning. Just like a child learns to eat, little, little. Otherwise there will be no more food. Therefore dharma is required to stop this miserable condition of life. That is real dharma.

Therefore to come to the real point of dharma, transcendental position, in the material conditional life, the dharma, varṇāśrama-dharma… Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Viprādayo guṇaḥ pṛthak cātur-varṇyam. Ya eṣaṁ puruṣaṁ sākṣād ātma-prabhāvam īśvaram, na bhajanti vā ajānanti… Puruṣasya āśramaiḥ saha. Tyakta jagṛhe varṇa vipro aday guṇaḥ pṛthak(?). These are the statements of śāstra, that the human society, just to make it real human society, not cats' and dogs' society, there must be varṇāśrama. That is dharma. In the material stage, when we have to take care of this body, there must be this varṇāśrama. That is systematic human society. If there is no varṇāśrama-dharma, then it is cats' and dogs' society. In the cats' and dogs' society there is no varṇāśrama-dharma. That… They do not require it; neither they can understand it. So if the human society becomes varṇāśrama-less, without varṇāśrama-dharma, then it is cats' and dogs' society. Then subjected to the so many miserable condition of material nature. That is inevitable.

So dharma, first of all this dharma. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma… [Bg. 4.13]. This is dharma: brāhmaṇa-dharma, kṣatriya-dharma, vaiśya-dharma, and śūdra-dharma, brahmacārī-dharma, gṛhastha-dharma… We call gṛhastha-dharma. Otherwise, wife and children…, the cats and dogs, they have also wife and children. Then why? This is called dharma. Dharmāviruddhaḥ kāmo 'smi. Kṛṣṇa says, in the Bhagavad…, dharma aviruddhaḥ kāmo 'smi: "Sex life, sense gratification, which is not against dharma, that is I." So there must be dharma, characteristic. This is the characteristics of brāhmaṇa. This is the characteristics of kṣatriya. This is the characteristic of vaiśya. This is character of śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. This must be systematically organized. That is called dharma. Because the real purpose is, dharmasya hy āpavargyasya: just to nullify this miserable condition of material life, not… Dharmasya hy āpavargyasya na arthaḥ arthāya upakalpate.

Now it has been taken as, "I am brāhmaṇa. So how to earn more money by giving somebody blessings," or "Give me some money,"or "I shall make some pūjā; he will get some material benefit, this pūjā, that pūjā," especially demigods. You worship Kālī-pūjā. So you will be able to eat meat. Then Caṇḍī-pūjā. Then he will be able to drink wine, and so many others. They are also in the scriptures. Because people want… There are varieties of men. So they have been given. These are regulative principles. Just like Kālī-pūjā, pūjā of the goddess Kālī. The real purpose is to eat meat. Because in any other demigod worship there is no animal sacrifice. But there are some demigods, the purpose is, instead of purchasing from the slaughterhouse, if they are restricted that "You eat meat after worshiping this demigod," there will be some restriction. That is the purpose, to come in, to bring him under restriction. Otherwise it is not required at all. And you will find in the Pañcāṅga that "Today meat-eating is prohibited." Actually, it is prohibited. But those who are meat-eaters, they cannot give up. Therefore one day, restriction, this restriction, that restriction-everything to bring him under regulative principle. Because real purpose is to make him detached from this material attraction and make him promoted āpavargyasya, how to get out of this material miserable condition of life. This is called dharmasya hy āpavargyasya, not that "We have got this ceremony today, Kālī-pūjā ceremony. Let us sacrifice thousands of goats and eat and drink and enjoy." That is not the purpose. Na arthāya upakalpate. Some men… Artha means material. Paramārtha means spiritual.

So execution of dharma, religion-never mind, Hindu religion or Christian religion or-the purpose is not for any material gain. Na upakalpate. Dharmasya hy āpavargyasya na arthāya upakalpate. Then what about our sense gratification? We must have. We have got this body. We must have some facility. So that is also described here, na arthasya dharma ekāntasya. Arthasya, one who is actually a student of dharma, ekāntasya. Na arthasya dharma ekāntasya kāmo lābhāya hi smṛtaḥ. Not for sense gratification. You require some money. So by your profession, either as a brāhmaṇa or as kṣatriya or as a vaiśya or as a śūdra… A brahmacārī, gṛhastha, vānaprastha, that is for spiritual advancement. And for material-this brāhmaṇa, kṣatriya, vaiśya, śūdra. So you require some money. Because without money, without source of income, how you can live? But that is not meant for sense gratification. Therefore it is said, na arthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ.

Just like everyone is earning money simply for sense gratification. And there are so many advertisement for sense gratification. If you go to the city, you will find all the shops, cinema, hotel and wine shop and this shop or that shop. What are these, big, big, nice sāri, displayed, demonstrated? Everything is for sense gratification. So this is not meant for… You require money. People are hankering after money. "How I shall get money to purchase this nice sāri for my wife or for my beloved, for my…?" Then "How I shall purchase wine? How I shall purchase this car, this?" Everything is that. Everything is meant for kāma, for sense gratification. Naturally, one should be inclined to earn money, more money, more money, and more sense gratification. That means he is becoming implicated. That he does not know. Nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4]. Pramattaḥ. Because they have become mad after sense gratification, they are doing everything which should not be done, vikarma. Karma vikarma akarma. So people are generally doing vikarma. Vikarma means forbidden, sinful activities. They are called vikarma. Karma is not sinful. Karma means according to the direction of the Vedas. That is called karma-kāṇḍa. But vikarma means against the principle of dharma. That is called vikarma.

So this has been observed. Therefore Mahārāja Ṛṣabhadeva says,

nūnaṁ pramattaḥ kurute vikarma

yad indriya-prītaya āpṛṇoti

na sādhu manye yata ātmano 'yam

asann api kleśada āsa dehaḥ

[SB 5.5.4]

"My dear boys, people are so mad after sense gratification that they are simply…" [break] …increasing. So why they are increasing? Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaye, simply for sense gratification, no other business. If they go to the cinema or to the wine shop or to so many other things… There are varieties. Simply sense gratification. There is no other profit. But the śāstra says, na sādhu, na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ [SB 5.5.4]. The people do not understand that this material body means suffering. They do not understand. They think very nice body. The cats and dogs may think like that. Just like hog. Hog is thinking, "I am very happy," and he is getting fatty. You will find. They think, "I am very happy." What is that happiness? "Now, I am eating stool." "Oh, that's very good. Then where you are living?" "Now, in the most unsanitary condition." But he is also thinking that "I am happy."

So this is called māyā. This is called illusion. Everyone is thinking that "I am happy," although his body, this material body, means suffering. Who is a person here who is not… Why we are getting this fan? Because the body is suffering on account of excessive heat. This is called adhidaivika, the heat, excessive heat, excessive cold. These are also sufferings. This is called adhidaivika. But we are thinking, "We are very comfortable." We never think that "I do not want this heat. Why it is being forced upon me?" That he never considers. "If there is any remedy? I do not want it." But this body, as soon as you accept this material body made of these five elements, earth, water, air, fire, sky, mind, intelligence… This is material body.

So Ṛṣabhadeva says, nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaye [SB 5.5.4]. Simply we have got this… This bodily concept of life means the senses. Indriyāṇi parā… The senses are very prominent. So simply for sense gratification we are acting so much sinfully that we are becoming implicated. Nūnaṁ pramattaḥ kurute vikarma yad indriya-prītaya āpṛṇoti na sādhu manye: [SB 5.5.4] "This is not good." Why? "Now, yata ātmanaḥ, the soul," ayam, ātmano 'yam asann api kleśada āsa dehaḥ, "the ātmā, the soul, has accepted this body on account of this vikarma, on account of this vikarma." Therefore people should be instructed to be expert in sukarma, sukṛti, sukṛti. That sukṛti is this Kṛṣṇa consciousness. Sukṛti. They should be instructed. Sukṛtivān. Catur-vidhā bhajante māṁ sukṛtinaḥ arjuna. Unless one is sukṛtivān, he cannot take to Kṛṣṇa consciousness. Therefore everyone should be instructed to become sukṛtivān, puṇyavān. Yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām. Unless one is free from all sinful activities simply by acting piously… Janānāṁ puṇya-karmaṇām, te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ [Bg. 7.28]. They can understand what is Kṛṣṇa and what is Kṛṣṇa worship. Others cannot do.

Therefore this Kṛṣṇa consciousness movement is to make people free from all sinful activities. Then they will be happy. Because in the soul proper, it is pure. Just like you contaminate some disease, so you suffer. You have got fever, you have got some pain. So you have to go to the physician. He will give you some medicine to counteract the contamination. Then you become happy. Similarly, we are all part and parcel of God, Kṛṣṇa. Naturally, we must be happy. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). This is our position, that we must be always ānandamaya, jubilant. This is our position. Just like Kṛṣṇa is dancing-you have seen-similarly, our position is simply dancing with Kṛṣṇa and be happy. That is our position. But we have come to this material world to enjoy independently of Kṛṣṇa. Therefore we have been captured by the illusory energy.

kṛṣṇa-bahirmukha hañā bhoga vāñchā kare

nikaṭa-stha māyā tāre jāpaṭiyā dhare

(Prema-vivarta)

As soon as we forget or defy to enjoy with Kṛṣṇa… Just like a big man, a rich man… So the rich man is enjoying along with the servants are also enjoying. The servants are not poor in a rich man's house. He is eating of the same thing. He is also riding on the same car with the master. Rather, the driver is in the front, and the master is in the back. So in this way we are part and parcel of Kṛṣṇa. Just like in a family, why you take the risk of family? For enjoyment. I am alone. I can remain happy. Now, why you take the wife? I know if I marry then there will be children, there will be so many responsibilities. But why you accept? For happiness. Similarly, Kṛṣṇa is the supreme happy person. So we are part and parcel of Kṛṣṇa. To remain with Kṛṣṇa always… And He becomes happy, we are happy. This is our position.

So that we have forgotten. We wanted to be happy. Just like there are many examples: A very rich man's son, he wants to become happy without his father. He becomes independent, comes out of home and goes here and there, but he does not become happy. There are many instances. Again he comes back home. Similarly, our position in this material world is like that. Our position is very jubilant and happy, ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12), sac-cid-ānanda. Sat-cit-ānan… We have got our eternal life, sat; cit, and full of knowledge; and blissful, as Kṛṣṇa has got. Therefore because we are part and parcel of Kṛṣṇa, mamaivāṁśo jīva-bhūta [Bg. 15.7], so Kṛṣṇa, if Kṛṣṇa is good, so I am also good. If Kṛṣṇa is happy, then I must be happy. If Kṛṣṇa is jubilant, then I must be jubilant. Wherefrom we get this idea of happiness? Because we are part of Kṛṣṇa. Just like Kṛṣṇa dances with the gopīs, we also want to dance with young girls here, in this material world, Why? Wherefrom this idea we have got? The idea is already there, and we are part and parcel of Kṛṣṇa. Therefore we have got this propensity. So ānandamayo 'bhyāsāt.

But this thing can be purely enjoyed not alone in this material world, but you have to go back to home, go back to Kṛṣṇa, and there is your real life. Kṛṣṇa comes therefore. He displays His rāsa dance in Vṛndāvana to attract these fallen souls, that "If you want enjoyment, why not come back to Me? Here is the enjoyment. Here is the enjoyment, eternal enjoyment. Why you are rotting in this material world and becoming implicated, sometimes as Brahmā and sometime as the worm in the stool? Enjoyment, varieties of enjoyment. Why? Why you are so become fool?" Therefore Kṛṣṇa says, He comes here, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "You come to Me. Why you are bothering in this way and suffering?" But people will not hear. That is the difficulty. That is the difficulty. Kṛṣṇa displays what is the standard of happiness with Kṛṣṇa in Vṛndāvana. Kṛta-puṇya-puñjāḥ.

itthaṁ satāṁ brahma-sukhānubhūtyā

dāsyaṁ gatānāṁ para-daivatena

māyāśritānāṁ nara-dārakeṇa

sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ

[SB 10.12.11]

Śukadeva Gosvāmī is remarking… When he saw, means he came to the position of Kṛṣṇa's playing with the cowherds boys, so the cowherd boys are playing. Sometimes Kṛṣṇa is defeated. He has to take one cowherd boy on His shoulder. So Śukadeva Gosvāmī is studying that "Who are these cowherd boys? They're playing with Kṛṣṇa. They are not ordinary cowherd…" kṛta-puṇya-puñjāḥ: "After many, many births accumulation of pious activities, now they have come to play with Kṛṣṇa."

So this is the position. Itthaṁ satāṁ brahma-sukhānubhūtyā. Here is Kṛṣṇa. Who is that? The Supreme Brahman, Parabrahman. The jñānīs, they want to appreciate the Supreme Brahman. Satām. Brahma-sukha, brahma-sukha. They are after brahma-sukha. Here is the source of brahma-sukha. Brahmaṇo 'haṁ pratiṣṭhā. So here is the… Just like the light, illumination-there is a source of light, the sunshine, illumination. The source is the sun globe. Similarly, the brahmajyoti, what is the source? Kṛṣṇa says, brahmaṇaḥ ahaṁ pratiṣṭhā: "I am the source. From Me it is coming." Therefore the same thing is… Itthaṁ brahma-sukhānubhūtyā: "the source of brahma-sukha." Itthaṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena. And dāsyaṁ gatānām: "Those who have accepted the principle of to become servant of God," means the devotees. The devotees, they never want to become one with Brahman effulgence, sāyujya-mukti. They will never accept this. They want to keep their individuality and enjoy with Kṛṣṇa. That is Vaiṣṇava philosophy. Itthaṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena. Para-daivata: "the Supreme Lord." And māyāśritānāṁ nara-dārakeṇa: "And those who are under the influence of māyā, they are thinking Kṛṣṇa as ordinary human child," nara-dārakeṇa. But after all, these boys who are playing, sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ: [SB 10.12.11] "After accumulating many lives' pious activities, now they are promoted here at Vṛndāvana to play with Kṛṣṇa."

So to play with Kṛṣṇa, to become associate of Kṛṣṇa, to dance with Kṛṣṇa, it is not ordinary thing. We want to do that. We want to do that here. We have got many sporting club, dancing club, because we want to do that. But we want to do in this material world. That is our defect. The same thing, you can do with Kṛṣṇa. Just become Kṛṣṇa conscious and you get the opportunity. Why you are suffering here for sporting and dancing? That is called dharmasya hy āpavargyasya. Stop this, I mean to say, always painful condition of material life. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. Because we have got this material body. This material body means reservoir of all suffering. By artificial method, so-called scientific advancement, we are trying to patch up, but that is not real happiness. You can go on continuing patching up. This is called māyā. Bhūtvā bhūtvā pralīyate [Bg. 8.19]. You cannot… The real purpose is that everyone wants to live and enjoy, but the māyā will not allow. You can have very nice skyscraper building, but have you made any insurance that you will be allowed to enjoy this house? "No, sir, there is no such insurance." At any moment the nature will call, "Please get out, immediately." "No, I have got to do some business." "No more, sir. Please get out immediately." Can you stop that? Then why you are making plan? Your real plan is not there. Whether you will be allowed to stay here? There is no insurance. And why you are taking so much trouble? Therefore, nūnaṁ pramattaḥ kurute vikarma [SB 5.5.4], the whole day, night, they are working like ass, but there is no assurance whether the happiness for which he is laboring so hard will be allowed to be enjoyed. There is no certainty.

So this is not… Na sādhu manye yata ātmano 'yam. Therefore Ṛṣabhadeva says, "This is not good business, My dear boys, because you have got this body on account of this hard labor and planning in your last life." Yata ātmano 'yam asann api kleśada: "Again you want to have another body to suffer in? What is this intelligence? You are already suffering. You have got all one type of body which means suffering, by your past activities. Again you are doing the same, to get another body to suffer? Is that very intelligence? No, that is not intelligence." Nūnaṁ pramattaḥ kurute vikarma, pramattaḥ [SB 5.5.4]. These are madman's business. Real business is, "How I shall become permanently happy?" That is Kṛṣṇa consciousness. Kṛṣṇa says,

janma karma me divyaṁ

yo jānāti tattvataḥ

tyaktvā dehaṁ punar janma

naiti mām eti kaunteya

[Bg. 4.9]

That is perfection.

mām upetya punar janma

duḥkhālayam aśāśvatam

nāpnuvanti mahātmānaḥ

saṁsiddhiṁ paramāṁ gatāḥ

[Bg. 8.15]

So this is the real life. Take to Kṛṣṇa consciousness and execute it. We are opening centers all over the world to give this chance. It is not a whimsical concoction. It is strictly according to the śāstra, without any mistake, authorized. If you take to this Kṛṣṇa consciousness movement, you will be happy perpetually.

Thank you very much. Hare Kṛṣṇa. (end)

750803S2.DET

Śrīmad-Bhāgavatam 1.2.9

Detroit, August 3, 1975,

University Lecture

Prabhupāda: Water? [break]

…sya

na arthaḥ arthāya upakalpate

na arthasya dharmaikāntasya

kāmo lābhāya hi smṛtaḥ

[SB 1.2.9]

Dharma, generally it is understood "religion." Religion means a kind of faith. So that is not the proper meaning of dharma, "faith." Faith one may have, one may not have. But actually dharma means compulsory. It must be. Just like sugar. Sugar must be sweet. There is no question of sometimes becoming sweet and sometimes becoming bitter. That is not sugar. Sugar must be sweet. Similarly, dharma is also a "must be." It cannot be option or a kind of faith which you can change at your whims. That is not dharma. Dharma means "must be." The same example: A particular thing has a particular characteristic. The sugar characteristic is sweetness. Chili is hot. Similarly, everything has got its characteristic. Just like microphone. I am speaking; it must resound. That is the characteristic. That is dharma, which cannot be separated. If sweetness is separated from sugar, it is no longer sugar. Similarly, dharma means that. Dharma means, real meaning is, characteristic. The characteristic of the living being is to serve. Caitanya Mahāprabhu gave this instruction. Jīvera svarūpa haya nitya kṛṣṇa dāsa [Cc. Madhya 20.108-109]. That is the characteristic of all living entities, to become servant, to become servant of Kṛṣṇa. But when we do not serve Kṛṣṇa, then, because my constitutional position is to serve, I have to serve māyā. If you don't serve Kṛṣṇa, then you will have to serve māyā. Because you have no other business than to serve. Just like a servant class. If he gives up one master, he must accept another master. May be better master, but master he has to accept. Just like dog. Without accepting a master, it is street dog. It has no position. So dharma means that, the characteristic of the living being.

So here it is, says, dharmasya hy āpavargyasya na artha arthāyopakalpate. There are four principles in the material world: dharma, artha, kāma, mokṣa [SB 4.8.41, Cc. Ādi 1.90]. Human life begins from religious life, because in the animal life there is no religion. Animal life-cats' life, dogs' life, tigers' life, or any other less than human being… Especially civilized human being all over the world, there is some type of religion, either it may be Hindu religion or Christian religion or Muhammadan religion or Buddhist religion. That is the sign of civilized human society. Dharmeṇa hīnaḥ paśubhiḥ samānaḥ. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat paśubhiḥ narāṇām. Eating, sleeping, sex life and defense, they are common either to the human being or to the animals. So what is the difference between animal and human being? The difference is that a human being, civilized being, has some sort of religious understanding. The cats and dogs, they have no such thing. That is the difference. Therefore, when human being becomes irreligious, without any religion, then it is no better than the cats and dogs. Dharmeṇa hīnaḥ paśubhiḥ samāṇaḥ.

So civilized human being must have religion. But religion does not mean to develop or improve economic condition. Generally people go to church, to temple, to express some awful condition, ārtaḥ jijñāsuḥ. Catur-vidhā bhajante māṁ sukṛtino 'rjuna. What is the next life? Ārto arthārthī jijñāsur jñānī ca bharatarṣabha [Bg. 7.16]. Four classes of men in the beginning take to God consciousness if they are pious, sukṛtinaḥ. Sukṛti means pious. One who does not act sinfully, he is called sukṛti. And one who acts sinfully, he is called duṣkṛtina. So Kṛṣṇa says in the Bhagavad-gītā that four classes of men, namely ārto arthārthī, if he is pious and if he is distressed, then he goes to church or temple-"My Lord, I am distressed. Please give me some help"-prays to the Lord. And arthārthī, one who is poor, he also goes to pray to God to give him some money. He is in distressed condition. These two classes, and another two classes, jijñāsu, one who is inquisitive to understand what is God, and jñānī… Jñānī means one who understands his constitutional position. He is jñānī. Most people, they do not understand what he is and what is the goal of life. They are called ajñānī, in ignorance. Just like animal. Animal does not know what is the aim of life. Similarly, if a human being does not know what is the aim of life, he is also animal. So catur-vidhā bhajante māṁ sukṛtino 'rjuna, arthārthī jñānī, jijñāsur jñānī ca bharatarṣabha [Bg. 7.16].

So this is beginning of life. To try to understand, to approach God, that is the beginning of human civilized life. Therefore, in the Vedic civilization, there are four principles: dharma, artha, kāma, mokṣa. Dharma means religious principle, to understand. And economic development, because we require money, after all, to keep this body fit, that is also required. Dharma, artha, kāma. Kāma means sense gratification. Āhāra-nidrā-bhaya-maithunaṁ ca. To eat, to make arrangement for eating, to make arrangement for sleeping, to make arrangement for sense gratification, and to make arrangment for defense-these are necessities of the body. These are called kāma. Dharma artha kāma mokṣa [SB 4.8.41, Cc. Ādi 1.90]. And at last, to become liberated, mokṣa. Mokṣa means to get out of the entanglement of material miserable condition of life. That is called mokṣa. What is the material miserable condition of life? There are many. But the essence is, as presented by Kṛṣṇa, janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. Everyone is trying, struggling for existence, to get out of the miserable condition of life. Everyone is trying. The standard of miserable condition may be different. One has got a million dollar. He thinks, "This is miserable condition. I must have ten times of this money. Then I will be happy." And one has got one hundred million dollars, or one hundred dollars. He thinks that "If thousand dollars I get…" In this way, everyone is trying to approach a position where he will be happy. That is

The Vedānta-sūtra says that ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Because we are spirit soul, our position is ānandamāyā. Ānandamāyā means always blissful. Because we are part and parcel of God… God is blissful, all-good, sac-cid-ānanda-vigrahaḥ. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. His form… He has got form. He is not formless. But His form is different. That form is sat-cit-ānanda. Sat means eternal, and cit means full of knowledge, and ānanda means full of bliss. So we are part and parcel of God. Kṛṣṇa says, mamaivāṁśo jīva bhūtaḥ: [Bg. 15.7] "All these living entities, they are My part and parcel." So if Kṛṣṇa is sat-cit-ānanda, then we are also sat-cit-ānanda, because we are part. Just like gold and a gold, small particle. That is also gold. You cannot say it is something else. No. So part or whole, it may be. That is difference. Part is never equal to the whole. But quality is the same. Therefore we, being part and parcel of Kṛṣṇa, the Supreme Lord, we are trying to utilize our original constitutional position. This is going on. But we are doing that without Kṛṣṇa at the present moment. Therefore it is not successful. Part must remain with the whole. I have given this example many times, that a small screw of typewriter or any machine, it must remain with the whole machine. Then it has value. If it is out of the machine, there is no value. A small screw in the motorcar, so long it is with the motorcar, it has got value. And as soon as it is thrown out of the motorcar, it has no value. So similarly, we are part and parcel of God, Kṛṣṇa. If we remain with Kṛṣṇa Just like we are part and parcel of our family, father, mother. And father is opulent. So if we remain with father and mother, we are also opulent. But if we give up the company of father and mother, father and mother, not ordinary father and mother, opulent God is opulent. So then we are also opulent. And if we give up the company of father and mother, want to live independently, then we are in distress. This is our position.

Therefore it is said here, dharmasya hy āpavargyasya. One should execute religion just to become free from this māyā and go back to home, back to Godhead. That is dharma. Therefore Kṛṣṇa personally comes and instructs that "My dear sons, My dear part and parcel, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. You are suffering here in this material world repeatedly, birth after birth. Still, you are not in sense." Therefore He said to Arjuna that "Because you are My intimate friend, I am just instructing you the most confidential part of dharma." What is that? Now, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja: [Bg. 18.66] "This is your duty." So this Kṛṣṇa consciousness movement is teaching the same principle. What Kṛṣṇa taught five thousand years ago in the Battlefield of Kurukṣetra to Arjuna, we are broadcasting the same message. We have not manufactured anything new. That is not dharma. Dharma cannot be manufactured. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Just like law cannot be manufactured. If you manufacture some law at your home, that will not be accepted. Maybe some people, your friend, your relatives or your family members, may accept. But that cannot be accepted by all, law. But the law given by the government must be accepted by everyone. Similarly, dharma means the law given by God. That is dharma, not that I manufacture this dharma, you manufacture another dharma, you manufacture another… That may be partially good, but it is not dharma. Dharma is… Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. That is the definition. Just like law is made by the government. The government makes the law, "Keep your car to the right." That has to be accepted by everyone. You cannot say, "Why not left? In India we keep our car on the left side. Why not here?" No. Then it will be unlawful. Similarly, Kṛṣṇa says, "This is dharma." Not that yata mat tata pat, whatever you manufacture, that is dharma. No. That is rascaldom. This is dharma: sarva-dharmān parityajya mām ekam [Bg. 18.66], only one. That is dharma.

So here Sūta Gosvāmī is explaining that what is dharma. Dharma means dharmasya hy āpavargyasya. Dharma means to disentangle yourself from these material complexities. That is dharma. Now, the same thing… Anywhere you go, the Vedic literature, the same thing is there. Dharma means to mold your life in such a way that ultimately you become disentangled from this complication of material life. The complication of, essence of the complication, is janma-mṛtyu-jarā-vyādhi: [Bg. 13.9] "Birth, death, old age, and disease." This is material complication because we living entity, na jāyate na mriyate vā; we have no birth, no death. This is our position. We are… Simply we are changing body. Tathā dehāntara-prāptir dhīras tatra na muhyati [Bg. 2.13]. These are the instruction, that dehāntara-prāptir. Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā, tathā dehāntara-prāptiḥ. Just like these children. They have got a body now. This will be changed. When they will be young, a different body… And the young man, when he will be old, a different body. Similarly, the old man, when he will finish this body, he will get a different body. This is called dehāntara-prāptiḥ, accepting another body. So we are changing, but we are so fool that we do not understand what is the real problem of life. We are simply busy in some temporary problems. Real problem is that a living being is eternal, and by the laws of nature, by his karma, he has to change his body. That is real problem. Tathā dehāntara-prāptiḥ. And we can see, if we have got eyes, that there are many varieties of life, 8,400,000 varieties of life. Jalajā nava-lakṣāni sthāvarā lakṣa-viṁśati. So Kṛṣṇa says, tathā dehāntara-prāptiḥ. According to your karma, you will get another body. That What kind of body I shall get? That I do not know. Then what is your education? Suppose you are being educated. You know aim, that "I shall become a lawyer," "I shall become a scientist," "I shall become mathematician." With this purpose you are being educated. But what purpose you are being educated for the next life? Do you know this? No. Then what is your education? You may be very good scientist, but can you manufacture a scientific law that you will never die? No. That is not possible. You will never take birth after death? You will never be diseased? You can manufacture nice medicine for a type of disease, but you cannot stop disease. You cannot stop birth, you cannot stop death, you cannot stop disease, you cannot stop old age.

Therefore Kṛṣṇa gives the essence of knowledge, janma… Jñānī means one who can see "What is the problem of my life." Janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. This is the problem. Therefore dharma means āpavargyasya, how to avoid birth, death, old age and disease. Apavarga. Pavarga. Pavarga… Those who are educated in India, they know that pa-varga, ka-varga, ca-varga, ta-varga. So here it is pa-varga: "pa, pha, ba, bha, ma." So pa means pariśrama, laboring. And pha means the hard laboring so that foam comes out of the mouth. Pa, pha, ba. Ba means baffled. In spite of all laboring hard, life is baffled. Pa, pha, ba, bha, and bha, bhaya. Bhaya means always fearful-"What will happen next?" And ma. Ma means mrtyu. So in this way, struggling-pa, pha, ba, bha, ma-that is called pavarga. So here it is said, dharmasya hy āpavargyasya. Apa. Apa means just to make nullified this life of pavarga. That is, means, liberation, to come to the original position, spiritual life. Dharmasya hi āpavargyasya na arthāyopakalpate. Not that you go to church and temple and pray to God, "God, give me some money. I am in distressed condition. Please…" God can do that. It is not very difficult. He is doing already. The birds and beasts, they do not go to church or temple, but they have no problem. They are living very happy. So that is not the aim of life. The aim of life is how to regain our God consciousness, or Kṛṣṇa consciousness, and love Him. Because we do not love God, therefore we have been obliged to love māyā, Satan. This is our present position. Therefore in this chapter, in beginning, is sa vai puṁsāṁ paro dharma yato bhaktir adhokṣaje [SB 1.2.6]. There are different types of religious system, but that type of religious system is first class which teaches the follower how to love God. That is first class, not to go to the church: "Give me my daily bread" or "Please minimize my troubles of life. Give me some money." No. This is also good. Because one has gone to God, so he is in touch. Some way or other, he has gone to the fire. Then, if he keeps there, it will be warmer, warmer. But those who are duṣkṛtina, they do not go even to the God. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamaḥ [Bg. 7.15]. So they are better than. One who goes to the church or temple and prays to God for minimizing his distressed condition, he is better than the atheist who never goes to God, because this man will get chance to understand God some day. And that man, the duṣkṛtina, narādhama, he will never get chance. This is the position now throughout the whole world. People are becoming godless more and more.

So this is very, very precarious condition of life. Therefore Kṛṣṇa consciousness movement is essential. It is not a fashion. It is essential, and everyone should take to it very seriously, because we do not know what we are getting the next life. Next life… The other day I was giving example in Berkeley. We were sitting within the room, and next to our window there was a tree standing. That is also living entity. We are also living entity. Just a yard from our room the tree is standing, but he has got so many disadvantage. He cannot move an inch. There is severe cold, there is scorching heat, there is blast, there is wind and sunshine, but he has no power to move. And we are human being. We are in a comfortable room. Why these different changes of condition, although the tree is also living being and I am also living being? Who has made this condition? But we have no knowledge. So I may get that condition next life. Then what is the value of my education? Yaṁ yaṁ vāpi smaran loke tyajaty ante kalevaram [Bg. 8.6]. Because at the time of death, the, your mentality, my mentality, will decide what kind of body I am going to get. That is under the laws of nature. You cannot dictate that "Give me this American life or Indian life." No. Karmaṇā daiva-netreṇa [SB 3.31.1]. By your karma it will be decided whether you will be American, Indian, or snake or tree or bird. Daiva-netreṇa. Just like when you go to the court, the court will decide whether you will be punished or you will be rewarded. You cannot dictate to the court that "Sir, give me this judgment." No. That is not possible.

Similarly, here it is indicated that religion… What religion? Religion should be to disentangle you from this material miserable condition-dharmasya hy āpavargyasya na arthāyopakalpate. Not that you go to church or temple and ask for some material benefit. No. That is not the… Na arthasya dharmaikāntasya. Arthasya. We are earning money by some occupation. That's all. Then what is the purpose of this money? Now, if you are dharmic, dharmaikāntasya, if you are actually religious, then your money is not meant for sense gratification. Na arthasya. Dharmaikāntasya. Kāmo lābhāya hi smṛtaḥ. Not for your sense gratification. You should know that this money, excess money you have got, it is God's money, because in the Bhagavad-gītā we learn, bhoktāraṁ yajña-tapasāṁ [Bg. 5.29]. He is bhokta. He is bhokta. Bhokta means enjoyer. Just like we were just coming here. This Ford company and this company and so many, there are. So the factory is going on. The bhokta is the managing director or the proprietor, not the worker. Worker can get their salary, that's all. So bhokta, real enjoyer, is the proprietor. Therefore nowadays the Communist party, they say, "We are working. Why this man should enjoy?" They struggle. So this struggle, either the worker becomes proprietor or the capitalist become proprietor, it is the same thing. Real proprietor is Kṛṣṇa. Bhoktāham. Bhoktāraṁ yajña-tapasāṁ. That we do not know. This kind of change will not help, the capitalist thinking that "I am bhokta," or the laborer thinking, "I am bhokta." Nobody is bhokta. Bhokta is Kṛṣṇa. If we try to understand… We can understand because bhokta means the proprietor. So God is the proprietor, everything. You are manufacturing one big nice car, but who has manufactured this metal? Who has manufactured this wood with which you have manufactured a nice car? That is manufactured by a God. You have not manufactured. You are changing the shape from iron to iron seat, iron seat to another form. That's all… You can do that. You cannot manufacture.

So original proprietor is Kṛṣṇa. He says, bhūmir āpo 'nalo vāyuḥ khaṁ mano buddhir eva ca. Bhinnaṁ me prakṛtir aṣṭa… [Bg. 7.4]. Me, "My." The earth, water, fire, air, sky, mind, intelligence… Even your intelligence is Kṛṣṇa's. With your intelligence, with ingredients of Kṛṣṇa, if you manufacture something, the proprietor is Kṛṣṇa. Because the… Just like a carpenter. You give the wood, the instrument, these labor charges. So when he manufactures a nice closet, who, to whom it will belong? It will belong to the man who has supplied you all these things. Similarly, you may be changing the form of the material elements, but you are not proprietor. The proprietor is Kṛṣṇa. That is Kṛṣṇa conscious. If we understand this philosophy, that "Everything belongs to Kṛṣṇa…" That is the fact. And if you do not understand that, that is māyā. Māyā means not fact, mā-yā.

So this Kṛṣṇa consciousness movement is educating people in this way, that Kṛṣṇa is the enjoyer. You have seen Kṛṣṇa's picture. He is always enjoying. He is not working. That is Kṛṣṇa. God… In the Vedas the definition of God is given, na tasya kāryaṁ karaṇaṁ ca vidyate: "God has nothing to do." He is enjoyer. Where He will do? He will not work. Na tasya kāryaṁ karaṇaṁ ca vidyate na tasya sama adhikaś ca dṛśyat: "Nobody is found equal to Him or greater than Him." That is God. Nowadays so many gods coming from India… So God is one. Na tasya sama adhikaś ca. Nobody can be equal to Him; nobody can be greater than Him. That is God.

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇam…

[Bs. 5.1]

Parama, controller… Īśvara means controller. So here in the material world we find that I am controller; I am controlled by somebody else. Then that controller is controlled by somebody else. So controller over controller over controller over… When you come to the point when the controller is there but no more controller upon him, that is God. That is God. If I am controlled by a dentist-a god has become affected with tooth trouble and goes to the… Then he is not God. Such kind of god we do not worship, that when there is some toothache, he goes to a doctor. So no, that is not God. God means īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. And Kṛṣṇa says, mattaḥ parataraṁ nānyat: [Bg. 7.7] "There is no more superior authority than Me." And Arjuna accept, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12].

So in this way, try to understand what is dharma, what is God. And we can help you, this Kṛṣṇa consciousness movement. We have got now about fifty books, big, big books like that, to understand Kṛṣṇa, simply to understand Kṛṣṇa. So if you want to understand Kṛṣṇa through your education, through your scientific knowledge, philosophy, and whatever you like-yes, we can convince you. We have got so many books. But if you say that you have no money to purchase books, you are not so learned to… Chant Hare Kṛṣṇa. Then you will understand Kṛṣṇa.

Thank you very much. Any question?

Jagadīśa: Any questions?

Prabhupāda: Water.

Student: (indistinct)

Jagadīśa: He says, "Everybody knows God, but what's His name and how can we tell that He's God?"

Prabhupāda: You take from us. If you do not know what is the name of God, we give you His address, His father's name, everything.

Student: How am I to know He is God?

Prabhupāda: No, no. You are asking; we can give you. Now it is up to you to believe it or not believe it, but we can give you. Now you test whether it is real or not. That is your business. But we can give you the name of address, His father's name, His abode, everything, house number, everything. (laughter)

Indian man: In your opinion, what is the relationship between Kṛṣṇa and Christ? In this country, everybody, many people… There are 250,000,000 people in this country. And I would say maybe ten percent of the people haven't heard about Kṛṣṇa. And I have discussions with people, and I try to explain as much as I can.

Prabhupāda: So why don't you inform them?

Indian man: No, I know that. But those people, they don't know that. Now what would you say… You know, if they believe in Christ, and if they are a true religious people within their own means, knowledge, and right, what would be their relationship as far as going to Vaikuṇṭha or mokṣa or whatever you say?

Prabhupāda: No, first of all your question is what is the relationship between Christ and Kṛṣṇa. You inquired this. So Christ says that he is son of God. So he is son of Kṛṣṇa.

Indian man: That was what I thought, but I could not convince them all.

Prabhupāda: You should learn how to convince. (laughter) Without learning, how can you do it? First of all you become a disciple of Kṛṣṇa. Then you can teach. Tad-vijñānārtha… What is that?

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti tad jñānaṁ

jñāninas tattva-darśinaḥ

[Bg. 4.34]

You should learn what is Kṛṣṇa from jñāninaḥ, tattva-darśinaḥ, who has seen Kṛṣṇa. So you can take. You can follow Arjuna. Arjuna has seen Kṛṣṇa. Arjuna has talked with Kṛṣṇa. Arjuna has taken instruction from Kṛṣṇa. What Arjuna says? Arjuna says, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān, puruṣaṁ śāśvatam ādyam [Bg. 10.12]. You learn it. Why don't you learn from Arjuna? Then you will be able to convince others. You learn. That is your duty as Indian.

Indian man: Oh, I have accepted the fact.

Prabhupāda: So you become more enlightened. Read Bhagavad-gītā carefully. Then you will be able. These foreigners, they are doing that. And you, Indian, you cannot do it?

Indian man: No, I didn't say that I couldn't do it.

Prabhupāda: Then you… Then do it. If one is not convinced, you… As Indian, it is your duty.

Indian man: Oh, I accept that.

Prabhupāda: Yes, so do it now. Join with us and do it. That is Caitanya Mahāprabhu's mission. He advises,

bhārata-bhūmite manuṣya-janma haila yāra

janma sārthaka kari' kara para-upakāra

[Cc. Ādi 9.41]

"Anyone who has taken birth in India as a human being, he must first of all know the success of life and preach the cult to others, para-upakāra." This is the duty of every Indian, that you should learn Bhagavad-gītā perfectly well and preach it. That is your duty, all Indians. This is Caitanya Mahāprabhu's mission. Bhārata-bhūmite manuṣya-janma haila yāra janma sārthaka kari' kara [Cc. Ādi 9.41]. They do not know it. They know that Christ is son of God. They have heard it. Now convince them that "Yes, there is no fighting between Christian or Kṛṣṇa-ite. One is worshiping the father; one is worshiping the son. So there is no difference." But īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]. Kṛṣṇa… He says that,

sarva-yoniṣu kaunteya

sambhavanti mūrtayaḥ yāḥ

tāsāṁ mahad yonir brahma

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

He is the father. That's all right. He identifies Himself as being the father, and Christ identifying himself as the son, then where is the difference? There is no difference. Either you learn from the son or from the father, the teaching will be the same. Only a minority is Christian only.

Guest: I have a question. I think the…

Prabhupāda: Only a minority is Christian only.

Guest: The majority believe that Christ is also God, not just His son, but he is God also.

Prabhupāda: Yes. No, to… God… God and God's son, they are one and different simultaneously. That you, anyone, can understand, that a father and the son… The son is born out of the body of the father. So if the father is spirit, the son is also spirit because the son is born out of the body of the father. So, so far the body is concerned, it is spiritual. But still, the relationship is father and son. It is called acintya-bhedābheda-tattva, simultaneously one and different. Anyone can understand. The child is the father's body. In that way it is one. But a child is the son, and the father is the father. So simultaneously one and different. So Christ is God and not God simultaneously.

Guest: Are you saying that through the unity of Kṛṣṇa is also a unity of non-Kṛṣṇa?

Jagadīśa: He's saying that within the unity of Kṛṣṇa is also…

Guest: There is also the unity of non-Kṛṣṇa?

Prabhupāda: Well, in the higher sense there is nothing but Kṛṣṇa, or God.

Guest: It is also non-Kṛṣṇa?

Prabhupāda: There is… Just like… I have already explained that, simultaneously one and not one. Just like the sunshine. You see the sun, and you see the sunshine. The sunshine is of the same quality, heat and light, and the sun is also heat and light, but when the sunshine comes within your room it does not mean the sun has come within your room. The heat and light is already there with the sunshine, but still, you cannot say sunshine is the sun.

Guest: (indistinct)

Jagadīśa: Can't hear. Speak louder. (end)

731114SB.DEL

Śrīmad-Bhāgavatam 1.2.9-10

Delhi, November 14, 1973

Prabhupāda:

dharmasya hy āpavargyasya

nārtho 'rthāyopakalpate

nārthasya dharmaikāntasya

kāmo lābhāya hi smṛtaḥ

[SB 1.2.9]

kāmasya nendriya-prītir

lābho jīveta yāvatā

jīvasya tattva-jijñāsā

nārtho yaś ceha karmabhiḥ

[SB 1.2.10]

What is the aim of life? This is described here, dharmasya hi āpavargyasya. The human life begins when he accepts religion. That is the beginning of human life, and that is the difference between human life and dog's life. The dog is engaged always for eating, sleeping, sex life and defending. The hog is also engaged always searching after where is food. Although the food is stool, he is busy. And as soon as his body is little strong by eating stool, immediately sex life, without any distinction whether it is mother or sister or daughter. It doesn't matter. This is hog's life, by nature's example.

Therefore śāstra says that ayaṁ deha,

nāyaṁ deho deha-bhājāṁ nṛloke

kaṣṭān kāmān arhate viḍ-bhujāṁ ye

[SB 5.5.1]

This human form of life, deha-bhājām… The cats and dogs and hogs, they have also accepted a body. And the trees, the plants, the insects, the birds, beasts-everyone has got body, material body. Kāraṇaṁ guṇa-saṅgo 'sya [Bg. 13.22]. I have explained it. According to the infection of the modes of material nature, one is getting a type of body, nature's way. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi. The same example: if you contaminate some disease, you'll have to suffer or you'll have to accept that disease. So similarly, this is the nature's way. If you are associating with a certain type of quality of the material nature, you are preparing your body for that purpose.

prakṛteḥ kriyamāṇāni

guṇaiḥ karmāṇi sarvaśaḥ

ahaṅkāra-vimūḍhātmā

kartāham iti manyate

[Bg. 3.27]

We are very much proud of our body. "I am American," "I am Indian," "I am prime minister," "I am this," "I am that." The dog is also very much proud. "I am greyhound," "I am this bulldog," "I am this." Yes. Everyone is proud, however nasty body he may live. The hog is also very proud. Although he is eating stool and living in a very filthy place, but if you want to drag him from that place, he will, "Che che che, no, no, I don't want… I am very happy here." There is a story in the Bhāgavata that once Brahmā was cursed and he become a hog in this world. No, Indra. Because Indra was very offending, so he was cursed. He became a hog. So Brahmā thought that "In the absence of Indra the kingdom of heaven is not managed very nicely, so let me go an bring him again, excuse." So when he came, he asked the hog that "Come with me." "Where?" "To the heaven." "Oh, I cannot go. I have got my responsibility. I gave got my responsibility. I cannot go."

So this is the position. Everyone is very happy. This is called māyā's influence. Unless a hog feels happy, how he can live in this abominable life? This is called prakṣepātmika-śakti, covering. If one man knows or…, that "I was king in my previous life. Now I have become a poor cobbler" or something like…, then he will become mad. So therefore he forgets. Death means forget. Because the living entity does not die. Na hanyate hanyamāne śarīre [Bg. 2.20]. There is no death. Death means forgetting everything of my past life. That's all. Just like we forget. At night, when we dream, we accept another body, and we forget this body. And in the daytime we forget the night dream body and accept this body. We have got daily experience. So death means forgetting the past life. Otherwise, there was past life. That's a fact. But as we forget daily night body in the daytime and day body at nighttime, so similarly, we are changing our body according to the infection of the quality or material nature, and we are entangled in this material world. Although we are part an parcel of Kṛṣṇa, God, or we ar sons of God, but unfortunately, we have come in contact of this material modes of nature. This is going on.

Therefore Kṛṣṇa comes. Kṛṣṇa is the father of everyone. He canvasses, "My dear children, why you are rotting in this material world? Come back."

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

[Bg. 18.66]

This is the message of Bhagavad-gītā. So dharma means to understand my relationship with God. That is dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Just like a good citizen means who knows the relationship with the state. That is good citizenship. Bad citizenship means who doesn't care for the state. That is criminal. They are put into the prison house. So similarly, the living entities, they are part and parcel of God. But when they are not ready or prepared to abide by the laws of God, they are put into this material world. Beginning from Brahmā, ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16], they are rotating in this way. So dharma means to abide by the laws of God. Just like good citizen means to abide by the state laws. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19].

So here it is said, dharmasya hy āpavargyasya [SB 1.2.9]. Apavarga and pavarga. This material life is pavarga. Pa-varga means… Those who are acquainted with grammar… There are vargas, ka-varga, kha-varga, ca-varga, ta-varga. Similarly pa-varga. Pa-varga means pa, pha, ba, bha, ma, five. So pa represents pariśrama, labor, hard labor. This material world, you have to work. Either you are human being or a hog or dog or cat, it doesn't matter. You have to work. And very severe work so that foam will come within your mouth. Pha. Then pa, pha, ba. Ba means vyarthatā, baffledness. And bha means bhaya, always fearful, "What will happen next? What will happen next?" And in this way, ma-mṛtyu, maraṇa. This is called material life. There is no more gain, simply pa pha ba bha ma. That's all. This is material life. And apavarga means just the opposite, to nullify this pavarga business.

So here it is said, dharmasya hi āpavargyasya. Religion means to how to get out of these pavargas. That is dharma. Bhāgavata says, dharmasya hy āpavargyasya na arthaḥ arthāya upakalpate. Generally, people go to church, to temple, for some material benefit. Therefore śāstra says, "No, no. Dharma is not meant for that purpose." People have become materialistic more and more because, just like in our country, "If you want economic development, then why you should go to temple?" The communist theory is also like that, that "If you want material happiness, why you are going to church and accepting, 'O God, give us our daily bread'? The bread, you manufacture. You just work for it." In one side, it is good. But this is also fact, that without God's mercy, you cannot get even bread. Although bread you can manufacture, but the ingredients of the bread, the wheat, that is not in your hand. You cannot manufacture in the factory. That is in the hand of prakṛti, nature, and prakṛti is working under the control of the Supreme Lord. It is stated in the Bhagavad-gītā, mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. So it is prakṛti's business to control food supply when people become godless. That is prakṛti's business. Because prakṛti… These statements are there in the Śrīmad-Bhāgavatam in the story of Mahārāja Pṛthu. So prakṛti said that "Because people have become godless, demons, I have restricted my supply." Therefore everything depends on the mercy of the Lord.

So therefore dharma means to abide by the laws of God-that is dharma-so that you can get our of the entanglement of this pavarga. Dharmasya hy āpavargyasya na artha upakalpate. Not for economic development. Don't go to the church, can't go to the temple for your economic development. Although in the Bhagavad-gītā it is said, ārtaḥ arthārthī jñānī jijñāsuḥ, catur-vidhā bhajante māṁ sukṛtino 'rjuna: "Four kinds of men, those who are ārta, distressed, arthārthī, in need of money, they come to Me." That is also good. But that is not the meaning of dharma. Dharmasya hy āpavargyasya. You have to execute religious system only to get out of the entanglement of this pavarga. That is the purpose. Dharmasya hy āpavargyasya nārthaḥ arthāya upakalpate. Not for economic development. In our Vedic literature you will never find these things, that economic development. Of course, the economic development, in the śāstra there are, in the Vedic literature, to sacrifice. Yajñārthe karmaṇo 'nyatra. Yajñād bhavati parjanyaḥ parjanyād anna-sambhavaḥ [Bg. 3.14]. That is there. But that is not the purpose. Real purpose is how to get out of the entanglement of pavarga. Dharmasya hy āpavargyasya na arthāya upakalpate. Then you can say, "We require some money." Yes. You require none. That's all right. Economic development, there is need. So therefore it is said, na arthasya dharma ekāntasya kāmo lābhāya hi smṛtaḥ, that you require money. Because you have got this body, you have got to gratify your senses. That is right. But not for sense gratification, only for sense gratification. No. Dharmasya na arthasya, arthasya. The money which you get, that is not meant for sense gratification. Dharmaikāntasya. Actually who is religious, who is interested in religion, for him, this economic development, getting money, is not meant for sense gratification. Nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ.

But we have got demands of our body. What to do? Kāmo lābhāya. The kāma is there, demands of the senses. So therefore it is said, kāmasya nendriya-prītiḥ. You can get the supply of the necessities of your senses as much as you require. That is also confirmed in the Bhagavad-gītā: yuktāhāra-vihārasya yogo bhavati siddhiḥ. Yuktāhāra. You should eat what is actually needed by you. Don't eat more. A human being, there is… Certainly we are eating. But we are eating… A Kṛṣṇa conscious person eats kṛṣṇa-prasādam. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. Our business is to eat… We don't say that you are vegetarian and nonvegetarian. Vegetarian or nonvegetarian, it does not make very much difference. Ye pacanty ātma-kāraṇāt bhuñjate te tv aghaṁ pāpāḥ [Bg. 3.13]. If you eat only for yourself, for sense gratification, it doesn't matter whether you are vegetarian or nonvegetarian. You are simply eating sinful results of your life. Ye pacanty ātma-kāraṇāt, yajñārthe karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9].

So our business is, so far we are concerned, Kṛṣṇa conscious people, we are not advocates of vegetarian and nonvegetarian. Of course, vegetarianism is very good, even for health's sake. But we do not take vegetables even if it is not offered to Kṛṣṇa. That is our principle. If Kṛṣṇa said that "You give Me nonvegetarian diet," then we can eat also. But Kṛṣṇa does not say. Kṛṣṇa says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. So we are preparing so many nice foodstuffs with this patraṁ puṣpaṁ phalaṁ toyam. We can prepare many, many hundreds of preparation of this patraṁ puṣpaṁ phalaṁ toyam, and we can offer Kṛṣṇa and then take prasādam. That is all right. The human life is not meant for sense gratification. Sense gratification-my food is Kṛṣṇa prasādam. Why shall I go to restaurant? And this is tapasya. Eating is not stopped, but don't eat anything which is not kṛṣṇa-prasādam. That is Kṛṣṇa consciousness. If you, for satisfaction of your tongue, you get money and satisfy your tongue, that is forbidden. It is said that kāmasya na indriya-prītiḥ. You have demand. You have to, demand of the body. You have to eat something. You have to sleep somewhere. You must have some sense gratification. You must protect yourself from attack of others. That is all right. But don't do all these things for sense gratification. This is the injunction of the śāstra.

Just like Arjuna fought. Arjuna fought not for sense gratification. He fought for satisfying Kṛṣṇa. Because Arjuna, first of all, he was trying to satisfy his senses. He said to Kṛṣṇa, "My dear Kṛṣṇa, they are all my relatives. The other side: my grandfather, my brothers, my nephews, my son-in-laws. Oh, how can I fight with them?" This consideration was for sense gratification. He was thinking that "In this way I shall be satisfied." Personally. But there was no question of satisfying Kṛṣṇa. But when he understood that his business was to satisfy Kṛṣṇa, then he agreed. Kṛṣṇa inquired, "Whether you have now decided to fight or not?" He said, "Yes." Naṣṭo mohaḥ smṛtir labdhā: "I have now got back my memory, and my moha, illusion, is now lost." Kariṣye vacanaṁ tava [Bg. 18.73]. "I shall fight." So this fighting was service to Kṛṣṇa. It is not sense gratification. Rather, when he was trying to become nonviolent, very good man, not to fight, sacrifice for the other party, that was sense gratification.

This is the distinction between bhakti and karma. Karma is sense gratification, and bhakti is satisfying the Lord. The same thing. Therefore people cannot understand what is the difference between a bhakta and a karmī. Karmī is satisfying his own senses, and the bhakta is satisfying Kṛṣṇa's senses. There must be some sense gratification. But when you satisfy Kṛṣṇa, that is called bhakti. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]. Hṛṣīka means senses, purified senses. That I explained the other day, that

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

Bhakti does not mean stop your work. Bhakti does not mean sentimental fanaticism. That is not bhakti. Bhakti means to engage all your senses for the satisfaction of the proprietor of the senses. That is called bhakti.

Therefore Kṛṣṇa's name is Hṛṣīkeśa. Hṛṣīka means senses. And hṛṣīka īśa, He is the controller of the senses. Actually, our senses are working not independently. We can understand it. Kṛṣṇa is directing. Sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca [Bg. 15.15]. Mattaḥ smṛtir jñānam apohanaṁ ca. A scientist is working because Kṛṣṇa is helping him, not that he is independently working. That is not possible. But he wanted in that way. Therefore Kṛṣṇa is giving him facilities. But actually, Kṛṣṇa is working. These are explained in the Upaniṣads. Without Kṛṣṇa working, without seeing, without Kṛṣṇa's seeing, you cannot see. Just like the sunshine is explained in the Brahma-saṁhitā.

yac-cakṣur eṣa savitā sakala-grahāṇāṁ

rājā samasta-sura-mūrtir aśeṣa-tejāḥ

yasyājñayā bhramati sambhṛta-kāla-cakro

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

Therefore, sun being one of the eyes of Kṛṣṇa, because the sun rises there, because sun is seeing, therefore you are seeing. You cannot see independently. You are so much proud or you eyes. What is the value of your eyes if there is no sunlight? You cannot see. Even this electricity, that is derived from sun. So actually when Kṛṣṇa sees, you can see. That is the position.

So our senses… In the Bhagavad-gītā it is said, sarvataḥ pāṇi-pādaṁ tat. Sarvataḥ pāṇi-pāda… Everywhere Kṛṣṇa has His hands and legs. What are that? My hands, your hand, your leg-that is Kṛṣṇa's. Just like if somebody says I have got branches all over the world. So those branches are working on the management of the supreme person. Similarly, Kṛṣṇa also. Kṛṣṇa is therefore called Hṛṣīkeśa, Hṛṣīkeśa. So business is… Bhakti means when we engage our hṛṣīka, our indriyas, our senses, in the service of the proprietor of the senses. That is our perfect life. That is our perfect… But as soon as we desire to use our senses for the gratification on the senses, that is called karma. That is called material life. So therefore, for a bhakta there is nothing material. That is īśāvāsyam idaṁ sarvam [Īśo mantra 1]. The bhakta sees that everything belongs to Kṛṣṇa. Īśāvāsyam idaṁ sarvaṁ yat kiñca jagatyāṁ jagat, tena tyaktena bhuñjīthā. Everything belongs to Kṛṣṇa. Therefore whatever Kṛṣṇa gives us… Just like a master. Master allots something to the servant, "You can enjoy this." That prasādam. Prasāde sarva-duḥkhānāṁ hānir asyopajā… This is the life. If you become Kṛṣṇa conscious, if you understand that "Everything belongs to Kṛṣṇa, even my hands and legs, they also belong to Kṛṣṇa, all the parts of my body, they belong to Kṛṣṇa, then it should be used for Kṛṣṇa," that is called bhakti.

anyābhilāṣitā-śūnyaṁ

jñāna-karmādy-anāvṛtam

ānukūlyena kṛṣṇānu-

śīlanaṁ bhaktir uttamā

[Brs. 1.1.11]

That Kṛṣṇa did, er, Arjuna did. He wanted to satisfy his senses by not fighting, but he agreed after hearing Bhagavad-gītā that "Yes, Kṛṣṇa is the Supreme Person."

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

These things are very nicely explained in the Bhagavad-gītā. That is the preliminary study of spiritual life. And if we are actually convinced of the teachings of Bhagavad-gītā, then we surrender to Kṛṣṇa. Kṛṣṇa wants that. Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That He wants. When we actually take to this process, this is called śraddhā. Śraddhā. That has been explained by Kavirāja Gosvāmī, what is the meaning of śraddhā.

śraddhā-śabde viśvāsa kahe sudṛḍha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

[Cc. Madhya 22.62]

This is called śraddhā. Śraddhā means firm faith. What is that firm faith? Firm faith means that… Kṛṣṇa says that sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66]. When you take this conclusion, "Yes, by surrender to Kṛṣṇa, by surrendering unto the lotus feet of Kṛṣṇa, everything is done very nicely," this is called śraddhā. And the more you increase this śraddhā, the more you become perfect.

This is the Kṛṣṇa consciousness movement, beginning with this śraddhā. Ādau śraddhā. If you don't believe… You are reading Bhagavad-gītā three hundred years but don't believe that "I have to surrender to Kṛṣṇa," then what is the use of reading Bhagavad-gītā? All these rascals, they are reading Bhagavad-gītā but they have no concern with Kṛṣṇa, forget Kṛṣṇa. This is reading of Bhagavad-gītā useless waste of time. Useless waste of time. If you do not understand the meaning of Bhagavad-gītā, why you are…? Śrama eva hi kevalam. That has been explained in the previous verse.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

If you do not understand Kṛṣṇa, if you do not surrender to Kṛṣṇa, then you are simply wasting your time. There is no meaning of writing big, big comments on Bhagavad-gītā, uselessly waste you time and waste others' time. This is the real point, śraddhā. Kṛṣṇa said, by surrendering to Kṛṣṇa everything will be done. Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. So if one has no śraddhā, faith, on this instruction of Kṛṣṇa, man-manā bhava mad-bhakto mad-yājī [Bg. 18.65], then there is no use, simply waste of time.

If we come to this point, ādau śraddhā… This is called śraddhā. Then the next stage is ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. If one has…, one is convinced that "Surrendering to Kṛṣṇa, my all business will be perfect," this is called śraddhā. Then we have to seek out who are engaged in Kṛṣṇa consciousness, sādhu-saṅga [Cc. Madhya 22.83]. Sādhu means Kṛṣṇa conscious person. Sādhu does not mean having a big beard and nice dress or saffron-colored dress. That is not sādhu. Sādhu is described in the Bhagavad-gītā, api cet su-durācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ [Bg. 9.30]. That is sādhu, who has no other business than to serve Kṛṣṇa. He is sādhu. He is sādhu because he has accepted the principle, sarva-dharmān parityajya mām ekam [Bg. 18.66]. Sādhur eva sa mantavyaḥ samyag vyavasito hi saḥ [Bg. 9.30]. You cannot say, "Oh, he has got some bad principle in his life. Although he is worshiping Kṛṣṇa wholeheartedly, but he has got some defect." Therefore Kṛṣṇa says, api cet su-durācāraḥ. Even if he has got so many defects of his life, because he has dedicated his life for Kṛṣṇa's service, sādhur eva sa mantavyaḥ [Bg. 9.30]. So if you have got śraddhā that by surrendering to Kṛṣṇa your all purpose of life will be practical or fruitful, then you have to associate with such persons who are engaged in the service of Kṛṣṇa, sādhu-saṅga [Cc. Madhya 22.83]. Ādau śraddhā tataḥ sādhu-saṅgaḥ. Therefore our this movement is called International Society for Kṛṣṇa Consciousness.

So actually, one by one, as people are coming to the association of the society, automatically he is becoming Kṛṣṇa conscious. That is practical. Ādau śraddhā tataḥ sādhu-saṅgaḥ. This is sādhu-saṅga. Sādhu-saṅga does not mean to associate with some saffron-colored men. Sādhu-saṅga means to associate with Kṛṣṇa conscious person. This is śāstra. Ādau śraddhā tataḥ sādhu… This is Rūpa Gosvāmī's direction, that if you want to develop your love for Kṛṣṇa, this is the process. Because real purpose of life is not dharma, artha, kāma, mokṣa [SB 4.8.41, Cc. Ādi 1.90]. And that will be explained here. Jīvasya tattva-jijñāsā. What is the Absolute Truth? What is the aim of life? Then this is the process. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā. Practically we have seen. These boys and girls, Europe and America, they first of all came to me, and they associated, abided by my orders. Then automatically they wanted to be initiated. We are doing that. Every day we are initiating some new devotees. So this is called bhajana-kriyā. You'll be automatically anxious. If one associates with sādhu, then he will be automatically anxious to accept bhajana-kriyā, initiation. Then you have to rise early in the morning, you have to offer maṅgala-ārati, you have to do this, you have to do that. Twenty-four-hours program is there. That is called bhajana-kriyā. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt [Cc. Madhya 23.14-15]. Anartha means useless habits. Just like one smokes. It is useless habit. By bad association one becomes a smoker, one becomes a drunkard, one becomes a meat-eater, one becomes a gambler. These are anarthas. So everyone in this age, everyone is associated with these anarthas. But if he takes to kṛṣṇa-bhajana, bhajana-kriyā, then anartha-nivṛttiḥ syāt. Practically you can see. These boys and girls, they are no more meat-eaters, they are no more taking any intoxicants, they are no more gambler. No more illicit sex hunters. No. Everything stopped. This is our prin… This is called mukti. This is called mukti. As soon as you get rid of these bad sinful activities, you are mukta. That is called mukti. And after mukti, tato niṣṭhā, then we have got firm conviction: "Yes, Kṛṣṇa consciousness is the only business." Tato niṣṭhā, tato ruciḥ. Then you increase your taste. Tato niṣṭhā athāsaktiḥ. Then you become attached to Kṛṣṇa.

That is the beginning of Kṛṣṇa consciousness, bhakti-yoga. This is explained in the Bhagavad-gītā. Mayy āsakta-manāḥ pārtha yogaṁ yuñjan mad-āśrayaḥ. When you increase your attachment for Kṛṣṇa… That is required. Increase… You have got attachment for your family, for your body, for your society, for your country, everything. That's all right. But you have to convert them. You have to increase attachment for Kṛṣṇa. That is called bhakti-yoga.

mayy āsakta-manāḥ pārtha

yogaṁ yuñjan mad-āśrayaḥ

asaṁśayaṁ samagraṁ māṁ

yathā jñāsyasi tac chṛṇu

[Bg. 7.1]

Kṛṣṇa says in the Seventh Chapter, in the beginning.

So everything is there. If we actually want to make our life perfect, the directions are already there in our… We have got the Vedic knowledge, treasurehouse of spiritual knowledge, and the Bhagavad-gītā is the gist, is the summary. Gītopaniṣad. It is called Upaniṣad. If you simply study Bhagavad-gītā as it is, without foolishly interpreting it… That will spoil. Don't interpret. Just like you are given paramānna, or kṣīra. Everyone knows what is kṣīra, milk and rice cooked together with sugar, very nice foodstuff. But if you add with it several grains of sand, it becomes useless. You can add it, simply a few grains of sand-we spoil Bhagavad-gītā. Therefore Śrī Sanātana Gosvāmī has advised how to save yourself from this rascaldom. He says, avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. Pūtaṁ hari-kathāmṛtam. Hari-kathā. Kṛṣṇa is speaking Bhagavad-gītā; therefore it is called hari-kathā, kṛṣṇa-kathā. So Sanātana Gosvāmī says, "If it is uttered by avaiṣṇava, who is not a devotee, he is a professional man, so-called scholar and politician, don't hear it. Don't hear it." Avaiṣṇava: "Because he is not a Vaiṣṇava." Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathā. Hari-kathā means Kṛṣṇa's words. They are very purified. That's all right. But śravaṇaṁ naiva kartavyam. Why? Because sarpocchiṣṭaṁ yathā payaḥ. Just like milk. Milk is very good food, but if it is touched by the tongue of a serpent, it becomes poison. If you eat that kind of milk, your life will be finished. Similarly, our only request is that don't try to read Bhagavad-gītā commented by unauthorized so-called scholars or politicians. Simply read Bhagavad-gītā as it is. Simply accept what Kṛṣṇa says. Then you will be benefited.

Kṛṣṇa says, dharma-kṣetra. Not Kṛṣṇa says. Sañjaya uvāca. Dharma-kṣetre kuru-kṣetre. No. Dhṛtarāṣṭra uvāca. Dhṛtrāṣṭra says,

dharma-kṣetre kuru-kṣetre

samavetā yuyutsavaḥ

māmakāḥ pāṇḍavāś caiva

kim akurvata sañjaya

[Bg. 1.1]

He is asking his secretary. He was blind man. So he was asking his secretary, "My dear Sañjaya, after my boys, māmakāḥ, and pāṇḍavāḥ, the sons of my younger brother Pāṇḍu, samavetā yuyutsavaḥ, they assembled for fighting in the dharma-kṣetre kuru-kṣetre… [Bg. 1.1]." Dharma, kuru-kṣetra is still there. Everyone knows. And it is dharma-kṣetra. Everyone knows. Then where is the difficulty to understand dharma-kṣetra kuru-kṣetra māmakāḥ pāṇḍu? But if you foolishly interpret, "Dharma-kṣetra means this, and kuru-kṣetra means that, and pāṇḍavāḥ means that," you spoil the whole thing. That is going on. Otherwise there is no difficulty. Dharma-kṣetre kuru-kṣetre samavetā yuyutsavaḥ [Bg. 1.1]. Actually, it is historical fact, Mahābhārata. There was fight between two cousin-brothers. They, "No. Pāṇḍava means this and this. Kuru-kṣetra means this and… This means this." In this way, things are being spoiled. So we are misled in that way. Actually, if we read Bhagavad-gītā as it is, as a devotee… Because without being devotee, nobody can understand Bhagavad-gītā. Because in the Bhagavad-gītā in so many places it is stated, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. Bhaktyā, only through devotion, only becoming a devotee, you can understand Kṛṣṇa. Otherwise you cannot. Nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ: [Bg. 7.25] "I am not exposed to anyone." Yoga-māyā-samāvṛtaḥ. "Only bhaktyā mām abhijānāti [Bg. 18.55]."

So this is the way. And this life is meant for that purpose. That is the advice of the Vedas. Vedaiś ca sarvaiḥ… [break] So Arjuna is inquiring from Kṛṣṇa, and He says, janmādy asya yataḥ [SB 1.1.1]. Ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. So Bhagavad-gītā is real Vedānta. And if one understands Bhagavad-gītā as it is, he is really Vedantist. Veda means knowledge, and anta means the last word. So last word of knowledge is Kṛṣṇa. Bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. If one does not understand Kṛṣṇa and does not surrender to Kṛṣṇa, he is simply uselessly wasting his time. That is the verdict of all Vedic literature. Therefore in the Śrīmad-Bhāgavata it is said, kāmasya nendriya-prītiḥ. Kāmasya nendriya-prītir lābho jīveta yāvatā [SB 1.2.10]. Simply take so much as you will need, not for sense gratification. That is the process. Don't take more, don't take less. Yuktāhāra-vihārasya. Śāstra does not advise you that you starve, unnecessarily you starve. No. Kṛṣṇa has condemned one who unnecessarily starves. You take foodstuffs. But don't take anything which is forbidden. Take kṛṣṇa-prasādam. Patraṁ puṣpaṁ phalaṁ toyam [Bg. 9.26]. Don't try to satisfy your senses. The senses will be satisfied. There are so many varieties of food, kṛṣṇa-prasādam. That you will… These Europeans and Americans, they used to take meat. Now if you give them, bribe that "You take again meat…" Because they have learned to cook so many nice foodstuffs. Ask any one of them. Paraṁ dṛṣṭvā. Paraṁ dṛṣṭvā. When you get better thing, nivartate, then you give up which is not very good.

So this bhakti-yoga, Kṛṣṇa consciousness, is so nice that if you take it very seriously, if you enter into the mystery of this bhakti-yoga… It is not all mystery, it is very open. Then naturally, paraṁ dṛṣṭvā nivartate [Bg. 9.59]. And that is required. Vairāgya.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

We have discussed this verse. So our only request is that don't take this Kṛṣṇa consciousness movement as some sentimental religious propaganda. No, no. It is not religious. It is scientific. It is to save the human society from gliding down to the abominable condition. Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām [SB 7.5.30]. Bhāgavata says, adanta-gobhiḥ. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. Adānta. The verse is: matir na kṛṣṇe parataḥ svato vā. Matir na kṛṣṇe parataḥ svato vā mitho 'bhipadyeta gṛha-vratānām. Those who are gṛha-vrata, means simply materialistic or simply this life, this body, "I am this body, and the offsprings of this body, they are my kinsmen. I have to maintain them," or expanding: "They are my kinsmen, they are my family men, they are my nation," this is called gṛhamedhi. So such gṛhamedhi, matir na kṛṣṇe, they cannot understand what is Kṛṣṇa consciousness. Matir na kṛṣṇe parataḥ svato vā.

Parataḥ means by instruction or superior persons. Parataḥ. Svataḥ, by reading himself. Mitho 'bhipadyeta, or holding big, big meeting. They cannot understand. Why? Because gṛha-vrata. Gṛha-vratānām. What is the business of gṛha-vrata? Adānta-gobhir viśatāṁ tamisraṁ punaḥ punaś carvita-carvaṇānām [SB 7.5.30]. By being unable to control the senses, creating another body. Another body, the sense gratification. Either as god or demigod or as dog or as hog or as human being, as tree or insect. The business is āhāra-nidrā-bhaya-maithuna. Punaḥ punaś carvita-carvaṇānām [SB 7.5.30]. Punaḥ punaḥ. The same thing he is doing. He does not know the real business is how to get out of this entanglement of pavarga, repetition of birth, death, old age and disease. He does not know. There is no science, there is no education. There is only education in the Bhagavad-gītā. Therefore you have to, if you want to save the world, if you want to save the human civilization, you have to make to this proposition of Bhagavad-gītā, learn it scientifically, and make your life successful.

Thank you very much. (end)

721021SB.VRN

Śrīmad-Bhāgavatam 1.2.10

Vṛndāvana, October 21, 1972

Pradyumna: Translation: "Life's desires should never be aimed at gratifying the senses. One should desire to live only because human life enables one to inquire about the Absolute Truth. This should be the goal of all works."

Prabhupāda:

kāmasya nendriya prītir

lābho jīveta yāvatā

jīvasya tattva-jijñāsā

nārtho yaś ceha karmabhiḥ

[SB 1.2.10]

So we were discussing dharma, artha, kāma, mokṣa [SB 4.8.41, Cc. Ādi 1.90]. So we have already discussed that religiosity does not mean to gain material gain. We have already discussed, just people go to the church: "God, give us our daily bread." Or, even in temple, they go to ask something, material gain. But actually religiosity's not meant for that purpose. Religiosity is meant for dharmasya āpavargyasya. To enter into life of religiosity means to get out of the threefold miserable condition of life, apavarga.

So then dharma-artha, money also we want. Arthasya dharmaikāntasya na kāmo lābhāya hi smṛtaḥ. We want money. That's all right. But not for satisfaction of our lusty desires. Money has got its use. Just like in our Kṛṣṇa consciousness movement we get money also. But we are spending for spreading Kṛṣṇa consciousness. Our need is very great. People will be surprised what we are expending per month. We have got more than one hundred branches all over the world, and each branch, there is expenditure… In Los Angeles, we spend twenty thousand dollars per month. In New York, we spend ten thousand per…, dollars per month. Or more than that. Similarly, on the average, we spend not less than ten thousand dollars per each branch. But we have got calculation. We, we are spending seventy thousand dollar, dollars per month. So Indian exchange means seven lakhs of rupees. So we need money. And we are getting money also. In Europe, in America, the process of getting money is not the, like here, that I go to any gentleman, "Give us some donation." That is not possible. You cannot enter even one's house without introduction. Then you are trespasser. If you enter anyone's house without permission, he can kill you. This is the law. And every door, there is signboard: "Beware of the dogs." So it is not possible to go and beg, "Sir, give us something." But fortunately, we have published books, about twenty books, four hundred pages each. And we are going on publishing. By Kṛṣṇa's grace, we are selling books, daily, twenty five thousand rupees. Therefore we are able to spend seven lakhs of rupees per month.

So Kṛṣṇa gives. My Guru Mahārāja always used to speak that "Why should you go and flatter? You should speak plain truth, without any flattering. Money will come." That was his conviction. And… So it is experienced. We have got very, very heavy expenditure. But all this money collected, they are not meant for indriya-prīti, not for sense gratification. That is the significance. If we want money for sense gratification, then, according to our destiny, we shall get. Not more than that. Nobody can get more. Therefore Bhāgavata says,

tasyaiva hetoḥ prayateta kovido

na labhyate yad bhramatām upary adhaḥ

tal labhyate duḥkhavad anyataḥ sukhaṁ

kālena sarvatra gabhīra-raṁhasā

[SB 1.5.18]

So far our sense gratification is concerned, we cannot get money more than what we are destined to get. Otherwise why there are so many people born with silver spoon in their mouth and somebody's born poor? And he's not getting even two times food, working very hard, day and night. So there is a destiny. Destiny we cannot improve. That is already settled up. But you can improve your Kṛṣṇa consciousness. That chance is there.

Therefore Bhāgavata says, tasyaiva hetoḥ prayateta kovidaḥ. Those who are learned, those who are intelligent, they should devote the life for developing Kṛṣṇa consciousness. Kṛṣṇa consciousness is there in everyone's heart, dormantly.

nitya-siddha kṛṣṇa-prema 'sādhya' kabhu naya

śravaṇādi-śuddha-citte karaye udaya

[Cc. Madhya 22.107]

Our love for Kṛṣṇa is there already. But it is covered. It is covered. By the influence of the modes of material nature, it is covered. So this Kṛṣṇa consciousness movement is nothing but discovering Kṛṣṇa consciousness. It is already there. But we are giving chance to the people for hearing about Kṛṣṇa. That's all. All these European, American boys and girls who have joined, they have simply been given the chance of hearing. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. Actually, if the people are given chance to hear this Hare Kṛṣṇa mahā-mantra, paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam, then gradually the dirty things within his heart becomes cleared, and he can understand what is Kṛṣṇa. This is the process. We do not ask anybody that "You become Hindu or you become so and so." We simply ask, "Please come and chant with us." This is our program. I began my chanting in New York in a park, Tompkinson Square. Those who are old students… Here is Acyutānanda. He's one of the old students. He first of all came and danced. He and Brahmānanda. So that is the beginning. He knows what was the beginning. I was sitting underneath a tree like this, and no khol. It was some dundubhi. And I was playing on it from two to five, three hours, chanting. And these young boys and girls with their dogs, with their children, they began to dance. Yes. That was the beginning. Gradually, they became student. Here is… Where is our Hayagrīva Prabhu?

Devotee: He's over here, Śrīla Prabhupāda.

Prabhupāda: Yes. He's Professor Howard Wheeler. He also met me on the street, but he could not find out a guru. He returned back. Then, when I was going on a street, he found me, and he began to join. In this way, we developed. First of all in New York. Then San Francisco. Then Montreal. So now we have got more than one hundred branches all over the world. So simply by this chanting… And we are known as "Hare Krishna People." Wherever we go, people say "Here are the Hare Krishna People." They respect because we follow strictly the four principles: no illicit sex, no gambling, no intoxication, and no meat-eating. They respect. They become surprised how we can avoid.

So here it is stated, kāmasya nendriya prītiḥ. So long we have this body, we have to eat, we have to sleep, we have to enjoy senses, and we have to defend. Āhāra-nidrā-bhaya-maithuna. These are bodily necessities of life. And they are called kāma. So kāma is allowed. Kṛṣṇa says in the Bhagavad-gītā, dharma-aviruddhaḥ kāmo 'smi: "Which is not against religious principles, that sort of kāma is allowed." But not for sense gratification. You can marry. You can beget children. That's all right. But you cannot enjoy sex for enjoyment, for simply enjoyment. No. That is not allowed. You eat, you sleep, you have sex life, you defend. Nothing is forbidden in the śāstra, but you must know the aim of your life. The aim of your life is tattva-jijñāsā. You should not forget that. Therefore the Vedic system is so organized that people may satisfy the bodily necessities of life, at the same time, he may progress in Kṛṣṇa consciousness for understanding the Absolute Truth. That is Vedic system. Not one-sided. There is sufficient concession for our sense gratification, but we should not forget our real business of life, athāto brahma jijñāsā.

This brahma-jijñāsā is explained here as tattva-jijñāsā, the same thing. Jīvasya tattva-jijñāsā. This human life… Athāto brahma jijñāsā means this human life is made for inquiring about the Absolute Truth. Just like Sanātana Gosvāmī, he inquired from Caitanya Mahāprabhu, ke āmi kene āmāya jāre tāpa-traya, "Who am I?" This is also brahma-jijñāsā. Because I am part and parcel of Brahman, the Absolute Truth, so I must know myself. So that is the beginning of brahma-jijñāsā. Just like Bhagavad-gītā begins… Kṛṣṇa is teaching Arjuna that "You are not this body. You are Brahman." Dehino 'smin yathā dehe kaumāraṁ yauvanaṁ jarā [Bg. 2.13]. Asmin dehe, in this body, there is the proprietor of the body. So that is the beginning of brahma-jijñāsā. "Who am I?" Ke āmi. And without knowing myself, I cannot understand what is Kṛṣṇa. If I, without knowing myself, I try to understand Kṛṣṇa, then I shall misunderstand. Avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. I shall consider that "He's also a man like me. Maybe a better man or stronger man or richer man. That's all." Because they have no conception of the spiritual identity of self, therefore they misunderstand Kṛṣṇa as ordinary man.

So we cannot understand Brahman or God or Parabrahman, Supersoul, without understanding the nature of myself. This is called tattva-jijñāsā. So jīvasya tattva-jijñāsā. We should work. Everyone is working, but they are working for sense gratification. Especially in the Western countries. Not only Western countries, Eastern, everywhere. Their aim is how to satisfy or gratify the senses more and more. This is their aim. But that is not the li…, aim of life. The aim of life, especially in the human form of life… We are coming to this human form of life through the evolutionary process, gradual evolutionary process of 8,400,000 species of life, and this is the opportunity to understand "What I am, what is God, and what is our relationship with Him?" If we miss this opportunity, then we are committing suicide. Again I…, we're going back in the cycle of birth and death, and we do not know when again we shall come to this form of human body. So we should not misuse this human form of body. Therefore Narottama dāsa Ṭhākura sings,

hari hari biphale janama goṅāinu

manuṣya-janama pāiyā

rādhā-kṛṣṇa nā bhajiyā

jāniyā śuniyā biṣa khāinu

"Knowingly, I am drinking poison. I have heard that this life is meant for understanding for Absolute Truth, but I am spoiling my life in the business of sense gratification. So therefore I am drinking poison knowingly." Just like somebody takes poison knowingly, that "I, I must die." But he wants to end. So that is not our aim of life. We should properly utilize the opportunity given by nature, given by God. That is required.

So here is the opportunity. Kṛṣṇa is there. Kṛṣṇa is speaking. Not that Kṛṣṇa is not present. Kṛṣṇa is present by His words. Kṛṣṇa is absolute. There is no difference between Kṛṣṇa and His words. The Bhagavad-gītā As It Is, they're the words of Kṛṣṇa. When you read Bhagavad-gītā, you should know that you are talking with Kṛṣṇa directly: kṛṣṇa-kathā. Caitanya Mahāprabhu therefore advises, yāre dekha tāre kaha kṛṣṇa-upadeśa [Cc. Madhya 7.128]. Kṛṣṇa-upadeśa, kṛṣṇa-kathā, this should be spread all over the world. My Guru Mahārāja used to say that "I don't find any scarcity within this world, except Kṛṣṇa consciousness." Exc… Actually, that is the fact. There is no scarcity all over the world. In India there may be scarcity, but outside India still there are so much vacant places, especially in Africa, in America, in Australia, in New Zealand, that ten times of the population of the whole world can be fed. Still. There is so much potency of producing food grains, milk, and other things. Profusely. In America, they throw away so many grains and vegetables daily. It is simply mismanagement. Otherwise, there is no question of scarcity or poverty. There is no question. It is simply propaganda. Because they cannot manage, the foolish people, they present the population has increased and the foodstuff is not properly supplied. Foodstuff is always sufficient. But when there are demons, the supply is restricted by nature.

That we get information from Pṛthu Mahārāja's history. When there was scarcity, Pṛthu Mahārāja wanted to kill the earthly god, or Pṛthvī. But she replied that "I have restricted supply on account of demons, because they are not actually executing the purpose of life, Kṛṣṇa consciousness. Therefore I have restricted." So the more people become non-Kṛṣṇa conscious, materially conscious, the more there will be restriction of foodstuff. In the Śrīmad-Bhāgavatam, in the Twelfth Canto, it is stated that the end of Kali-yuga there will be no grain supply. Wheat, rice and milk and sugar will not be available. Now it is available still, because still people are little Kṛṣṇa conscious. For them only. But gradually, the things will deteriorate so much so that almost all supplies will be stopped.

So the fact is that we do not require to, I mean to say, endeavor for finding out food. The food is already there. Jīvasya tattva-jijñāsā. We should sit down tightly, depending on Kṛṣṇa… That we have already explained, that this Kṛṣṇa consciousness movement is going on. We have got heavy expenditure, but Kṛṣṇa is supplying. This is a fact. None of our boys and girls, they go to office or to factory or they earn. The… In Los Angeles, our neighborhood men, they're very envious. They say, "How you maintain such huge establishment and you do not work?" They cannot dream that without working one can eat. Yes. So here the fact, jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ. It is not that you have to work very hard. The… Everywhere in the Śrīmad-Bhāgavatam, that is the instruction. In one place, in the Fifth Chapter of Fifth Canto, while Ṛṣabhadeva was instructing His boys, He also said, nāham, nāyaṁ deho deha-bhājāṁ nṛloke kaṣṭān kāmān arhate viḍ-bhujāṁ ye [SB 5.5.1]. This human form of body is not meant for working hard like the dogs and the hogs for simply for sense gratification; it is meant for tapo divyaṁ putrakā yena śuddhyet [SB 5.5.1]. The human life is meant for tapasya, self-realization, tattva-jijñāsā. That is the basic principle of Vedic civilization.

In the Vedic, in Mahābhārata, we don't find there is any industrial development or trade development. No. Nothing like that. Why Mahābhārata? Even two hundred years ago, before the British advent, there was no industry all over the India. And they were happy. So it is not that simply by increasing your fruitive activities, karmabhiḥ, you can become happy. No, that is not possible. If you simply restrict yourself for life, inquiring about the Absolute Truth, then you'll be happy. Jīvasya tattva-jijñāsā. That is, that is the only business of the human form of life and not working hard like asses and cows. Sa eva go-karaḥ. These examples are there in the… I was giving the example while coming. Who was there? That this ass… Ass, one ass was going. So the ass, he can eat grass anywhere. There are so many grasses. But he's thinking that "Unless I work very hard, the washerman will not give me grass." You see? This is ass intelligence. Everything is there. Why ass? There are elephants. In Africa there are millions of elephants. They're eating at the, at one time, at least eighty-two pounds, but they are supplied food.

So there is no question of… This is all political propaganda: "There is no food. There is increase of population." Nothing. Everything, Kṛṣṇa can provided. Eko bahūnāṁ yo vidadhāti kāmān nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The Supreme Lord is the supreme nitya, eternal, and we are all dependent upon Him. Nityo nityānāṁ cetanaś cetanānām. And that one singular number of nitya, Kṛṣṇa, bahūnāṁ vidadhāti kāmān. So Kṛṣṇa has provided everyone's food. There is no necessity, necessity of becoming anxious, "Where is food? Where is food?" Every arrangement is there. Our only business is how to develop Kṛṣṇa consciousness, how to know Kṛṣṇa. And if you simply in truth, if we try to understand Kṛṣṇa, our all problems are solved. Especially this problem, this repetition of birth and death. This is solved. Tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. And that is the main problem.

So our request is that everyone may take to Kṛṣṇa consciousness movement without any hesitation. This is authorized movement and approved movement, and people are accepting all over the world. Unfortunately, in India, they are lacking. I must admit that as the younger generation from other countries, they're enthusiastically join, or joining, our Indian youths are not joining in that way. But we require so many preachers, so many young men, to preach all over the world this sublime movement, Kṛṣṇa consciousness. People are accepting. Even in Africa, who are supposed to be uncivilized, they are also accepting. Everywhere. There is no impediment. Ahaituky apratihatā. People are chanting Hare Kṛṣṇa mantra. You'll be surprised to know that I was going from London to Nairobi, Africa, and our plane stopped for forty-five minutes in Athens, and as soon as we dropped down, some young men there, in Athens, Greece, they immediately began to chant, "Hare Kṛṣṇa, Hare Kṛṣṇa, Hare Kṛṣṇa."

So the Hare Kṛṣṇa movement is, or Kṛṣṇa consciousness movement is now well spread all over the world. The framework is there. So anyone can go and preach this Kṛṣṇa consciousness movement very easily and people will take it. Recently I'm coming from Manila, Philippines. There also, they're dog-eaters. But still they took part in Kṛṣṇa consciousness movement, chanted, and we were very much encouraged. In the last meeting… We held our meeting in the hotel, big hall, very nice hall, and all young men came, and they chanted and danced with us, purchased our books, and here are… The organizer is Sudāmā-vipra Ma…, Gosvāmī Mahārāja is present here. He has gone there only six months, and within six months, he has organized so nicely that wherever we go, the young generation, especially, they chant, "Hare Kṛṣṇa!"

So the purport is that this Hare Kṛṣṇa movement has got great potency. Everywhere, all over the world. Therefore Caitanya Mahāprabhu said, pṛthivīte āche yata nagarādi grāma. He did not say in vain. There was meaning. Simply we have to take the opportunity, the blessings of Caitanya Mahāprabhu, and try our best. The people will be happy, and we shall be happy. That is the meaning of jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ.

Thank you very much. (end)

721228SB.BOM

Śrīmad-Bhāgavatam 1.2.10

Bombay, December 28, 1972

Prabhupāda:

kāmasya nendriya-prītir

lābho jīveta yāvatā

jīvasya tattva-jijñāsā

nārtho yaś ceha karmabhiḥ

[SB 1.2.10]

This verse we have been discussing for the last few days, it is very important, especially for the modern civilized man, that they're after simply sense gratification, inventing so many things simply for sense gratification. So Rūpa Gosvāmī says that sense gratification is required, but not simply we shall devote our life for sense gratification. There is another business. Kāmasya nendriya-prītir [SB 1.2.10], lusty sense gratification, not for, there is demand. The sense demands some satisfaction, but not for…, for the sake of sense gratification. Just like sex life. Sex life, there is demand, but that should be utilized for begetting nice children, not for sense gratification. Dharma viruddha kāmaś ca aham asmi. Kṛṣṇa says in the Bhagavad-gītā, "Sense gratification which is not against the religious principle, that is I am." Sense gratification is there, is also. Just like the Rādhā-Kṛṣṇa. That is cin-māyā. Cini means home(?); mithuna means dual, couple, the spiritual couple. Similarly here also, the same spiritual our duties are there, but because it is covered by this material body, it is perverted. So, just like when you are diseased, we cannot enjoy life; that is forbidden. If one is suffering from tuberculosis, and if he wants to enjoy sex life, that means he is bringing death. Similarly, in this material condition of life if we want to aggravate our sense gratification process, then we invite very from…, very quickly death. Death means, spiritual death, to become more and more entangled in material things.

Therefore Bhāgavata says, Sūta Goswami says, that this life, human life, or the purpose of the Vedic civilization, they are not meant for kāmasya nendriya-prītir [SB 1.2.10]. Kāma, that should be utilized for better purpose, not for sense gratification. The real business is jīvasya tattva-jijñāsā. Life should be engaged simply for tattva-jijñāsā, to understand the Absolute Truth. The whole Vedic literature, Vedic knowledge is meant for understanding the Absolute Truth. Kṛṣṇa says, vedaiś ca sarvair aham eva vedyam [Bg. 15.15]. The purpose of studying Veda means to understand Kṛṣṇa. And vedānta-vit. Because people are very much proud, especially Māyāvādī philosophers, they're very much proud of becoming vedāntī. So the Vaiṣṇava philosophers… (aside:) Stop that. …Everyone is vedāntī. Śrī Rāmānujācārya, he is also vedāntī. Madhvācārya, he is also vedāntī. Nimbārka, he is also vedāntī. Without understanding Vedānta, where is the question of spiritual advancement? So Vedānta does not mean it is the monopoly of a certain class of philosopher. No. Actually Vedānta, this vedānta-bhāṣya understanding of Vedānta, it is Śrīmad-Bhāgavatam. Bhāṣya brahma-sutrani. And this bhāṣya, this commentary, is given by the author Himself. The purpose of Vedānta is known to the author. Therefore if he personally gives the commentary, that is very perfect. Kṛṣṇa also says, vedānta-vit vedānta kṛd cāham: "I am the compiler of Vedānta, and I am the knower of it." That is, Vyāsadeva is incarnation of Kṛṣṇa. Therefore Kṛṣṇa says, "I, I am the actual knower of Vedānta." So whatever is said by Kṛṣṇa in the Bhagavad-gītā, that is no a…, against Vedānta-sūtra, or what is spoken in the Śrīmad-Bhāgavatam, that is not…, that is actually following the Vedānta-sūtra.

Now, here it is said that jīvasya tattva-jijñāsā. Vedānta-sūtra begins with this word: athāto brahma jijñāsā. So nartho yaś ceha karmabhiḥ. Generally people are very much attached to karma-kāṇḍa, offering, performing great sacrifice. It has become now a fashion to call vikṣa(?) yajña, this yajña, that yajña. But actually real purpose is tattva-jijñāsa. The nartho yaś ceha karmabhiḥ, this performance of yajña is a karma, prescribed duty. Yajña, dāna, tapaḥ, kriyā, yajña, performing yajña. But in this age, no other yajña can be performed perfectly. It is not possible. First deficiency is there is no yajnic brāhmaṇa. Formerly, the brāhmaṇas were so expert that by mantra they ignite fire, and they would test, putting one animal in the fire, they would take and make it again alive. That is the test of the mantra. By mantra, an animal, animal put into the fire, comes out again with rejuvenated life. People think that gomedha yajña, aśvamedha yajña are made for killing the animal. No. It was testing the mantra of the Vedas, whether actually being pronounced. That was the test. Just like in biological laboratory, the medical practitioner, they test with animals to observe the physiological and anatomical conditions. Similarly… But they cannot give life, they simply kill. But here in the Vedic yajña, the animal was put in the fire and it was again taken alive. Because such yajnic brāhmaṇa is not there in this Kali-yuga, therefore the all the yajñas are forbidden. Aśvamedhaṁ gavālambham [Cc. Ādi 17.164]. Aśvamedhaṁ ga… uh, pāla-paitṛkaṁ devareṇa sutot, sannyāsam pāla-paitṛkam. Even sannyāsa is also in this age. Karma-sannyāsa. That is called karma-sannyāsa. The Vedic principle of sannyāsa is to give up this karma-karma means yajña-and take sannyāsa. But vaiṣṇava sannyāsa is tri-daṇḍī sannyāsa. They, that means the living entity is offering his body, mind and words for the service of the Lord. So tri-daṇḍa sannyāsa can be accepted in this age, not otherwise. There are so many.

So Bhāgavata says, na artha yaś ceha karmabhiḥ, that this is not the purpose. Real purpose is, to perform yajña means to satisfy the Supreme Personality of Godhead Viṣṇu. But this process of yajña is not possible in this age. Therefore śāstra gives injunction: kalau nāsty eva nāsty eva nāsty eva gatir anyathā, harer nāma harer nāma harer namaiva kevalam [Cc. Ādi 17.21], saṅkīrtana-prāyair yajñaiḥ yajanti hi su-medhusaḥ. These are the injunctions.

kṛṣṇa-varṇaṁ tvisa kṛṣṇaṁ

sāṅgo pāṅgāstra-pārṣadam

yajñaiḥ saṅkīrtana-prāyair

yajanti hi su-medhasaḥ

[SB 11.5.32]

Su-medhasaḥ, those who are possessing nice brain, not dull Because the yajña was performed in the Vedic yuga, so we have to perform yajña again the same style-that is not possible. You cannot get even the ghee, and so many things, that is not possible. Therefore śāstra says, yajñaiḥ saṅkīrtana-prāyair yajanti hi su-medhasaḥ: those who are intelligent persons, they perform the saṅkīrtana yajña, as it is being done here. Saṅkīrtana… No other yajña is possible to be done in this age, but this can be done, and anyone can take part in it. We have seen practically, even the small children, they are also doing. This is real yajña. And tattva-vijñāsa… This saṅkīrtana-yajña and tattva-vijñāsa means hear something from Śrīmad-Bhāgavatam, Bhagavad-gītā. That makes your life perfect. Jīvasya tattva-vijñāsa nartho yaś ceha karmabhiḥ. No other karma… No other karma-kāṇḍīya ritual. Simply this yajña should be performed.

Now, unless we take to tattva-jijñāsa, we cannot get out of this material clutches. Inquisitiveness: "What is the Absolute Truth?" Now Śrīmad-Bhāgavata directly gives you information what is tattva-vit, what is that Absolute Truth. That Absolute Truth is described here, vadanti tat tattva-vidas tattvam [SB 1.2.11]. Tattva vidaḥ. Tattva vidaḥ means one who knows the Absolute Truth. You cannot understand what is Absolute Truth who is not tattva-vit. Tattva-vit means one who knows the Supreme Personality, he is actually vedaiś ca sarvair aham eva vedyo. So by studying Vedas, if one comes to the point of understanding Kṛṣṇa, then he is tattva-vit. Otherwise partial. That is explained here. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam [SB 1.2.11]. Tattva-jñāna, there is no difference, tattva-jñāna, but there are different angles of vision, angles of…, brahmeti paramātmeti bhagavān iti śabdyate, but the different capacity. This I have explained many times. Just like from darkness you come to the light, tamasi mā jyotir gamaḥ, come to the light. So the example is, just like you are in dark room, and your friend or you want to come to the light, come to the sunlight. So this tattva-jñāna, light, is also the sunshine, has connection with the sun. And paramātmā, brahmeti paramātmeti and bhagavān.

So tattva-jñāna, those who are trying to understand the Absolute Truth by mental speculation or mental exercises… There are many parties, they are, they are called theosophists and many others, they are trying to understand. So those who are trying to understand the Absolute Truth by their own knowledge, not from the knowledge of the Supreme… Our process is avaroha panthā, descending process, and the Māyāvādī philosopher's policy or system is ascending policy. I want to understand the Absolute Truth by exercising my mental power-that is called ascending process or inductive process. But our process is deductive process. We, Kṛṣṇa says, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. We take it, we immediately take it, that Kṛṣṇa is the Supreme Personality of Godhead. We are not going to search out who is the Supreme. Because we are hearing from the Supreme, Kṛṣṇa, then our business is finished: "Here is the Supreme." So this is very natural. You are searching after the Supreme. This is one process, by your own dint of knowledge, and another person is getting the knowledge directly from the Supreme-he is perfect. This is perfect process. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2], Kṛṣṇa says in the Bhagavad-gītā. The perfect knowledge received from Kṛṣṇa. From Kṛṣṇa the knowledge was received by Brahma. From Brahmā the knowledge was received by Nārada. From Nārada the knowledge was received by Vyāsadeva. From Vyāsadeva the knowledge was received by Madhva Muni. In this way, paramparā-sūtra, the same knowledge was received by Mādhavendra Purī. From Mādhavendra Purī, Īśvara Purī received the knowledge. From Īśvara Purī, Lord Caitanya received the knowledge. From Lord Caitanya, the six Gosvāmīs. In this way there is a paramparā system, handing down the knowledge from disciplic, from disciple to disciple, evaṁ paramparā. That is perfect knowledge.

So those who are trying to understand the Absolute Truth by exercising their, exercising their limited knowledge… After all, we are living entities. Our knowledge is always imperfect. That we do not admit, but actually it is so because our senses are imperfect. I am very much proud of my eyes, but I cannot see as soon as the electricity, light, is not existing. I cannot see. Then what is the importance of my eyes? My eyes can see under certain condition. When there is sunlight, then I can see. At night I cannot see. Then what is value of these eyes? So people say that "I cannot see." So what is the value of your eyes? Because you do not see, the fact cannot be zero. Therefore it is called śruta paramparā, śrotriyaṁ brahma-niṣṭham [MU 1.2.12]. We have to receive the absolute knowledge by the śrota paramparā, śrotriyaṁ brahma-niṣṭha. Just like Kṛṣṇa said, sa kāleneha yoga naṣṭaḥ parantapa: "Because that process of hearing from the right person is now broken, therefore I am speaking the same truth, Bhagavad-gītā, again unto you, because you are My very dear friend and devotee." So our process is that. We understand, we try to understand the absolute [break] …imperfect, my knowledge is not perfect. But because I hear from the dear friend and devotee of Kṛṣṇa, therefore whatever I speak, that is perfect. I am not manufacturing. I may be imperfect-I am imperfect; actually I am imperfect-but I am carrying the message, Kṛṣṇa. Kṛṣṇa says, "I am the Supreme Personality of Godhead"; we say, "Kṛṣṇa is the Supreme Personality of Godhead." Kṛṣṇa says that "You surrender unto Me"; we say, "Just surrender unto Kṛṣṇa." So therefore, because there is no difference between Kṛṣṇa's statement and my statement, therefore our knowledge is perfect. Personally, I may not be perfect, but because we are carrying the message of Kṛṣṇa and presenting as it is, therefore it is perfect. This is our process. That is the recognized process, Vedic process, śrota paramparā.

So those who are anxious to understand the Absolute Truth by dint of imperfect knowledge, this is right conclusion. If your senses are imperfect, whatever your knowledge may be, that is imperfect, because you are gathering knowledge from…, by imperfect senses. You know the story of studying…, blind man studying an elephant. So blind man is going, somebody is catching the leg. So they, "Oh, elephant is just like a pillar, a column." And somebody is studying the tail, somebody is studying the trunk. So different knowledge, because they have no eyes. And one who sees the elephant as it is, he can understand that elephant is neither column, nor a trunk, nor this; he is a complete body. Similarly, those who are trying to understand the Absolute Truth by dint of blind knowledge, they come to the understanding of impersonal Brahman, brahmeti. That is also truth, just like you touch the elephant, a blind man touching the elephant, but because he hasn't got eyes he is concluding that elephant is like, just like a column. But he has touched. Similarly, either the impersonalist or the yogi or the bhakta, they have come to the Absolute Truth; therefore it is called advaya-jñāna. There is no difference between impersonal Brahman and localized Paramātmā and the Supreme Personality of Godhead. There is no difference, but still there is difference. This is called acintya-bhedābheda-tattva: inconceivable one and simultaneously different. The same example can be given, that when the sunshine enters into your room, it means that sun has entered, but at the same time the sun is far, far away from you. Similarly, to understand Brahman means the Absolute Truth is sac-cid-ānanda-vigrahaḥ, īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda vigrahaḥ [Bs. 5.1]. If you simply try to understand impersonal Brahman, then you simply understand sat aṁśa, the eternity; paramātmā, citaṁśa; and ānandāṁśa is Kṛṣṇa. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12).

Kṛṣṇa is the supreme bliss. We therefore see Kṛṣṇa always enjoying, jaya rādhā-mādhava kuñja-bihārī. That is Kṛṣṇa. He is always in company with Rādhārāṇī, and kuñja-bihārī, and enjoying Her company in different kuñjas. And gopī-jana-vallabha, He is very dear to the gopīs or the gopas, gopī jana, in Vṛndāvana. Gopī-jana-vallabha giri-vara-dhārī. And because He loves the gopīs and the inhabitants of Vṛndāvana so much, as soon as there is some danger, He is prepared. He lifted the Govardhana Hill for them. They did not know except Kṛṣṇa. Indra, the demigod Indra wanted to punish the residents of Vṛndāvana, because on the word of Kṛṣṇa they stopped Indra-yajña. So Indra became very angry: "Who is this boy, cowherd boy? He has stopped my yajña." So the demigods become very angry if the particular type of yajña is not performed. But Kṛṣṇa proved that "Your anger is not even comparable with the, My little finger's end, that's all." So this was compromise; therefore this is Indra-yajña story, Govardhana Hill pūjā. So gopī-jana-vallabha giri-vara-dhārī. And yaśodā-nandana. When you address Kṛṣṇa as the son of Yaśodā, He becomes very, very glad. If you address Kṛṣṇa, "Oh, paraṁ brahma paraṁ dhāma [Bg. 10.12]," as Arjuna did, "paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān śāśvataṁ puruṣam adyam," they're all the Vedic hymns, they're praying for Kṛṣṇa, but Kṛṣṇa is very, very pleased if you address Kṛṣṇa as yaśodā-nandana, nanda-nandana, rādhā-mādhava, He is so pleased. Immediately responds. He likes it. Because the Supreme Personality of Godhead is always worshiped by everyone as sublime, but nobody wants to chastise you, but He wants to be chastised also, and that power is given to mother Yaśodā. He wants! He disgusted some, that "Everyone praise Me; nobody comes to chastise Me." You see. "Ah, here is another devotee, 'Yes, I am prepared to chastise You.' " Just like in Vaikuṇṭha there is no fight, but Kṛṣṇa wanted to fight. Therefore some of His devotees, Jaya and Vijaya, they came as Rāvaṇa, and he fought with Kṛṣṇa, Rāmacandra. Otherwise, who can fight with Rāmacandra? He is also devotee when he is satisfying. Kṛṣṇa wanted to fight, the devotee is prepared, "Yes, I shall fight You." And He'll kill you. This is (indistinct); this is devotee.

So these are tattva-jñānī, tattva-jñāna, kṛṣṇa jñāna. These are truths. People should devote to understand this tattva-jñāna. But those who are not very advanced, they conclude the Absolute Truth is nirākāra, impersonal Brahman. Or a little advanced than them, the yogis, they see Paramātmā within heart. They, they are also the same truth, advaya-jñāna. But if you want real bliss, if you want to talk with this Absolute Truth face to face, and treat with Him as friend, as son, as lover, that is Bhagavān. Not impersonal Brahman, neither Paramātmā. That will not get. Therefore it is said here, "The Absolute Truth is one." Either you call Him nirākāra Brahman or call you Him localized Paramātmā, He's in my heart, everyone's heart, īśvaraḥ sarva-bhūtānām hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. But if you want to take advantage, full association of the Supreme Personality of Godhead, that is Kṛṣṇa. That is Kṛṣṇa. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. Vadanti tattva-vidas tattvaṁ yaj jñānam advayam. This is very important verse. So tattva-darśīs are that, nondual; there is no difference. The same example, that there is the sun planet; there is sun-god, whose bodily effulgence is the sunshine; and the sun globe, localized; and the sunshine. All these three taken together is one light, but the sun-god is different from the sunshine; the sun globe is different from the sun-god. Similarly, this brahmajyoti is nothing but Kṛṣṇa's personal effulgence. Yasya prabhā. Yasya prabhā [Bs. 5.40], you can, you can say, "Oh, Kṛṣṇa is so powerful that He is providing brahmajyoti." Well, why not? If some creation of Kṛṣṇa, the sunlight and moonlight, is so powerful that it expands all over the universe, so how much powerful is Kṛṣṇa? Brahmano 'ham pratiṣṭha. Therefore Kṛṣṇa says, "I am the source of this brahmajyoti." Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11].

Now, how to understand the Absolute Truth? The next verse says,

tac chraddadhāna munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

[SB 1.2.12]

These are very important words. The Absolute Truth can be understood, can be known, by whom? Chraddadhāna munayo. Chraddadhāna. Tac chradda dhāna: those who are faithful. That is the beginning. If one is not faithful, if he does not believe in God, for him it is, it is to be forgotten. He cannot not understand what is Absolute Truth. Atheist who does not believe in God, who has no faith, he cannot receive; he is not possible. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. They are narādhamāḥ, or always constantly engaged in sinful activities. They cannot (indistinct). Chraddadhāna, ādau śraddhā, those who have got faith, that is the beginning. Then chradda dhāna, simply having faith, will not do. Then one must associate with sādhu, chraddadhāna munayo, must be thoughtful philosopher, munayo. Chraddadhāna munayo. Tac chraddadhāna munayo jñāna-vairāgya-yuktayā [SB 1.2.12]. Simply mental speculator or philosopher will not do. He must have complete knowledge, and the effect of knowledge must be, he must be renounced, without any attachment for material world, jñāna-vairāgya-yuktayā. Just like in the beginning we discussed this,

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānam…

[SB 1.2.7]

Vairāgyam and jñānam. We must have complete knowledge of the Absolute Truth. At the same time, we must be detached from material sense gratification. These two: jñāna-vairāgya-yuktayā.

We have got history in our country. Great sages, muni, ṛṣi, they used to live in the forest to culture knowledge and become detached from these material activities, jñāna-vairāgya. But that is not possible in this age. From the very beginning of our life we are brought up in big cities like Bombay, Calcutta, London, New York. Then, where is the question of going to the forest? Does it mean that if one cannot go to the forest for acquiring knowledge and detachment then he has no chance? No. Kali-yuga, there is special concession that is given by Lord Caitanya Mahāprabhu. You haven't got to go to the forest of Himalaya for attaining jñāna and vairāgya. You can stay in your place. You can remain in Bombay, you can remain in London, you can remain in New York, big, big cities, and you can perform your prescribed duties. You can be very businessman. You can remain in (indistinct), or anything. Caitanya Mahāprabhu says. He said also from the Vedic, sthāne sthitaḥ śruti-gatāṁ tanu-vāṅ manobhir, jñāne prāyasam udapāsya namanta eva, san-mukharitāṁ bhavadīya-vārtām. This was spoken by Rāmānanda Rāya, and Caitanya Mahāprabhu accepted. Originally this verse was spoken by Lord Brahmā. Rāmānanda Rāya quoted from the words of Lord Bralmā, and Caitanya Mahāprabhu accepted: "Yes, this is the process." What is that process? Jñāne prāyasam udapāsya. If we don't be independent, unnecessarily mental exercise to understand what is God, what is Absolute Truth. Don't bother about these things. Then, what to do? Namanta eva: just become submissive, then san-mukharitāṁ bhavadīya, just try to hear from a realized soul. This process. Don't try to speculate yourselves as great philosophers and waste your time and become puffed-up, that "I am now realized, I am God." These puffed-up positions must be given up. You must be submissive.

Kṛṣṇa therefore wants this submissiveness. Sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66]. Just like we speak sometime to our disobedient son, "First of all you submit. Then I shall do whatever you are require." The same. We have to… Our, this material position is we are all puffed-up, unnecessarily. Although we are on the grip of material nature, we are very much puffed-up. Daivī hy eṣā guṇamāyī [Bg. 7.14]. We are beaten every step, we are so beaten by the material nature, still I am thinking, "I am God." Every step. This position should be given up, and we have to become namanta eva, submissive. Then, becoming submissive, san-mukharitāṁ bhavadīya-vārtām, we have to hear about Kṛṣṇa from the Kṛṣṇa devotee, not from others, not from professional men, not from the impersonalists, even not from the yogi, but from the devotee, san-mukharitāṁ bhavadīya. Because they will misrepresent it. A devotee will not, never misrepresent. A devotee will say exactly what Kṛṣṇa says. He'll not adulterate. That is not his business. Therefore it is recommended that you should hear about the Supreme from the realized devotee. San-mukharitāṁ bhavadīya-vārtāṁ sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ manobhir. You remain in your position. Remain in Calcutta, Bombay or any big city. Because nowadays, in this age is city life. No gentleman, no intelligent man lives in the village. So you remain there, but try to hear from the devotee about Kṛṣṇa.

Then it is said that prāyeṇa ajito 'pi. Kṛṣṇa is ajita. Nobody can conquer Him. But such devotee who submits himself to hear from the realized soul, Kṛṣṇa becomes conquered by him. Vedeṣu durlābhaṁ adurlābhaṁ ātmā-bhaktau [Bs. 5.33]. Therefore it is said, tac chraddadhānā munayo jñāna-vairāgya-yuktayā paśanty ātmani cātmānam [SB 1.2.12]. Ātmani, within his heart, he can see the Supreme Soul, Kṛṣṇa, ātmanaṁ bhaktyā. There is the real process, bhaktyā: by means of devotional service, not by speculation or mystic power. That is not possible. Therefore a special word is used there: bhaktyā. And in the Bhagavad-gītā Kṛṣṇa also says, "Not by yoga system or by jñāna system or by karma system, but bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]." This tattvataḥ means the tattva-jñāna. Bhaktyā. And what kind of bhakti? Not that simply I sit I sit down and cry a little, I practice how to cry, sentiment. No. Śruta-gṛhītayā: understanding about the Absolute Truth from Vedic knowledge. That is bhakti. That is real bhakti. Sentiment is not bhakti-I stand and I practice how to cry: "Oh, this man cries always." No. Of course, crying is there, just like Caitanya Mahāprabhu used to cry. But that stage is very, very high. It is not possible. You are crying, but next moment you are engaged in ordinary thing, that crying is artificial. One who can cry for Kṛṣṇa, he becomes mad, just like Caitanya Mahāprabhu. Govinda-viraheṇa me. Śūnyāyitaṁ jagat-sarvaṁ govinda-viraheṇa me. He says, crying, "Everything is now over. There is I cannot see Kṛṣṇa." So that crying is different crying. Not that in the meeting I cry, and, next moment, I am now dry, "I want this, I want that…" But that not crying. Cakṣuṣā prāvṛṣāyitam śunyāyitaṁ jagat-sarvaṁ govinda-viraheṇa. Caitanya cakṣuṣā prāvṛṣāyitam, just like torrents of rain falls from the sky, so govinda-viraheṇa, on account of separation from Govinda, cakṣuṣā prāvṛṣāyitam, śunyāyitaṁ jagat sarvaṁ govinda-viraheṇa.

So therefore here it is particularly said, bhaktyā. Bhaktyā means you have to execute the devotional service under the direction of a proper spiritual master, bhaktyā śruta-gṛhitaya, and you have to hear about Kṛṣṇa. Two things must go on. If… Just like here you'll find the arcā-vigraha, worshiping the Deity, is going on. But if simply these thing go on, it will be happening… Because none of us are expert. There must be śruta-gṛhitaya. We must hear about Kṛṣṇa also. Two things must go on parallel lines. If simply speculation goes on, that will not help us, and if simply ringing the bell goes on, and then that will not… That is not. There are temples, many hundreds and thousands, but nobody goes, because there is no śruti, śruta-gṛhitaya. People say, "What is there? They're simply ringing the bell, that's all." So two things must go on: bhaktyā, śruta-gṛhitaya. There must be devotional service, discharge of devotional service as they are prescribed in the śāstra, as they are guided or ordered by the spiritual master-that will go on-at the same time we have to hear, namanta eva, śruti vak-manobhiḥ. In this way, if we live our life, athāto brahma jijñāsā, jīvasya tattva-jijñāsā, if you try to understand the Absolute Truth, this is the process. If we follow, then our life is a success.

Thank you very much. (end)

731116SB.DEL

Śrīmad-Bhāgavatam 1.2.10

Delhi, November 16, 1973

Prabhupāda: …I spoke in Hindi. Now today I speak in English. If required I shall again speak in Hindi tomorrow. In this way, alternatively…

So we are worshiping Kṛṣṇa. His simple business is, as we have described, Rādhā-Mādhava, He is lover of Śrīmatī Rādhārāṇī. Kṛṣṇa means lover. This very word Kṛṣṇa means "all-attractive." You can attract by your love, not by anything else. Therefore His name is Kṛṣṇa. I have read one book, Aquarian Gospel, among the Christians. In that book it is said that the word Christ has come from the word Christo, Christo, it is a Greek word, and the meaning of Christo is "lover, anointed." So I think the word Christ is apabhraṁśa of Christo, and Christo… In India still, if one's name is Kṛṣṇa, we call him Kriṣṭo, or sometimes Keṣṭo. My younger brother, his name was Kṛṣṇa. So in family we were calling him "Keṣṭo." That is very current. So actually love, the word love, has come from Kṛṣṇa. That is a fact. Therefore you will see always Kṛṣṇa always with Rādhārāṇī. We worship Kṛṣṇa-Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa, Sītā-Rāma. This is Vaiṣṇava's worshipable Deity. We do not worship alone God. We Vaiṣṇava, we want to see Kṛṣṇa and His energy, potency. That is the Vedic system.

In the Vedas it is said, Upaniṣad, parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca [Cc. Madhya 13.65, purport].

na tasya kāryaṁ karaṇaṁ ca vidyate

na tat-samaś cābhyadhikaś ca dṛśyate

parāsya śaktir vividhaiva śrūyate

svābhāvikī jñāna-bala-kriyā ca

The Supreme Absolute Truth, He has nothing to do. He has nothing to do. Na tasya kāryaṁ karaṇaṁ ca vidyate. He has nothing to do. Everything is being done by His potencies. Just like a big man, a big business man, or a big, the president of the state, he personally does not do anything. But his energies, his secretaries and others, they do everything. He simply signs or gives sanction. So this is the fact. God has nothing to do. Everything is being done very nicely by His energies. Just like the sunshine or the sun planet is one of the energies of the Supreme Personality of Godhead, and the whole material world is being conducted very nicely by the sunshine… This is scientific. Due to the sunshine all the planets, they are rotating in their prescribed orbit and nobody is colliding with one another. Everything is going nicely, sunshine. Due to sunshine, the seasonal changes are taking place, and the varieties of trees, plants are growing. Everything is going on. The moon is also working under sunshine. And due to the moon, there are waves in the sea. There are changes of the ebb tide and low tide. So one energy of the sunshine is doing so much things.

So parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. His energies are working so nicely that svābhāvikī jñāna-bala-kriyā ca. Svabhāva, natural. Just like a rose flower is coming into existence, very nicely painted, very nicely colored, very nicely flavored. So it requires brain. How you can say that it has been done automatically? No. There is brain. That is said in the Bhagavad-gītā: mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram [Bg. 9.10]. The nature is working under His direction. But His direction is so complete that it appears to us as it is being done automatically. Not automatic. There is brain behind it. Just like nowadays there are so many mechanical inventions. You just push one button and things come, as we see in the airplane. There are simply… The pilot is working simply by pushing some buttons, and such a big, gigantic plane is floating in the sky. We can understand. The television, simply by pushing one button… So if materially it is so much advanced, perfection is possible, you can just imagine, spiritually how much it is perfectly possible.

So this perfection of love. We are also after love. A young man is after love; a young boy is after love. So wherefrom this love comes? Because originally the love is there in Kṛṣṇa. That is the version of the Vedānta-sūtra. Janmādy asya yataḥ [SB 1.1.1]. Yato vā imāni bhūtāni jāyante. So this loving affair has come from the Supreme Absolute Truth, but it is pervertedly reflected only. Pervertedly reflected. Yatra tri-sargaḥ amṛṣā. Here in the material world we are simply seeing the perverted reflection of the spiritual world. Therefore in Śrīmad-Bhāgavatam it is said in the beginning,

janmādy asya yato 'nvayād itarataś cārtheṣv abhijñaḥ svarāṭ

tene brahma hṛdā ya ādi-kavaye muhyanti yat sūrayaḥ

tejo-vāri-mṛdāṁ yathā vinimayo yatra tri-sargo 'mṛṣā

dhāmnā svena sadā nirasta-kuhakaṁ satyaṁ paraṁ dhīmahi

[SB 1.1.1]

Satyaṁ paraṁ dhīmahi. Here everything is perverted. Reflection, shadow. The example is given. Just like in the desert, sometimes we find water. The reflection of the sunshine makes a false replica of water, exactly. But there is no water. There is no water, and the reflection of water. Similarly, in this material world there is only reflection of that love. Actually, there is no love. It is the mirage on the desert. Therefore, if we want really love, this word can be applied only to Kṛṣṇa, all-attractive.

So this Kṛṣṇa consciousness movement is just to teach people not to be allured by the illusory so-called water and love or anything. There is one reality: satyaṁ paraṁ dhīmahi [SB 1.1.1]. Just try to come to the real reality. Don't be entrapped by the false reality. This is Kṛṣṇa consciousness move… We are entrapped by the false reality, māyā. Māyā-mṛgaṁ dayitayepsitam anvadhāvat [SB 11.5.34]. Māyā, just like the deer, he runs over the false water in the desert. But the water goes ahead more and more, and the poor animal, without finding water, dies. But a sane man does not go. A sane man knows that reflection of water is not water. But that does not mean… Because there is no water in the desert, it does not mean that there is no water. The water is there, but not in the desert. That is knowledge.

Therefore we were discussing last night this verse, jīvasya tattva-jijñāsā. Jīvasya, every living entity should be inquisitive to know where is real pleasure. Because we are hunting after pleasure, everyone. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Because we are by nature ānandamaya, because we are part and parcel of Kṛṣṇa. Mamaivāṁśaḥ, Kṛṣṇa says. Therefore Kṛṣṇa is sac-cid-ānanda-vigraha [Bs. 5.1]. Sat, cit, ānanda. He is personified, sac-cid-ānanda-vigraha. Vigraha means person or the form, transcendental form of sac-cid-ānanda. Sat means eternity, and cit means knowledge, and ānanda, pleasure. His body is sac-cid-ānanda. But our body is not sac-cid-ānanda, this present body, the material body. It is neither sat, because it is temporary. Therefore it is not sat. And cit. Oh, we are ignorant in so many things. There is no knowledge. Abodha-jāta. This body means ignorance. This material body means ignorance. Abodha-jāta. That is stated in the Śrīmad-Bhāgavatam. Parābhavas tāvad abodha-jātaḥ. Abodha-jāta means the embodiment of ignorance. We do not know so many things. In our own body… I am claiming, "It is my body," but I do not know how the body is working, how we are taking food, how it is being transferred into different secretions, then the secretion is going to the heart. And we know something by the medical science, but it is not perfect. Medical science fails. Although I am claiming… I do not know, at least. The physician may know, the medical man may know, but I am claiming I am this body," but I do not know how it is working. Therefore we are all abodha-jāta. Abodha-jāta.

Therefore our business is to inquire about the truth. This is explained in this verse, jīvasya tattva-jijñāsā. This human life should be engaged for inquiring about the truth, anything, either of this body or of this material nature or about God, our interrelationship-so many things that have to be known. Therefore in this verse it is said that jīvasya tattva-jijñāsā. It is not our only business that simply to eat, sleep and have sex life and defend. That is not our only business. That may be the business of the cats and dogs. But human life is not meant for that purpose. The civilization should be so molded that people will have the chance to think soberly about the truth of life. That is the point. That is called tattva-jijñāsā. For this purpose the Vedic civilization is perfect. Vedic civilization is for everyone, but nowadays it is said that it is for the Indians or for the Hindus or… But actually, it is meant for everyone. Just like here it is said, jīvasya tattva-jijñāsā. It is everyone's duty to inquire about the Absolute Truth. Where is the question of Hindu, Muslim or this or that? Truth is truth. Two plus two equal to four; it is accepted by the Hindus, Muslims, Christians and everyone. Science is science. So therefore we should be interested about inquiring. This is the confirmation in every scripture, in the Bhāgavata also. This is also Bhāgavata.

In Bhāgavata, in another place, it is said, tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam: [SB 11.3.21] "Those who are actually inquisitive to know the value of life, the Absolute Truth, he must approach a guru." Here also, it is said, jīvasya tattva-jijñāsā. Jijñāsā means somebody in inferior position inquires from the superior man. Then there is jijñāsā. Just like a child inquires from his father. Intelligent child always inquires, "Father, what is this? What is this? What is this?" and father explains. In this way the child gets experience. So similarly, here it is said that jīvasya tattva-jijñāsā. Every human being… It is human being. Jīvasya, the general meaning is all living entities, but all living entities cannot inquire. That is not possible. The cats and dogs, they cannot inquire. There are 8,400,000 species of life, out of which this human form of life is competent to inquire about the Truth. Therefore here it is said, jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ. Now another place in Bhagavad-gītā it is said that,

tad viddhi praṇipātena

paripraśnena sevayā

upadekṣyanti te jñānaṁ

jñāninas tattva-darśinaḥ

[Bg. 4.34]

So from whom you'll have to inquire? From a person who has actually seen what is tattva, what is truth, from him. Therefore I was speaking yesterday, last night, in Hindi, that the tattva is not to be inquired from a pān-wala or biḍi-wala. No. One who has actually seen the tattva, tattva-darśī.

So according to Vedic scripture, a tattva-darśī should be very pure, uncontaminated. Therefore, generally, we go to the qualified brāhmaṇa, satyaṁ śamo damas titikṣā ārjavam, jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. One who is qualified. Tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. So according to Vedic system, a guru, generally, he must be a brāhmaṇa. Any guru. It doesn't matter, it doesn't require that he is to take birth in a brāhmaṇa family. If he is qualified, then he is guru. If he is not qualified, then he cannot become guru. Even becoming a brāhmaṇa, qualified brāhmaṇa, one does not become a guru, if he is not a Vaiṣṇava. That is the injunction of the śāstra.

ṣaṭ-karma-nipuṇo vipro

mantra-tantra-viśāradaḥ

avaiṣṇavo gurur na syād

vaiṣṇavaḥ śva-paco guruḥ

Sad-vaiṣṇava. One has to become Vaiṣṇava. Vaiṣṇava means one who is a devotee of the Supreme Personality of Godhead. Therefore Kṛṣṇa instructed Arjuna, He said, bhakto 'si priyo 'si [Bg. 4.3], "Because you are My bhakta, therefore I am talking to you." So guru means a Vaiṣṇava. He must be a representative of Kṛṣṇa.

Kṛṣṇa is the Supreme Lord, supreme guru. He is the first guru. Tene brahma hṛdā ādi-kavaye [SB 1.1.1]. Kṛṣṇa imparted knowledge to the original person, Brahmā. You may inquire that "Brahmā is the original person. There was nobody present. Then who became his guru?" No, that is explained: tene brahma hṛdā, "From through the heart." Kṛṣṇa, or God, is situated in everyone's heart. As you become purified, He speaks. He speaks always, but in our impure condition, we cannot hear. Just like in Bhagavad-gītā it is said also,

sarvasya cāhaṁ hṛdi sanniviṣṭo

mattaḥ smṛtir jñānam apohanaṁ ca

vedaiś ca sarvair aham eva vedyo

vedānta-kṛd veda-vid eva cāham

[Bg. 15.15]

So as Paramātmā, Supersoul, Kṛṣṇa is always prepared, ready to help every one of us, but provided we take His advice, we take His instruction. He says in the Bhagavad-gītā,

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

[Bg. 10.10]

Those who are satata-yuktānām, means twenty-four hours engaged… Teṣāṁ satata-yuktānāṁ bhajatām. In which business engagement? Bhajatām, in the devotional service. Such person, bhajatām. What kind of bhajatām? Prīti-pūrvakam, with love and affection. Such person, buddhi-yogaṁ dadāmi tam. So what kind of buddhi-yogam? This tattva-jijñāsā, yena mām upayānti te. "This such instruction by which one can approach Me, one can understand Me," upayānti. In another place Kṛṣṇa says, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55].

So here also it is said, jīvasya tattva-jijñāsā. So if we want to know the tattva, the Absolute Truth, then we have to go through the process. That process is simply to engage oneself in the loving service of the Lord. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. By these blunt senses, materially blunt… Just like with blunt instrument you cannot take any benefit, it must be sharpened; similarly, these senses, you utilize these senses to understand the Absolute Truth, but it must be purified, sharpened. Just like a knife. When it is sharpened it cuts very nicely. If it is blunt, it does not. But you can use the same very knife. So you can use these very eyes. Now you cannot see God, or Kṛṣṇa. But if you purify these eyes, if you purify the senses, you can see God, you can talk with God, you can serve God, everything. That is possible. That is bhakti. Sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. We have to purify the senses. Now I am thinking, "This hand is my hand" or "This hand is my society's hand," "my family's hand" or "my nation's hand," "my community's hand." Upādhi, designation. But actually, this hand belongs to Kṛṣṇa, and therefore this hand should be used for Kṛṣṇa's purpose, not for anything else. That is called sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam [Cc. Madhya 19.170]. Purify. Actually that… Therefore Kṛṣṇa's name is Hṛṣīkeśa. When these senses are purified, then with that purified senses, hṛṣīkeṇa… Hṛṣīkeṇa means senses, by these senses. Hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate [Cc. Madhya 19.170]. This is bhakti.

So tattva-jijñāsā. Everyone should be inquisitive to inquire about the value of life, not like cats and dogs, no inquiry, simply… We go, walk, walking in the morning. We see so many nice bungalows-they are sleeping, as if the sleeping will save him. No. Āhāra-nidrā-bhaya-maithuna. These four things. They are thinking that these four things will save him. No. "Now we are situated in a very nice bungalow, very good income, very good wife and children." But any moment you can be kicked out of this situation, and you have to accept another body which is not very comfortable. This is nature's law. This is tattva-jijñāsā. If we simply foolishly think, "Now I am very secure," that is God… [break] …Vṛndāvana, They were ministers in the government of Nawab Hussein Shah. But when they lived in Vṛndāvana, about their life it is stated by Śrīnivāsa Ācārya, nidrāhāra-vihārakādi-vijitau **. These things, nidrā, āhāra, vihāra. Nidrā means sleeping, āhāra means eating and vihāra means sense gratification. So nidrāhāra-vihārakādi-vijitau, conquered. Conquer. We have to conquer. This is called jitendriya.

So tattva-jijñāsā. This life is meant for tattva-jijñāsā. Not a single moment should be wasted if we actually want to save ourself. But we do not know what is saving. We do not know, even we do not understand the very first instruction of Bhagavad-gītā: tathā dehāntara-prāptiḥ [Bg. 2.13]. A sane person should be inquisitive: "Now I was a child; I got a baby's body. Now, from baby's body, youth's body. From youth's body, now I've got this old, old age body. Then what is next? What is next?" This is the natural inquiry. And the answer is there in the Bhagavad-gītā in the beginning, tathā dehāntara-prāptiḥ. You'll have to accept another body. The nāstika, they say that "There is no, no more life." Just like Professor Kotovsky, when I was in Moscow, he said, "Swamiji, after the annihilation of the body, there is nothing. Everything finished." Just see. Now, Kṛṣṇa says that na hanyate hanyamāne śarīre [Bg. 2.20]. Na jāyate na mriyate vā kadācin na hanyate. Now, shall I accept Professor Kotovsky's statement or Kṛṣṇa's statement? Which shall I accept?

Of course, according to our Vedic civilization, we have to accept the authority. All our ācāryas, those who are practically conducting the Vedic civilization or Hindu civilization, Rāmānujācārya, Madhvācārya, Śaṅkarācārya, everything, everyone says there is life. Śaṅkarācārya says, bālās tāvat krīḍāsaktaḥ(?): "Oh, the boys…" He is going as a sannyāsī, passing through the street. He sees, bālās tāvat krīḍāsaktaḥ: "Oh, the boys are engaged in playing." Bālās tāvat krīḍāsaktaḥ. "And the young men, they are after young girls." Bālās tāvat krīḍāsaktaḥ, and vṛddhāś cintā-magnāḥ, tāvat taruṇās tāvat taruṇī-raktāḥ(?). I was just forgetting the words. Taruṇa means young man. Young man, he is after some young girl, or young girl is after some young man. So childhood is being spoiled by playing, and youthhood is being spoiled by searching after the opposite sex, and old man, vṛddhās tāvat cintā-magnāḥ. And old man is thinking, "Now I could not do so, I could not situate this boy into right position. The girl is still unmarried. Now I am going to die." So many things, thoughts. Parame brahmaṇi ko 'pi na lagnāḥ(?). "And nobody is interested with Parabrahman." This is the world. He is thinking of so many things for others' benefit. He does not know his own benefit, that after death he is going to change his body. He has to accept another body. His chapter will begin a new history. "Now, what kind of body I am going to accept?" That he does not know. Therefore he is called abodha-jāta, fools. So therefore in his ignorance, whatever he is doing, parābhava, simply defeat. Simply defeat.

parābhavas tāvad abodha-jāto

yāvan na jijñāsata ātma-tattvam

apaśyatām ātma-tattvaṁ

gṛheṣu gṛha-medhinām

[SB 2.1.2]

So we should be awakened to the consciousness, "Now what is my duty?" We should inquire. And for your inquiry, the answers are there already in the Bhagavad-gītā, in the Śrīmad-Bhāgavatam, in the Upaniṣads. We have got in the Purāṇas. So we should utilize it. So instead of utilizing this knowledge, this treasurehouse of knowledge, we are reading bunch of useless newspapers. You see? In the Western countries, most of you may know, they are delivering in the morning such big lump of newspapers. And after one hour, it is thrown away. Who will read that? But people's attentions are diverted by so many nonsense literatures, and they are not interested to inquire from the real source of knowledge, real treasurehouse of knowledge. Therefore here it is said that jīvasya tattva-jijñāsā: "Your only business is to inquire about the truth." And that truth should be inquired from whom? Tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam [SB 11.3.21]. If you are actually inquisitive to understand what is Absolute Truth, what is your life, what is the value of life, tasmād guruṁ prapadyeta. A guru is not a fashion, "Oh, such and such swamiji is a…, let me make him guru." Just like, "Oh, there is a nice dog. Keep me a dog. Let me keep here dog." And if a guru says, "Yes, whatever you are doing, you are right. You can do whatever you… You can eat whatever you like. You can do whatever…," "Oh, he is a very nice guru." And as soon as he will say, "No illicit sex life, sir, no meat-eating, no gambling, no intoxication," "Oh, Swamiji, you are very conservative." I have heard these things. That poet Allen Ginsberg, he said, "Swamiji, you are very conservative." No, I am the most liberal. You do not know. If I become conservative, then none of you will come to me.

So a brahmacārī is strictly prohibited not to see even one young woman. But what can be done? In the Western countries, the boys and girls, they mix very freely. And if I say, "My dear boys, you cannot see even a young girl," then finished. My business there is finished. Therefore I have to arrange according to the country, according to the circumstances, as far as possible. So gradually, they are coming to the perfectional stage. So we have to adopt deśa-kāla-pātra, according to time, according to… But we are keeping our principles as it is, but making arrangement according to the circumstances. That is required.

So here, jīvasya tattva-jijñāsā. Now what is tattva? Of course, I shall… It is… I can speak something about tattva. The next verse, it is tattva. Tattva, here it is said,

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

So tattva, the Absolute Truth, is one. Absolute Truth is not two. Ekaṁ brahma dvitīyaṁ nāsti. Absolute Truth is one, but it is realized from different angles of vision. There are transcendentalists, just like… Karmīs are not transcendentalists. Fruitive worker. Those who are simply working for betterment of life or standard of life or economic development-dharma, artha, kāma. Kāma means sense gratification. That is already explained. Kāmasya nendriya-prītiḥ. But they are thinking that indriya-prīti, sense gratification, is the highest perfection of life. But Bhāgavata says, or our Vedic authority says, kāmasya nendriya-prītiḥ. So karmīs, they are rejected. They are not fit for spiritual life, at least, so long they remain karmīs. Muḍḥa. That I have explained last night. Then, out of many thousands of karmīs, one becomes jñānī, jñānī, in true knowledge. They are called jñānī. When one is fed up with this karmī, he comes to the stage of jñānī, knowledge, that "I am not this body. Why I am working so hard for this body like cats and dogs?" He comes to the platform of jñānī. Then above the jñānī, the yogi. Those who are trying to connect, link with the Supreme, they are called yogi. Yoga indriya-saṁyamaḥ. In the yoga stage, there is control of the senses. So yogis, and then bhaktas. Karmī, jñānī, yogi, and bhakta. Bhakta means devotee.

So those who are karmīs, they are not talked about here, tattva, because they are not interested in tattva-jijñāsā. They are interested in āhāra-nidrā-bhaya. Viṣayī. Viṣayiṇām sandarśanam [Cc. Madhya 11.8]. Caitanya Mahāprabhu, therefore, He was very strict sannyāsī. Viṣayiṇāṁ sandarśanam atha yoṣitāṁ ca hā hanta hanta viṣa-bhakṣaṇato 'py asādhu. If you are interested… Caitanya Mahāprabhu was requested by His confidential devotee to allow a meeting with Mahārāja Pratāparudra. Oh, He immediately refused, "No, no, I cannot see a king." He was so strict. "A king is simply interested with politics and money, so what shall I do by meeting him? No, no, I cannot meet him." Refused. So in that connection He composed one śloka, verse, bhagavad-bhajanonmukhasya pāraṁ paraṁ jigamiṣor bhava-sāgarasya: "Those who are interested to go to the other side of the spiritual world," bhava-sāgarasya jigamiṣoḥ, "that such person, for such person," viṣayiṇāṁ sandarśanam atha yoṣitāṁ ca, "to see the viṣayīs interested in simply eating, sleeping, mating, such persons, and yoṣit, and woman," hā hanta, hā hanta viṣa-bhakṣaṇato 'py asādhu, "oḥ, for him, this kind of action is more abominable than drinking poison."

So actually, this is the position. If we are actually tattva-jijñāsu, then we must be very careful, very careful. Especially in the Caitanya-caritāmṛta it is said that karmī-jñānī. Karmī is also wanting, and jñānī is also wanting, and yogi is also wanting. Karmī wants the comfortable position of life. That is also want. And jñānī, he is also wanting mokṣa, to merge into the existence. Because after becoming big, big man within this material, when he is frustrated, he wants to become God. That is another illusion. And how you can become God, sir? But the jñānīs they want, merge into the existence. Sāyujya-mukti. It is called sāyujya-mukti, to merge into the existence. That is Brahman. That is brahma-jñāna. And yogis, they want some magic power, mystic power. They can walk on the water, they can fly in the air, and so many things-aṇimā, laghimā, siddhi. There are eight kinds of siddhis. Prakāmya, īśitā, vaśitā. So a yogi can attain such perfection. But they are wants also. The jñānīs also want, and the karmīs, what to speak, they are simply in want. Therefore, kṛṣṇa-bhakta niṣkāma ataeva śānta [Cc. Madhya 19.149]. A kṛṣṇa-bhakta, a devotee of Lord Kṛṣṇa, he doesn't want anything more. He doesn't want anything more. You will never find that… Arjuna was a devotee. He was working for Kṛṣṇa so much, he was sacrificing everything. He was prepared to kill his family members and everything. Still, he never wanted anything, "Kṛṣṇa, give me this." Never. You will never find in the Bhagavad-gītā.

This is the position of bhakta. And that is the teaching of Lord Caitanya Mahāprabhu. Caitanya Mahāprabhu said, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye: [Cc. Antya 20.29, Śikṣāṣṭaka 4] "My dear Lord Jagadīśa, I don't want these things." Why? Na dhanam: "I don't want riches." Na dhanaṁ na janam. "Not many followers." Because materially everyone wants this. He wants money, he wants to become leader, he will…, many thousands of people will follow him, janam. And sundarīṁ kavitām, very beautiful wife. These are the material wants. So Kṛṣṇa, Caitanya Mahāpra bhu, He said, na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagadīśa kāmaye: "I don't want all these things." This is called niṣkāma. Kāma means those who are wanting all these things. And niṣkāma means those one who does not want all these things. How one can avoid these? Mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi [Cc. Antya 20.29, Śikṣāṣṭaka 4]. If one becomes perfect, unalloyed devotee, he doesn't want all these things. Therefore he is svāmī. Kṛṣṇa-bhakta niṣkāma ataeva śānta [Cc. Madhya 19.149]. Others, they are wanting something.

So we cannot be peaceful so long we shall want something. That is the secret. And that want can be completely, we can be free from all wants when we become Kṛṣṇa conscious.

yaṁ labdhvā cāparaṁ lābhaṁ

manyate nādhikaṁ tataḥ

yasmin sthito na duḥkhena

guruṇāpi vicālyate

[Bg. 6.20-23]

You have seen the history of Prahlāda Mahārāja, Dhruva Mahārāja, many, many devotees, Pāṇḍavas. How much tribulation they had to suffer in their lives! So yasmin sthite, because they were devotee of Kṛṣṇa, they were never disturbed. Never. This is the position of Kṛṣṇa consciousness. They will never want anything, and they are not disturbed by any material tribulations. This is the sign of a kṛṣṇa-bhakta. Kṛṣṇa-bhakta niṣkāma ataeva śānta [Cc. Madhya 19.149].

So it is possible to arrive that state by little endeavor, and that is Kṛṣṇa consciousness. And it is so simple, by chanting Hare Kṛṣṇa mantra. And the practical examples you can see, that these European, American boys, they had so many wants, but they, all these demands could not satisfy them, but now they are fully satisfied simply by chanting Hare Kṛṣṇa. Just like this boy, our Gurudāsa, explained that he could swim over liquor business. His father has got very big business of liquor. But no. He wants to swim in the ocean of transcendental love. This is Kṛṣṇa consciousness movement.

Thank you very much. Hare Kṛṣṇa. (end)

721022SB.VRN

Śrīmad-Bhāgavatam 1.2.11

Vṛndāvana, October 22, 1972

Pradyumna: "Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān."

Prabhupāda:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

So the Absolute Truth is realized in three different features, according to the capacity of realization of the Person. Those who are trying to approach the Absolute Truth by exercise of the senses, they can reach up to the point of impersonal Brahman. Those who are searching out the Absolute Truth by meditation, by mystic yogic practices, they can realize the Paramātmā feature of the Absolute Truth. And those who are engaged in devotional service, they realize the Absolute Truth as the Supreme Personality of Godhead.

Actually, we have to reach to the point of Personality of Godhead, person. Before that, Brahman realization and Paramātmā realization, that is partial realization of the Absolute Truth, because Kṛṣṇa says in the Bhagavad-gītā, brahmaṇaḥ ahaṁ pratiṣṭhā. The impersonal Brahman is resting on Kṛṣṇa. Just like the sunshine. Sunshine is very all-embracing, wide, widely spread all over the universe, the sunshine. But the sunshine is resting on the sun globe. We see the sun globe, localized. It is floating in one corner of this universal sky. But the sunshine is covering the whole universe. That does not mean the sunshine is more important than the sun globe. And if you can penetrate within the sun globe, then you'll find there is sun-god.

That is also mentioned in the Bhagavad-gītā, imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. Kṛṣṇa says that "This yoga system, bhakti-yoga system, as they are mentioned in the Bhagavad-gītā, it was first explained to the sun-god, Vivasvān." The śāstra gives us the name of the predominating deity of the sun globe. Just like any gentleman can know or give the name of your president, Mr. Nixon. He might not have seen, but he knows that the present president of U.S.A is Mr. Nixon. Similarly, actually, those who are in knowledge, they know who are the predominating deities of the different planets. They know. Not to speak of others, Kṛṣṇa, who can know better than Him? Vedāhaṁ samatītāni [Bg. 7.26]. Kṛṣṇa knows past, present, and future. So He's saying that imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. "This imperishable yoga system, bhakti-yoga…" It is imperishable, avyayam. This very word is very significant. Bhakti-yoga is imperishable. Other yoga systems may be perishable, but bhakti-yoga is not perishable. Whatever you execute in this life, bhakti-yoga, that becomes your permanent asset, so that in the next life you can begin from the point where you ended in this life. If you can finish in this life, cent percent, that is very nice. If not,… Suppose you have finished fifty percent. Still it is permanent asset. It will never be lost. Therefore Kṛṣṇa says avyayam, inexhaustible. Imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1].

So here we find that the Absolute Truth is realized as Brahman, Paramātmā and Bhagavān. Bhagavān is the ultimate, the last word in the understanding of the Absolute Truth. Unless you come to the point of Bhagavān, the Supreme Personality of Godhead, Kṛṣṇa… Bhagavān means original Bhagavān is Kṛṣṇa. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. All other Bhagavāns, They are expansions, plenary or part of the plenary expansion of Bhagavān, Kṛṣṇa. Kṛṣṇas tu bhagavān svayam. So in the spiritual world also one has to go farther and farther until he reaches to the point of Kṛṣṇa. That is ultimate progress. It is said therefore in the Bhagavad-gītā,

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ

[Bg. 7.19]

After many, many births, understanding the Brahman… Brahman understanding is certainly transcendental, but because Brahman is only partial realization of the Absolute Truth, only the eternity… The Absolute Truth is eternal, blissful, knowledgeable, cognizant. So Brahman realization means realization of the eternity portion. Paramātmā-realization is knowledgeable. Paramātmā knows everything. Paramātmā is present in everyone's heart, and He knows everyone's activities. But actual realization, complete realization, means ānanda, sac-cid-ānanda. That ānanda-realization is in Kṛṣṇa-realization. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Kṛṣṇa is by nature jolly, always full of bliss. You have seen the picture of Kṛṣṇa. He's always tri-bhaṅga-murāri, with two hands, with, playing on flute, surrounded by the gopīs, enjoying. That is blissfulness.

So brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11], step by step. But if you approach Kṛṣṇa and try to understand Him through devotional service, then automatically you understand Brahman and Paramātmā. There is no need of separate endeavor for understanding Brahman and Paramātmā. Anyone who knows Kṛṣṇa, tattvataḥ, in fact… Kṛṣṇa says in the Bhagavad-gītā,

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

So one has to know Kṛṣṇa in tattvataḥ, as He is. So this tattvataḥ means accept the process of devotional service. Tattvataḥ, Kṛṣṇa as He is, cannot be understood by the other methods, namely by mental speculation or mystic yogic exercises. Kṛṣṇa cannot be understood in that way. If we want to understand Kṛṣṇa, then we have to accept the Kṛṣṇa method, bhakti method. That is plainly spoken by Kṛṣṇa: bhaktyā mām abhijānāti [Bg. 18.55]. Kṛṣṇa does not say that you can know Him by mental exercises or yogic practices. No. Yogi can know… Tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ. Yogi also, by meditation, they see Kṛṣṇa. That is real yoga. As it is explained in the Bhagavad-gītā, the first-class yogi is he who always thinks of Kṛṣṇa within himself.

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

That is first-class yogi.

So you are thinking of Kṛṣṇa by chanting Hare Kṛṣṇa because the more you practice, immediately with your chanting, the name, the form, the quality, the pastimes, everything will be revealed. As we go on cleansing our dirty heart by chanting Hare Kṛṣṇa mantra, and as we chant faultless, offenseless harer nāma, Kṛṣṇa reveals. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234]. By service attitude, if you chant Hare Kṛṣṇa mantra without any offense, then Kṛṣṇa will reveal Himself. You cannot try to see Kṛṣṇa by your speculation or yogic practice. If you simply submissively, surrendering yourself, chant His holy name… There is no difference between Kṛṣṇa's name and Kṛṣṇa. Abhinnatvān nāma-nāminoḥ [Cc. Madhya 17.133]. People generally ask that what is the meaning of chanting this Hare Kṛṣṇa mantra. We explain, you know, chanting of Hare Kṛṣṇa mantra means immediately, directly associating with Kṛṣṇa. One has to approach Kṛṣṇa by yogic practice or mental speculation for many, many births. Bahūnāṁ janmanām ante [Bg. 7.19]. They can come to the conclusion that "Here is Kṛṣṇa." Vāsudevaḥ sarvam iti. But if you take to this chanting of Hare Kṛṣṇa mantra without any offense, then immediately you contact Kṛṣṇa. You save so much time. Why should you wait for many, many births?

That is the gift of Lord Caitanya Mahāprabhu. It is in the śāstra. Caitanya Mahāprabhu does not give you anything which is not in the śāstra. He's ācārya, although He's God Himself. He can make śāstra. Whatever He does, whatever He speaks, that is śāstra. But still, because He's playing the part of ācārya, He immediately gives Vedic evidences. That is the way of ācārya. Ācāryas will never say, "I think." "It is in my opinion." No. Such things are not accepted. No personal opinion. It must be supported by Vedic evidences. That is called paramparā system, genuine system of understanding. As Kṛṣṇa says, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. No change. Therefore we are presenting Bhagavad-gītā as it is. We do not change. We have no power to change. Then where is the authority of Bhagavad-gītā? I am a third-class man, and if I change the statements in the Bhagavad-gītā, then where is the authority of Bhagavad-gītā? That is going on. Therefore it is practically… You have got experience that there are hundreds of Bhagavad-gītā editions in the Western countries, but because we are presenting Bhagavad-gītā as it is, our sale is better than all others. There is a report from the trade manager of Macmillan. He says, "While other editions are dwindling, going down, this edition is coming up." They published our, this present enlarged edition of Bhagavad-gītā, fifty thousand in the month of August. They are going to print again, second edition, August, September, October. So the reason is that if we present things as they are, it will be accepted. Without any adulteration. Sometimes, you know, people say that I have done miracles. They say everywhere. But I do not know anything, miracles or magic. If there is any miracle, that miracle is that we present things as they are. That's all. Without any adulteration. So that should be the principle. Present as it is. It will be accepted.

So Bhagavān. Brahmeti paramātmeti. We, we do not present Brahma-jñāna. Brahma-jñāna automatically comes if one is conversant with the knowledge of Kṛṣṇa. Then he can understand that this Brahman effulgence is the bodily rays of Kṛṣṇa.

yasya prabhā prabhavato jagad-aṇḍa-koṭi-

koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.40]

So we immediately understand that this brahmajyoti, impersonal effulgence of brahmajyoti is the rays of Kṛṣṇa's body. Yasya prabhā [Bs. 5.40]. Kṛṣṇa also confirms this in the Bhagavad-gītā: brahmaṇo 'haṁ pratiṣṭhā. Ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. Kṛṣṇa says everything is emanating from Him. The Brahman is also emanation from Him. Paramātmā is also expansion of Kṛṣṇa.

So therefore if you understand Kṛṣṇa, tattvataḥ, yo māṁ vetti tattvataḥ… Tattva is that Kṛṣṇa, the Absolute Truth, is originally a person. Nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). He's the supreme eternal nitya. He's the supreme living being. As we are living beings, living entities, Kṛṣṇa is also living entity. He's not a dead stone. He's living entity. And as we have got all the propensities of living entity, He has got all the propensities of living entity. Here we are pervertedly… A young boy likes to love a young girl. A young girl likes to love a young boy. But wherefrom these natural propensities come? Because it is there in Kṛṣṇa. Ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. So there cannot be any question of impersonalism. Because by studying the sample living entity, you can understand the chief living entity. Kṛṣṇa is the chief living entity, supreme living entity. So we are samples. Whatever propensities we have got, Kṛṣṇa has also got. But we have got in a limited proportion. Kṛṣṇa has got unlimited proportion. The… Take the same example. The loving propensity, yupat…, yupatidvan yatha yuna,(?) this is natural. But we may finish… Because it is perverted, we may finish these loving propensities within time and space. But Kṛṣṇa's loving propensity is not finished within time and space. It is eternal. That is the difference between Kṛṣṇa and ourself.

So if we actually study Kṛṣṇa,… The Bhagavad-gītā is the Kṛṣṇa-science, and it is further explained in the Śrīmad-Bhāgavatam. So the Bhāga…, Bhāgava…, Śrīmad-Bhāgavatam is explaining in tattva, in fact, in truth, what is Kṛṣṇa. So if we learn Kṛṣṇa, if we understand Kṛṣṇa, then our life is fulfilled. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. This is our only business. Try to understand what is Kṛṣṇa, what is Bhagavān. Kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you simply try to understand Kṛṣṇa through authorities, through Kṛṣṇa, through ācāryas, not mental concoction, manufacturing something… Kṛṣṇa should be understood through the authorities. Kṛṣṇa's love affair with Rādhārāṇī should be understood through the authorities. Not that because we see Kṛṣṇa is just like a young boy, Rādhārāṇī is young girl, if we see here, it is very nice… Of course, it is very nice, but if we do not try to understand Kṛṣṇa through the authorities, we shall be misled. Therefore in the beginning one should not try to understand the loving affairs of Kṛṣṇa with the gopīs. Then… Because it appears like ordinary dealings. But if we do not go through the authorities, we shall take Kṛṣṇa as ordinary boy or man, as it is warned in the Bhagavad-gītā, avajānanti māṁ mūḍhā mānuṣīṁ tanum āśritam [Bg. 9.11]. Because He's acting just like a young boy, if we do not try to understand tattvataḥ, vadanti tat tattva-vidas tattvam [SB 1.2.11], in fact, in truth, through the authorities… Because here it is: vadanti tat tattva-vidas tattvam [SB 1.2.11]. Tattva-vit. Yei kṛṣṇa-tattva-vettā sei guru haya [Cc. Madhya 8.128].

So guru means kṛṣṇa-tattva-vit, one who knows about Kṛṣṇa. So Caitanya Mahāprabhu, He explains about Kṛṣṇa. Kṛṣṇa explains about Himself. The Gosvāmīs, Ṣaḍ Gosvāmīs, they are explaining about Kṛṣṇa. And in their paramparā system, the ācāryas, they are also explaining Kṛṣṇa. So if we do not go through these tattva-vits, then we'll misunderstand Kṛṣṇa. Therefore Narottama dāsa Ṭhākura says, rūpa-raghunātha-pade hoibe ākuti, kabe hāma bujhabo se jugala-pīriti. All of a sudden, if you become a knower of the jugala-pīriti, love of Rādhā-Kṛṣṇa, then there is chance of becoming fallen. There is chance. So we should… Vadanti tat tattva-vidas tattvam [SB 1.2.11]. We must approach the tattva-vit, one who knows the truth; through them, through him, we should try to understand Kṛṣṇa. Not simply by

Therefore they're ma…, committing so many mistakes. Even scholars like Dr. Radhakrishnan and others, they're committing so many mistakes. Because they do not go through tattva-vit. There are so many political leaders who are commenting on Kṛṣṇa's book without knowing Kṛṣṇa, without any knowledge of Kṛṣṇa. Just see their impudency. Without knowing Kṛṣṇa, they want to make trade with Kṛṣṇa. That is not very good. You cannot make trade commodity, Kṛṣṇa as trade commodity. You cannot handle Kṛṣṇa by your whims. Let you be handled by the Kṛṣṇa's whims. Then you'll be successful. Then… My Guru Mahārāja used to say that "Don't try to see Kṛṣṇa; do something so that Kṛṣṇa may see you." That is wanted. If Kṛṣṇa, if you can draw little attention of Kṛṣṇa, yat kāruṇya-katākṣa-vaibhavavatām, katākṣa-vaibhavavatām… Prabodhānanda Sarasvatī says… If you somehow or other you can draw little attention of Kṛṣṇa, your life is successful. Immediately. And how you can draw? Bhaktyā mām abhijānāti [Bg. 18.55]. Simply by serving Kṛṣṇa. Take service, take to service of Kṛṣṇa, as it is ordered by the spiritual master. Because spiritual master is the representative of Kṛṣṇa. We cannot approach Kṛṣṇa directly. Yasya prasādād bhagavat-prasādaḥ **. If you have bona fide spiritual master, representative of Kṛṣṇa, it is also not very difficult. Everyone can become representative of Kṛṣṇa. How? If you simply carry the message of Kṛṣṇa without any adulteration. That's all.

Just like Caitanya Mahāprabhu said, āmāra ājñāya guru hañā [Cc. Madhya 7.128], "You become a spiritual master under My order." So if you carry out the order of Caitanya Mahāprabhu, Kṛṣṇa, then you become guru. Āmāra ājñāya guru hañā. Unfortunately, we do not wish to carry out order of the ācāryas. We manufacture our own ways. We have got practical experience how a great institution was lost by whimsical ways. Without carrying out the order of the spiritual master, they manufactured something and the whole thing was lost. Therefore Viśvanātha Cakravartī Ṭhākura stresses very much on the words of the spiritual master. Vyavasāyātmikā buddhir ekeha kuru-nandana [Bg. 2.41]. If you stick to the order of spiritual master, then, without caring for your own convenience or inconvenience, then you become perfect.

yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ

[ŚU 6.23]

This is the confirmation of all authorities. We have to carry out very faithfully the order of the bona fide representative of Kṛṣṇa. Then our life is successful. Then we can understand Kṛṣṇa in truth. Vadanti tat tattva-vidas tattvam [SB 1.2.11]. We have to hear from the tattva-vit, not from the so-called scholars and politicians. No. One who knows the truth, you have to hear from him. And if you stick to that principle, then you understand everything very clearly.

Thank you very much. (end)

740426SB.TIR

Śrīmad-Bhāgavatam 1.2.11

Tirupati, April 26, 1974

Pradyumna: (leads chanting, etc.)

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

Translation: "Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān."

Prabhupāda: I will speak, then you translate.

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

Yesterday we have been discussing the aim of life. That is described in the Śrīmad-Bhāgavatam, that kāmasya nendriya-prītiḥ. Kāma… Lābho jīveta yāvatā. The purpose of life is not sense gratification. Kāmasya na indriya-prītiḥ. We have got this body and we have got some bodily demands, āhāra-nidrā-bhaya-maithuna, the bodily demands. We want to eat something, we want some resting place, we want to satisfy our senses, and we want to defend from dangers. These are bodily demands. But we should not be simply concerned with the bodily demands. Then we shall become on the level of animals. Our real demand is self-realization.

As it is stated in the Brahma-sūtra, athāto brahma jijñāsā, similarly, here it is advised,

kāmasya nendriya-prītir

lābho jīveta yāvatā

jīvasya tattva-jijñāsā

nārtho yaś ceha karmabhiḥ

[SB 1.2.10]

This is very important verse for understanding the aim of life. Jīvasya tattva-jijñāsā. Not that simply economic development for sense gratification. Tattva-jijñāsā. What is the value of life? That is the aim business. (aside:) Yes, you can translate. [break] …to give you one example of Sanātana Gosvāmī. Sanātana Gosvāmī, he was minister in the government of Nawab Hussein Shah. Somehow or other, he came in contact with Śrī Caitanya Mahāprabhu and he decide to retire from government service and join the Kṛṣṇa consciousness movement started by Lord Caitanya Mahāprabhu five hundred years ago. About them it is said by one learned scholar, tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat. Because they were ministers, their association was with aristocratic family, big, big men. But he decided, tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīm. Maṇḍala-pati means leaders, social leaders, political leaders. So they gave up the company of the so-called aristocratic circle-tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat-as most insignificant. Bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau. Just to give real service to the mass of people, they became mendicants, kaupīna-kanthāśritau, or accepted the sannyāsa order. As Śrī Caitanya Mahāprabhu accepted sannyāsa order, all the ācāryas, Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī, they accepted for the greater benefit of the human society.

tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tucchavat

bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau

gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau muhur

vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau

So they gave up this life of luxury, exuberance, but adopted sannyāsa order for greater benefit of the human society.

So when Sanātana Gosvāmī approached Śrī Caitanya Mahāprabhu to become His disciple, he inquired from Him, tattva-jijñāsā. (to translator, Mahāṁśa Swami:) Shall I stop here?

Mahāṁśa Swami: (indistinct)

Prabhupāda: Who is the disciple? Sanātana Gosvāmī. [break] So this Sanātana Gosvāmī, when (he) approached Caitanya Mahāprabhu… That is the system. We sometimes accept one guru. But why should we accept guru? What is the necessity of accepting guru? This is the necessity for tattva-jijñāsā, for inquiring about the Absolute Truth. Tad-vijñānārthaṁ sa gurum eva abhigacchet, samit-pāṇiḥ śrotriyaṁ brahma-niṣṭham [MU 1.2.12]. This is the Vedic injunction. Simply if we remain engaged in the four activities of this material body, namely eating, sleeping, sex life, and defense, then we are animals. Our human life should be executed with the aim of life.

The aim of life is tattva-jijñāsā. That Sanātana Gosvāmī did when he approached Śrī Caitanya Mahāprabhu. He inquired from Him, ke āmi kene āmāya jāre tāpa-traya: "My dear Lord, kindly let me know who am I and why I am put into the threefold miserable condition of life." Then one can say, "You are minister. You know what you are." Then he says, "No, actually I do not know what I am." Grāmya-vyavahāre paṇḍita tāi satya māni: "Some neighborhood men, they call me I am very big man, I am very learned man, and when I study myself," āpanāra hitāhita kichui nā jāni, "I do not know what I am, wherefrom I have come, where I have to go after leaving this body, why I am put into the tribulation of threefold miseries. I do not want to die. Why death is enforced upon me? I do not want to take birth. Why that is also enforced upon me? I do not want old age. Why it is enforced upon me? I do not want disease. Why it is enforced upon me? And what is the purpose of my coming in this material world, and where I shall go after my death? Or this is the finish?" There are so many things to inquire. That is called tattva-jijñāsā. This is called tattva-jijñāsā. Jīvasya tattva-jijñāsā.

The Bhāgavata recommends that in the human form of life, the only necessity is to inquire about the Absolute Truth. That includes so many other things. The Absolute Truth is experienced by different persons from different angle of vision. That is explained here. Vadanti tat tattva-vidas tattvam [SB 1.2.11]. That is the Absolute Truth-Brahman or Parabrahman-which is nondual. Vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam [SB 1.2.11]. Advayam means without any duality. When we say Brahman, impersonal Brahman, or when we speak Paramātmā, or when we speak of Bhagavān, the Supreme Personality of Godhead, there is no difference between these three terms. Just like sunshine and the sun globe and the sun-god. According to Bhagavad-gītā, we have got the name of the predominating deity in the sun globe. Imaṁ vivasvate yogaṁ proktavān aham avyayam [Bg. 4.1]. This is said in the Bhagavad-gītā. First of all Kṛṣṇa says, "Long, long ago, millions of years ago, I spoke this philosophy of Bhagavad-gītā to Vivasvān." Vivasvān means the present predominating deity of the sun globe. Just like we have got a president, similarly, but he has got a particular name, similarly, the president of the sun globe is called Sūrya, Sūryadeva. But he has got a particular name.

So at the present moment, the predominating deity of the sun globe is called Vivasvān. So this Vivasvān or the sun-god and the sun globe and the sunshine, they are not different. All of them are light. Without light in the sun globe, how so much light is emanating? So therefore the inhabitants of the sun globe, their body is made of fire. Therefore everything is glowing. And we, from distant place, we see the sun globe also glowing. And the sunshine is also glowing. Similarly, Brahman, Paramātmā and Bhagavān, they are one, the glowing or the light, but still, there is difference. What is that difference? If you remain in the sunshine… Every one of us, we remain in the sunshine. That does not mean that I am in the sun globe or I have seen the predominating deity, Vivasvān. Similarly, brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11], you can realize the Absolute Truth in three features: Brahman, Paramātmā… [break]… brahmeti paramātmeti bhagavān iti śabdyate. The same Absolute Truth is realized from three angles of vision. Those who are trying to understand the Absolute Truth by their own scholarship, eruditely… There are many philosophers. They are trying to find out what is the original source of everything. The scientists, they are also trying to find out the original source of everything. So somebody, say, for example, the scientists, they are finding original of everything as matter, chemical, chemical evolution, the modern theory of originality. But actually, if we study what is the position of chemical theory, the so-called scientists, they could not produce life from chemicals, although their theory is that from matter life comes.

This is against our Vedic knowledge. Vedic knowledge says, as it is said in the Brahma-sūtra, Vedānta-sūtra, that the original cause of the Absolute Truth is a living entity. It is not matter. Just like Kṛṣṇa says in the Bhagavad-gītā, ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate [Bg. 10.8]. That aham, Kṛṣṇa, is not a dead matter. He is the living entity, supreme living entity. And we also understand from Upaniṣad, nityo nityānāṁ cetanaś cetanānām (Kaṭha Upaniṣad 2.2.13). The Absolute Truth is person, a living entity. He is the supreme living entity. Similarly, the original Absolute Truth is Kṛṣṇa. Kṛṣṇa says in the Bhagavad-gītā, mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7]. That is Absolute Truth. There is no more para-tattva, superior tattva. Here the question is vadanti tat tattva-vidas tattvam [SB 1.2.11]. We want to know the Absolute Truth. And here is Kṛṣṇa, Bhagavān. Bhagavān is the Absolute Truth, Kṛṣṇa. Bālajī is Absolute Truth, Bhagavān, person. Brahmaṇo 'haṁ pratiṣṭhā. In the Bhagavad-gītā it is said, "The impersonal Brahman is situated on Me." Just like the sunshine. Although it is all-pervading throughout the universe, the light is there, but wherefrom the light is coming? The light is coming from Kṛṣṇa.

That is explained in the Brahma-saṁhitā:

yasya prabhā prabhavato jagad-aṇḍa-koṭi-

koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam

tad brahma niṣkalam anantam aśeṣa-bhūtaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.40]

The Brahman effulgence is the bodily glowing of Kṛṣṇa. Yasya prabhā. When Kṛṣṇa expands His bodily effulgence, then everything generates. This material world has also come out of the brahmajyoti, or from the rays of the body of Kṛṣṇa. Therefore Kṛṣṇa says that brahmaṇo 'haṁ pratiṣṭhā. In another place Kṛṣṇa says that mayā tatam idaṁ sarvaṁ jagad avyakta-mūrtinā. His impersonal feature, the Brahman, feature, is expanded everywhere. Sarvaṁ khalv idaṁ brahma. Mat-sthāni sarva-bhūtāni: [Bg. 9.4] "Everything is resting on my bodily effulgence, Brahman." Nāhaṁ teṣu avasthitaḥ: "But I am not there." This is tattva-jñāna. It is not that because everything is resting on Brahman, therefore everything should be worshiped. No. That is not.

So brahmeti paramātmeti. If we try to understand the Absolute Truth, then we can approach only up to the impersonal feature. Just like if we simply want to come to the light, so we can see the sunshine is light. But if we want to study what is the sun globe and if we want to study what is the predominating deity in the sun globe, that is different thing. That is, simply coming to the light, sunshine, will not help you. You must have strength and process to go to the sun globe. The same example: One can understand impersonal Brahman by dint of his speculative knowledge, but he cannot understand Paramātmā, who is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣ… [Bg. 18.61]. That is Paramātmā feature. That Paramātmā feature is also one fourth expansion of Kṛṣṇa's personal existence. And it is also stated in the Bhagavad-gītā,

athavā bahunaitena

kiṁ jñātena tavārjuna

viṣṭabhyāham idaṁ kṛtsnam

ekāṁśena sthito jagat

[Bg. 10.42]

The Paramātmā feature is one fourth part expansion of Kṛṣṇa's bodily expansion. (aside:) Shall I stop here? [break]

So Bhagavān is the ultimate Absolute Truth. Therefore Kṛṣṇa confirms it, mattaḥ parataraṁ nānyat. You go, make progress. You understand the impersonal Brahman feature. You understand Paramātmā feature by yogic process. By yogic… The yogis, they try to understand the Paramātmā. Īśvaraḥ sarva-bhūtānām [Bg. 18.61]. The Paramātmā is sitting in everyone's heart. The yogis try to understand the Paramātmā. And the jñānīs, impersonalists, they try to understand the all-pervading feature of the Supreme Lord. But one who understands Kṛṣṇa, then he understands both the features, the Paramātmā feature and Brahman feature. Therefore in the Vedas it is said, kasmin tu bhagavo vijñāte sarvam idaṁ vijñātaṁ bhavati. If you simply understand Kṛṣṇa, then the Brahman feature and Paramātmā feature will be automatically understood. You haven't got to understand Brahman and Paramātmā separately. Simply by understanding Kṛṣṇa, you will understand both.

Another example is: just like if you see a mountain. Just like surrounding your this place, Tirupati, there are so many hills. From the distant place, your vision is not clear. You simply see something like cloudy, the same mountain. But if you make little further progress, you see the same mountain or hill greenish. And if you actually go in the same hill, you will find there are so many animals, so many men and so many houses. So object is the same, but from different angle vision, it appears differently. Similarly, unless one can understand Kṛṣṇa perfectly, he realizes the Absolute Truth as impersonal, nirākāra Brahman. Unless one understands Kṛṣṇa perfectly well, he cannot understand what is Paramātmā, which is realized by yogic principles. But when you understand Kṛṣṇa, then you understand Paramātmā and Brahman also. This is the verdict of the śāstra. Just like if you have got one lakh of rupees, your possession of few thousands of rupees or few hundred of rupees are already there.

Similarly, Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. The same thing, tattvataḥ. Vadanti tat tattva-vidas tattvam [SB 1.2.11]. Kṛṣṇa says that "My appearance," ajo 'pi sann avyayātmā, "how I appear, how I disappear, if anyone understands in truth…" Because we do not understand Kṛṣṇa in truth, therefore we consider Kṛṣṇa as ordinary human being. Avajānanti māṁ mūḍhāḥ [Bg. 9.11]. Mūḍhāḥ means asses or rascals. They consider Kṛṣṇa as something of this material world. But He is not that. Therefore Kṛṣṇa says that janma karma me divyaṁ yo jānāti tattvataḥ. If anyone understands Kṛṣṇa as Absolute Truth, then immediately his mission of life is complete. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. Therefore this is tattva-jñāna. Vadanti tat tattva-vidas tattvam [SB 1.2.11]. This is tattva-jñāna. Try to understand Kṛṣṇa, what He is.

But that understanding, how it can be achieved, that is explained in the next verse:

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

[SB 1.2.12]

Bhaktyā śruta-gṛhītayā. You have to hear of Kṛṣṇa in devotion, bhaktyā, not as a nondevotee. A nondevotee cannot understand Kṛṣṇa. He has no scope. If a nondevotee interprets on the Bhagavad-gītā, he is simply wasting time of himself and others. Here it is clearly stated, bhaktyā śruta-gṛhītayā. One has to become devotee and hear from the authorities. Just like Arjuna. Arjuna was a bhakta. Bhakto 'si priyo 'si sakhā ceti [Bg. 4.3]. And he heard from the Absolute Truth, Kṛṣṇa. Therefore he understood Bhagavad-gītā. So one who has not heard Bhagavad-gītā or about Kṛṣṇa and who is not a devotee, his speaking on Bhagavad-gītā is simply useless waste of time. Yes. [break]

So as it is stated here in the Śrīmad-Bhāgavatam, paśyanty ātmani ca ātmānam, this is paramātma-darśana, ātmani. Or there is another verse in the Brahma-saṁhitā, premāñjana-cchurita-bhakti-vilocanena. The same word, bhakti.

premāñjana-cchurita-bhakti-vilocanena

santaḥ sadaiva hṛdayeṣu vilokayanti

yaṁ śyāmasundaram acintya-guṇa-svarūpaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.38]

So one has to learn the art of seeing the Absolute Truth in three features-as Bhagavān, as Paramātmā and as impersonal Brahman. That prescription is given here. Tac chraddadhānā munayaḥ. The ordinary person not. Munayaḥ. Those who are very much advanced in the process of thinking, munayaḥ, or great saintly persons… Tac chraddadhānā munayo jñāna-vairāgya-yuktayā [SB 1.2.12]. Jñāna and vairāgya-these two things are required. First of all, one must have sufficient knowledge and vairāgya, renunciation, detachment. Then he can see what is Bhagavān, what is Paramātmā, and what is impersonal Brahman. It is a very long subject matter, but as it is stated here by Vyāsadeva that paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā, through bhakti and śruti, by hearing the Vedic literature… Not whimsically, not by sentiment. One has to develop his dormant bhakti consciousness or Kṛṣṇa consciousness by thorough study of the Vedic literature. Then he can understand what is Brahman, what is Paramātmā and what is Bhagavān. Otherwise it is not possible.

Therefore in the Bhagavad-gītā also, it is said, "The basic principle is bhakti." Bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ [Bg. 18.55]. One has to learn the Absolute Truth through bhakti. Bhakti is the principle. If you have got bhakti, then jñāna-vairāgya will automatically come. But if you remain only on the platform of jñāna-vairāgya, you may not develop bhakti. This is the process. That is also mentioned in the beginning of this chapter.

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

This is the… You must have complete knowledge, jñānam and vairāgya, detachment. Jñāna means detachment. If one is attached to the material activities, he is not a jñānī, because he is in the bodily concept of life. Therefore he is not jñānī. Yasyātma-buddhiḥ kuṇape tri-dhātuke [SB 10.84.13], sa eva go-kharaḥ: "If one is in the bodily concept of life, he is no better than the cows and asses." This is the verdict of the śāstra. So you cannot understand the Absolute Truth on the platform of bodily concept of life. You must get yourself on the transcendental platform, and bhakti is the transcendental platform for the activities of the spirit soul.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

You can attain bhakti when you are already Brahman realized person, or perfect brāhmaṇa. Brahma jānātīti brāhmaṇaḥ.

So when you have realized, when you are a brāhmaṇa, when you have complete knowledge of Brahman, that is the beginning of bhakti life. Not that by bhakti one comes to the Brahman realization platform. One who has got complete understanding of Brahman, he can make progress to the bhakti platform.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

After all these qualifications, making oneself brahma-bhūta [SB 4.30.20] and prasannātmā, no more lamentation, no more hankering, always joyful, jubilant, blissful… This is the symptom for Brahman realization. Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati, samaḥ sarveṣu bhūteṣu [Bg. 18.54]. Then he can see on equal level to all living entities. Samaḥ sar… Then he can enter mad-bhaktiṁ labhate parām.

So I do not wish to take much of your time, and the children are disturbing. It is a very great subject matter. So our this Kṛṣṇa consciousness movement is this expanding this bhakti cult on the basis of Vedic knowledge. It is not a sentimental thing. These European, American boys and girls who have joined us, they are not going on sentiments. They are being taught actual knowledge, śruti. Bhaktyā śruta-gṛhītayā. And therefore they are being fixed up. So our request is that this temple, Bālajī's temple, is the greatest temple in the world, and Kṛṣṇa's temple. For spreading Kṛṣṇa consciousness all over the world, the temple authorities should fully cooperate in spreading Kṛṣṇa knowledge.

Thank you very much. Hare Kṛṣṇa. (end)

720815SB.LA

Śrīmad-Bhāgavatam 1.2.12

Los Angeles, August 15, 1972

Pradyumna: (leads chanting, etc.)

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

[SB 1.2.12]

"The seriously inquisitive student or sage, well equipped with knowledge and detachment, realizes that Absolute Truth by rendering devotional service in terms of what he has heard from the Vedānta-śruti."

Prabhupāda: (interrupts and corrects one devotee's chanting of the verse:) We are repeating so that by hearing the sound, you can practice. You should be attentive. By… (chanting resumes)

Very good, thank you. Yes. She has done better than all of you. All right. (chanting resumes) (Prabhupāda interrupts again:) Yes. That's all.

So people, they sometimes say, "Can you show me God? Have you seen God?" These questions sometimes we meet. So the answer is here. Yes, you can see God. Everyone can see God. I am also seeing God. But there must be the qualification. Just like God is there… Suppose a motorcar is there, something is wrong there. Everyone is seeing. But one engineer or mechanic, he sees differently. Therefore we have to go there. "What is the wrong in this car? It is not running." He immediately touches some machine part; it runs. So these rascals, they do not know that "How I can see God if I have not the qualification?" The machine has gone wrong, I am seeing the machine. And the engineer, the mechanic, he is also seeing the machine. But his seeing and my seeing is different. He's qualified to see. Therefore when the machine has gone wrong, immediately he touches some part, it runs. So if for a machine we require so much qualification, and we want to see God without any qualification? Just see the fun. Without any qualification. Rascal, they are so rascal, so fool, that they want to see God with their nuisance qualification.

Kṛṣṇa says in the Bhagavad-gītā: nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ: [Bg. 7.25] "I am not exposed to everyone. Yogamāyā, yogamāyā is covering." So how you can see God? But this rascaldom is going on, that "Can you show me God? Have you seen God?" God has become just like a plaything. "Here is God. He is incarnation of God." Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. They are sinful, rascals, fools, lowest of the mankind. They inquire like that: "Can you show me God?" What qualification you have acquired, that you can see God? Here is the qualification. What is that? Tac chraddadhānā munayaḥ. One must be first of all faithful. Faithful. Śraddadhānāḥ. He must be very much eager to see God, actually. Not that as a proclivity, frivolous thing, "Can you show me God?" A magic, just like God is a magic. No. He must be very serious: "Yes, if there is God… We have seen, we have been informed about God. So I must see."

There is a story in this connection. It is very instructive; try to hear. One professional reciter was reciting about Bhāgavata, and he was describing that Kṛṣṇa, being very highly decorated with all jewels, He is sent for tending the cows in the forest. So there was a thief in that meeting. So he thought that "Why not then go to Vṛndāvana and plunder this boy? He is in the forest with so many valuable jewels. I can go there and catch the child and take the, all the jewels." That was his intention. So, he was serious that "I must find out that boy. Then in one night I shall become millionaire. So much jewelries. No." So he went there, but his qualification was that "I must see Kṛṣṇa, I must see Kṛṣṇa." That anxiety, that eagerness, made it possible that in Vṛndāvana he saw Kṛṣṇa. He saw Kṛṣṇa the same way as he was informed by the Bhāgavata reader. Then he saw, "Oh, oh, you are so nice boy, Kṛṣṇa." So he began to flatter. He thought that "Flattering, I shall take all the jewels" (laughter). So when he proposed his real business, "So may I take some of your these ornaments? You are so rich." "No, no, no. You… My mother will be angry. I cannot…" (laughter) Kṛṣṇa as a child. So he became more and more eager for Kṛṣṇa. And then… By Kṛṣṇa's association, he had already become purified. Then, at last, Kṛṣṇa said, "All right, you can take." Then he became a devotee, immediately. Because by Kṛṣṇa's association…

So some way or other, we should come in contact with Kṛṣṇa. Some way or other. Then we'll be purified. Kāmād bhayād dveṣyāt. Just like the gopīs… The gopīs came to Kṛṣṇa being captivated by His beautiful features. They were young girls, and Kṛṣṇa was so beautiful. So actually, they came to Kṛṣṇa being lusty, but Kṛṣṇa is so pure that they became first-class devotees. There is no comparison of their devotion. Because they loved Kṛṣṇa with heart and soul. That is the qualification. That is the qualification. They loved so much Kṛṣṇa that they didn't care for family, for reputation. When they were going at dead of night… Kṛṣṇa's flute was there, and they were all fleeing. Their father, their brother, their husband: "Where you are going? Where you are going in this dead of night?" They didn't care. They neglected their children, their family, everything: "We must go to Kṛṣṇa." So this is required. We must be very, very eager so that… And many gopīs who were forcibly stopped, going to Kṛṣṇa, they lost their life. Just see how much eager they are. So this eagerness is wanted. Then you can see God. Either you become lusty or a thief or a murderer or whatever it may be. Some way or other, if you develop this eagerness, that "I must see Kṛṣṇa," then Kṛṣṇa will be seen.

So here is… The first thing is how much eager you are to see Kṛṣṇa. Kṛṣṇa will respond. If you are actually eager to see Kṛṣṇa… It, the reason may be different, either you are lusty or to steal His ornament. Some way or other, you become attracted to Kṛṣṇa, then your business is successful. Rūpa Gosvāmī has advised that… He says in a poetry. It is on the matter of the gopīs talking. One gopī is advising another gopī that "My dear friend…"

smerān bhaṅgī-traya-paricitāṁ sāci-vistīrṇa-dṛṣṭiṁ

vaṁśīnyastādhara-kiśalayām ujjvalāṁ candrakeṇa

govindākhyāṁ haritanumitaḥ keśi-tīrthopakaṇṭhe

mā prekṣiṣṭhāstava yadi sakhe! bandhu-saṅge 'sti raṅgaḥ

The idea is that one gopī is advising another gopī, "My dear friend, there is one boy. His name is Govinda. He is standing on the bank of Yamunā near the Keśi-ghāṭa, and He's playing on His flute. And He's so beautiful that especially during full moon night, please do not go there." (laughter) Why? "Now, because if you have got intention to enjoy in this material world with your family members, wife, children, husband, please do not go there." Smerān bhaṅgī-traya-paricitāṁ sāci-vistīrṇa-dṛṣṭim. Bhaṅgī-traya. "Kṛṣṇa always stands in three-curved way with His flute. That is Kṛṣṇa's tri-bhaṅga-murāri." Tri-bhaṅga. Three places, He is bent. So,

smerān bhaṅgī-traya-paricitāṁ sāci-vistīrṇa-dṛṣṭiṁ

vaṁśīnyastādhara-kiśalayām ujjvalāṁ candrakeṇa

govindākhyāṁ haritanumitaḥ keśi-tīrthopakaṇṭhe

mā prekṣiṣṭhāstava yadi sakhe! bandhu-saṅge 'sti raṅgaḥ

"If you think that you will enjoy more your life in this material world, then you do not go there. You do not go there."

The idea is that if you once see Kṛṣṇa, then you will forget all this nonsense material enjoyment. That is seeing Kṛṣṇa. No more. Svāmin kṛtārtho 'smi varaṁ na yāce [Cc. Madhya 22.42]. "My dear Lord I don't want anything." Dhruva Mahārāja… Dhruva Mahārāja went to see Kṛṣṇa to get the kingdom of his father, but when he saw Kṛṣṇa, Viṣṇu… Viṣṇu offered, "Now, whatever benediction you want, you take." He said, svāmin kṛtārtho 'smi varaṁ na yāce, "My dear Lord, I have no more any desire." That is Kṛṣṇa seeing. That if you want to see Kṛṣṇa for some business, that "I shall see Kṛṣṇa…" Just like… Of course, if you are eager to see Kṛṣṇa, the motive may be different, but somehow or other, due to your eagerness, you'll see Kṛṣṇa. That is the only qualification.

In another poetry Rūpa Gosvāmī says, kṛṣṇa-bhakti-rasa-bhāvitā matiḥ kriyatāṁ yadi kuto 'pi labhyate. The, our this Kṛṣṇa consciousness, I have taken this from this word kṛṣṇa-bhakti-rasa-bhāvitā matiḥ. This is actual translation in Sanskrit or… Kṛṣṇa-bhakti-rasa-bhāvitā matiḥ. So Rūpa Gosvāmī advises that "Kṛṣṇa consciousness, if it is possible, please purchase. Don't delay." Kṛṣṇa-bhakti-rasa-bhāvitā matiḥ kriyatām. "Purchase immediately!" Kṛṣṇa-bhakti-rasa-bhāvitā matiḥ kriyatāṁ yadi kuto 'pi. "Where it is available? It is very nice thing." "Yes, it is available. You can purchase. The movement is going on." "And what is the price?" "Price?" "It is such a nice thing; you have to pay price." "Yes, there is price." "What is that?" Tatra laulyam ekalaṁ mūlyam: "Simply your eagerness. That is price. This price you have to pay." Then you get Kṛṣṇa. Immediately. Kṛṣṇa is not poor. And the Kṛṣṇa-seller, the Kṛṣṇa devotee, he is also not poor. He can distribute Kṛṣṇa free. And he's doing that. Simply you have to purchase by your eagerness. That is wanted. Tatra laulyam. "Oh, eagerness? I have got eagerness." "Oh, it is not so easy." Tatra laulyam ekalaṁ mūlyaṁ janma-koṭi-sukṛtair na labhyate: "This eagerness cannot be achieved even by pious activities for millions of births." If you simply go on doing pious activities… Because without being pious, you cannot approach Kṛṣṇa. So if you go on doing simply pious, janma-koṭi-sukṛtaiḥ… Sukṛti means pious activities, simply pious. Still, this eagerness is not awakened.

So this eagerness is very important thing. But it can be awakened by the association of devotees. Therefore we are giving chance to everyone to invoke that eagerness. Then you will see God eye to eye. It is not difficult. Tac chraddadhānā munayaḥ. Those who have developed that eagerness, faith, that "I must see Kṛṣṇa in this life…" This life is meant for seeing Kṛṣṇa. It is not meant for becoming dogs and hogs. Unfortunately, the whole civilization is going on, they are being trained to become dogs and hogs. It is the only institution that is teaching people how to see Kṛṣṇa. This is the only institution, this Kṛṣṇa consciousness movement. It is so important. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā [SB 1.2.12]. By eagerness, automatically you will be enriched with knowledge and detachment. Knowledge does not mean, "Now we have discovered this atomic bomb." That is not knowledge. What knowledge this is? People are dying. You have discovered something which will accelerate death. But we are giving some knowledge to stop death. That is Kṛṣṇa consciousness. This is knowledge. Jñāna-vairāgya-yuktayā. And as soon as you get this knowledge, automatically you become detached to all this nonsense material happiness.

Hare Kṛṣṇa. Thank you very much. Hare Kṛṣṇa. (devotees offer obeisances) Chant Hare Kṛṣṇa. (end)

721023SB.VRN

Śrīmad-Bhāgavatam 1.2.12

Vṛndāvana, October 23, 1972

Pradyumna: "That Absolute Truth is realized by the seriously inquisitive student or sage who is well equipped with knowledge and who has become detached by rendering devotional service and hearing the Vedānta-śruti."

Prabhupāda:

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

[SB 1.2.12]

So first of all it has been described what is the purpose of life. This human form of life, it is not meant for being spoiled like the dogs and hogs. The dogs and hogs, they're busy to find out food: "Where is food? Where is stool?" And they are spoiling their whole day and night. Their life has been made by nature in such a way that they have no other business than to find out where is some food, where is some food, where is… And laboring, they're laboring very hard.

So human life is not meant for that purpose. It is a chance given by the nature's way. Aśītiṁ caturaś caiva lakṣāṁs tāñ jīva-jātiṣu. Eight million, four hundred thousands forms of life we are passing through. Nature has given a chance, this human form of body, especially civilized form of body… (aside:) Hmm? Don't do that. What is the purpose? Just like try to understand, a government servant, a big minister or M.P.'s, they're given all facilities of living condition, good bungalow, nice salary, servant. What is the purpose? The purpose is that with cool brain, satisfied mind, they'll do, be able to render valuable service to the administration. That is the purpose. Similarly, human being has been given so much facilities. The grains, the fruits, the flowers, the milk, intelligence to construct nice house, nice road, nice cities. The cats and dogs, they cannot do it. Why? You live peacefully and try to understand the value of life. Not that we get more facilities for bodily comfort and we engaged ourself in sense gratification. No.

Just like in the Western world, they have been endowed with so much facilities of comfortable life, but because they do not know how to utilize the comfortable situation of life, there is so much chaos and confusion. The so rich nations, young boys and girls, they are turning to be hippies. Because they do not find… It is hackneyed. The same wine, same women, and same motorcar and same road, it has become disgusting. That is the nature's way. Because human life is not meant for that purpose. Human life is meant for, as it is said in the Śrīmad-Bhāgavatam, jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ. You are working so hard… You are so working hard… Why? Is it meant for simply sense gratification and satisfying the bodily needs? That is being done by the hogs and dogs. The… We see the hogs and dogs, they are always busy. So this human form of life is not meant for that purpose. Jīvasya tattva-jijñāsā. Earn money, but… Be comfortable, but utilize time-tattva-jijñāsā, athāto brahma jijñāsā. That is your aim of life.

So this has been described in the previous verses: jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ. If you have no program for tattva-jijñāsā, then why should you work so hard? Food is available for birds and beasts. You have also your food. That is already there, destined by nature's way, by God's arrangement. Eko bahūnāṁ yo vidadhāti kāmān. God provides food just before your birth. A child takes birth; the mother, young mother, has no milk on the breast a minute ago. But as soon as the child is born, immediately there is profuse milk in the breast of the mother. That is the nature's arrangement. Before birth, the food, the child immediately require, the mother's breast, there is milk supply immediately. So by God's arrangement, the economic position is already arranged. Our only business is tattva-jijñāsā.

What is that tattva? Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. The original cause of everything, the cause of all causes. That is already mentioned in the Vedas, that Kṛṣṇa:

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

The cause of all causes. Why you have come to this material world? Why you are under the threefold miserable condition of life: adhyātmika, adhibhautika, adhidaivika. These things are to be inquired. "I do not wish to die, but death is forced upon me. I do not want to become old man. Old age is forced upon me." So these are the inquiries, tattva-jijñāsā. But they are not interested. Neither educational department, nor any other department. They are simply interested, "Where is money? Where is money? Where is money?" Divā cārthehayā rājan kuṭumba-bharaṇena vā [SB 2.1.3]. We are spoiling our night simply by sleeping. And, and those who have got sex facilities, they enjoying sex life. This is the night's engagement. And day's engagement, "Where is money? Where is money? Where is money?" And if we get money, then how to spend it for relatives, for sons, children. That's all. Divā cārthehayā rājan.

So in this way we shall not spoil our life. The life's purpose is different. They do not know. The modern civilization do not know what is the purpose of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. They are trying to make adjustment, political situation, social situation in so many problems. The United Nations, they're trying to solve the problems of whole nation, but still the war is going on between such and such party, such and such party, and everyone busy in politics and diplomacy. This way, the problems of life cannot be solved. If there is any solution of the problems of life, it is actually this Kṛṣṇa consciousness movement. Those who are intelligent, they should study the purpose of Kṛṣṇa consciousness movement and try to apply in all fields of activities-political, social, religious, anything, economical. Everything can be solved. Jīva, jīvasya tattva-jijñāsā. This is called inquiry, inquisitiveness about the Absolute Truth.

Now this verse is describing how one can become interested in the values of life. The values of life is to inquire the Absolute Truth, how this inclination can be developed or how Kṛṣṇa consciousness can be developed. Tattva-jijñāsā means Brahman, Paramātmā, and Bhagavān, Kṛṣṇa. Now how this inclination… There is inclination in everyone, but by artificial means, they have been checked. Otherwise, normally, this inclination is there in everyone's heart. Nitya-siddha kṛṣṇa-bhakti sādhya kabhu naya. It is not an artificial imposition. Naturally there is tendency to know, if he's a sane man, "What I am? What is God? What is my relationship with Him? Why I am suffering?" There are so many questions. So here it is suggested that if you are actually serious about tattva-jijñāsā, to understand the Absolute Truth, this is the process. What is that? Tat śraddadhānāḥ. Śraddhā. Śraddhā means that at least to understand that "These people are doing some nice things." Just like in Europe and America, the papers are now discussing about our Movement. They say, "They are nice people, and we want more of them." At least, they are saying like that. Yes. "These Hare Krishna people, they are very nice, and we want more of them." And in Berkeley, when our procession was taken, the neighboring shopkeepers, they remarked that "These people are not window-breaking crowd." Because as soon as there is some crowd, or procession, immediately they begin to break the windows and throw stones. That is, that has become a custom. So when they see that these people are very peaceful… Even the police, they also give certificate that "We don't have to take much worries to control this crowd," when our Ratha-yātrā festival go.

So actually, this is the fact. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ [SB 5.18.12]. If one develops Kṛṣṇa consciousness, devotion to Kṛṣṇa, then naturally, without any separate endeavor, all the good qualities will develop. This is the symptom how one is advancing in Kṛṣṇa consciousness. That means all the good qualities will be visible in his character. That is practical. Anyone can test. Just like these boys, these girls, European, American boys and girls who have taken to this Kṛṣṇa consciousness, just see how their bad habits have been altogether stopped. Sarvair guṇais tatra samāsate surāḥ. All good qualities will develop. You see practically. You see practically. These young boys and girls, they never asked me that "Give me some money. I shall go to cinema," or "I shall purchase a packet of cigarettes. I shall drink." No. This is practical. And everyone knows that from the very their birth, they are accustomed to eat meat, and… I do not know from the very beginning whether they are accustomed to take intoxicants. But actually they were habituated to these things, but they have altogether given up. They don't drink tea even, coffee, cigarettes, anything. Sarvair guṇais tatra samāsate… This is the test. A man has become devotee, at the same time smoking-this is ludicrous. This is ludicrous. A devotee cannot smoke, cannot indulge in intoxication, nor illicit sex or meat… They cannot. That is disqualification. That means he's not on the platform. This is the practical.

So tat śraddadhānāḥ. The first thing is śraddhā. Ādau śraddhā. That is the beginning of Kṛṣṇa conscious life. Rūpa Gosvāmī has given this formula that in order to attain to the perfectional stage of life, how to love God,… Kṛṣṇa consciousness movement means that we are try, teaching people how to love God. This is the sum and substance. Unfortunately, people have no idea of God, who is God, what is His form… Generally, they think God has no form. If anyone has advanced little in spiritual life, they come to the point of nirākāra, or nirviśeṣa-brahman, formless. That is the first step in Brahman realization. We have already described this. But beyond that they don't want to proceed. They think this is fac…, this is final, to realize the impersonal feature of the Absolute Truth, that is final. That is Māyāvāda philosophy. No, that is not final. Still you have to advance, realize Paramātmā. Still you have to advance, realize God, the Supreme Personality of God.

So we are teaching people how to love the Supreme Personality of Godhead. That means one who has surpassed the realm of Brahman and Paramātmā, they can realize, they can understand what is the process of loving God. If they have no idea of God, then whom to love? You cannot love air or sky. You must have form. But they have no idea what is the form of God. Therefore śāstra says, "Here is form." Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Vigraha means form. Without form, how we can love? So to come to that perfectional stage, how to love God, this is our philosophy. How to love God. Sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje [SB 1.2.6]. That is first-class religious system which helps the followers to come to the point to love God. That is first-class religion.

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

If you want actually peace and tranquillity, ātmā, of your self, of your mind, of your body, everything fully, then this is the process. This is the aim, how to love God.

So that stage, that supreme stage can be attained as it is described here, tac chraddadhānāḥ. Śraddhā. Rūpa Gosvāmī therefore says, ādau śraddhā. In the beginning, one must have a conviction that "I must love Kṛṣṇa, or God." This is the first… Caitanya-caritāmṛta kaṛacā explains this śraddhā:

'śraddhā'-śabde viśvāsa kahe sudṛḍha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

[Cc. Madhya 22.62]

This is called śraddhā, beginning, one… Bhagavān, Śrī Kṛṣṇa is teaching in the Bhagavad-gītā,

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

[Bg. 18.66]

This is the beginning. If I am firmly convinced that simply by surrendering unto the lotus feet of Kṛṣṇa I'll be saved by Him… Because He assures, "I…" Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi. People suffer on account of sinful activities. The resultant actions are reserved there. What we are suffering now, it is the resultant action of our past sinful activities. And we are preparing another body in this life by committing sinful activities. The more we… Everyone within this material world who has got this material body, it is to be understood it is due to our past sinful activities. It doesn't matter what kind of body you have got. Therefore Bhāgavata says that we should not, I mean to say, commit any more sinful activities. Na sādhu manye yata ātmano 'yam asann api kleśada āsa dehaḥ [SB 5.5.4].

Although we have got this temporary body… You can say that "Although I am suffering, I'll, it will be finished, within, say, twenty years, ten years." Asann api. It is not permanent. But why you should make yourself under these tribulations of life? That is the problem. Not only that. Asann api kleśada āsa dehaḥ. I have got this body. I am suffering. I am undergoing threefold miseries, threefold miserable condition of life. Why I shall make another body, again undergo the threefold miseries of life? Not only human life, any form of life. Human life, there… Human form of life, there is possibility of little comfort. Suppose if I get a body like a tree. Just like here is an eucalyptus tree standing. Then I'll have to stand for thousands of years. And I have to suffer scorching heat, shivering cold, and blast wind, and so many things.

So people have no education, unfortunately, that the spirit soul is permanent. It is changing different types of body in order to suffer different types of miserable condition of life. They're thinking, easy-going… "I have got now very nice body, eating, sleeping mating and…" That is the business of the hogs and dogs. That is not the business of human being. Human being must be serious to understand the value of life and prepare himself for the next life. The next life, if you go back to Kṛṣṇa… Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. Kṛṣṇa says, "You can go back to Kṛṣṇa." Kṛṣṇa comes here. He takes His incarnation here to canvass, "My dear sons, please come back home. Why you are suffering here?" Kṛṣṇa comes, Kṛṣṇa canvasses. Sarva-dharmān parityajya [Bg. 18.66]. "Why you have created so many rascaldom, politics and economics and this and that, So many things are encumbered. Please come to Me. You'll be happy." This is the whole instruction of Bhagavad-gītā. He comes. He shows His vṛndāvana-līlā, that "You can dance also with Me. You can play with Me just like cowherds boy. And I shall give you protection. There are so many demons. They're coming to attack us. But I'll give you protection." Jolly life. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). This is Kṛṣṇa consciousness.

Kṛṣṇa is coming personally, but we are so stubborn, we shall not take to this. We shall not take to this. Avajānanti māṁ mūḍhāḥ [Bg. 9.11]. Na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. Kṛṣṇa says, "These are the classes of men who do not surrender unto Me." Who are they? Duṣkṛtinaḥ. Those who are engaged always in sinful activities. Duṣkṛtinaḥ. Mūḍhāḥ. Rascals without any knowledge. Asses. So duṣkṛtinaḥ mūḍhāḥ and narādhamāḥ, lowest of the mankind, lowest of the mankind. Means this human form of life is meant for understanding Kṛṣṇa and surrender unto Him, but they'll not do. They're busy in so many other rascaldom except Kṛṣṇa consciousness. This is their business, narādhamas. You can say, "Oh, there are so many educated persons, B.A., M.A., D.A.C.'s, and they do not take to Kṛṣṇa consciousness." (aside:) Vaikuṇṭha, you come here. You are in front of the… Agreti dalayam(?). Give him… Yes. You… So you can say that "So many educated persons, they're not taking to Kṛṣṇa consciousness. Are they narādhamas, lowest of the mankind?" Yes? The immediate answer is "Yes." "Now, after passing so big, big examination, they have become narādhamas?" "Yes."

The Bhaktivinoda Ṭhākura confirms it: jībake karaye gādhā, jaḍa-bidyā jato māyāra vaibhava. This material education, they're simply expansion of the opulence of māyā, illusion. Suppose if I am darkness, in darkness, if the darkness becomes more and more deeper, is it advancement? The darkness, there must be light. Then it is advancement. But if, if the, if there is little darkness, if you make it more and more dark, then is that advancement? So here it is actually… The advancement of so-called material education is making the people more and more attached to this material world. The value of life is jñāna-vairāgya, to acquire the knowledge, "What is the value of life?" And when one has actually attained to that platform of knowledge, he should be detached from this material world. Jñāna-vairāgya. That is required.

But what is happening? There is no knowledge of the value of life, and they are becoming more and more attached to this material world. Therefore Kṛṣṇa says that so-called advancement of education, education means māyayā apahṛta-jñāna. The māyā, the illusory energy, is plundering the real purpose of knowledge. Therefore they are narādhamas, simply spoiled. In Los Angeles, from the University, many scientists come, many psychologists and psychiatrists… We have got many students also, they are Doctor of Science. So we talked. So we flatly say that "This advancement of education making you narādhama, lowest of the mankind." So they are convinced. And some of them are very serious student. So actually this education, as Bhaktivinoda Ṭhākura has said, jaḍa-bidyā jato māyāra vaibhava, tomāra bhajane bādhā. You, you'll see, the more a person is materially educated, he has no interested. Just like our whole state has become secular state. No more interested. Here is our Bhagavad-gītā. Gandhi started his movement with Bhagavad-gītā. The big, big politician, Aravinda, he studied Bhagavad-gītā. And Tilaka, he studied Bhagavad-gītā. Now, in our schools and colleges, if there is question of studying Bhagavad-gītā, the state will not allow. Is it not? They… So māyayā apahṛta-jñānāḥ. Such a cultural book, such a book of knowledge, great book of knowledge, Bhagavad-gītā, they're banned. It is banned. And if you present Bhagavad-gītā with some nonsense commentary, that will be sold. And when you speak Bhagavad-gītā as it is… Of course, factually, now we are getting ground. Our Bhagavad-gītā is selling more than other editions, Bhagavad-gītā As It Is.

So actually this is the knowledge. This knowledge is rejected. Māyayā apahṛta-jñānāḥ. Why this is happening? Āsuraṁ bhāvam āśritāḥ [Bg. 7.15]. Because they have taken to the shelter of atheism, the philosophy of atheism: "There is no God. Everyone is God. I am God. You are God. Why you are finding out, trying to find out…? You are… Why you are going to the temples? There is no God. God is everywhere." God is everywhere, except in the temple. They'll preach this philosophy, "God is everywhere; why you are going to the temple?" That means God is everywhere except in the temple. That is their philosophy. So these nonsense things are going on. Narādhama. Therefore they're narādhamas. Don't follow these narādhamas. Be faithful. Try to understand, those who are actually followers of God. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. So you take to this line of disciplic succession from Kṛṣṇa and try to understand what is Absolute Truth, what is your relationship with you, how you can get out of the threefold miserable condition of life. This is possible. That is called brahma-jijñāsā, tattva-jijñāsā, athāto brahma jijñāsā.

The Bhāgavata also says, jīvasya tattva-jijñāsā.

So this śraddadhānāḥ, if we have got little faith that… Just like people come here with little faith. That faith is the little spark of fire. Now you have to fan it, fan it, so that fire may increase. Tat śraddadhānāḥ munayaḥ. So śraddadhānāḥ, Rūpa Gosvāmī has given us the formula that if you have got little faith in for understanding the Absolute Truth, Bhagavān, then ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15], associate with sādhu. Who is sādhu? Sādhu means devotee. Kṛṣṇa says, api cet su-durācāro bhajate mām ananya-bhāk, sādhur eva sa mantavyaḥ [Bg. 9.30]. He's sādhu. Not a sādhu having big beard or mustaches and having red cloth without any sense of Kṛṣṇa. He's not sādhu. Sādhu means one who is fully engaged in the service of the Lord. He's sādhu. Api cet su-durācāraḥ. Even if he's not very well-behaved, su-durācāra, still he's sādhu. Why? Bhajate mām ananya-bhāk. He has no other business than to love Kṛṣṇa. This is the symptom of sādhu.

So sādhu-saṅga means: Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. Sādhu-saṅga means to associate with the devotees of Kṛṣṇa. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā. Sādhu-saṅga. As soon as these boys… They first of all, they come out of inquisitiveness to our several centers. Gradually, they shave their head and try to understand the books and literature. They then come forward: "Swamiji, give me initiation. Make, get me the sannyāsī-āśrama." Gradually they come. So ādau śraddhā tataḥ sā… Sādhu, this is the effect of sādhu-saṅga. Caitanya Mahāprabhu has said,

sādhu-saṅga sādhu-saṅga sarva-śāstre kaya

lava-mātra sādhu-saṅge sarva-siddhi haya

[Cc. Madhya 22.54]

Actually, if one associates with a sādhu, with a pure devotee of Lord, then certainly it will be effective. Certainly. This Kṛṣṇa consciousness society is meant for giving opportunity to the people to make association with bhaktas. By association with bhakta, devotees, they'll become also bhakta. Saṅgāt sañjāyate kāmaḥ. If you associate with drunkards, then you gradually become a drunkard. But if you associate with devotees, gradually you become a devotee. This is natural sequence.

So ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt [Cc. Madhya 23.14-15]. Anartha, things which are not wanted. Artha means wanted, something wanted; anartha means this is not wanted. So we are habituated to so many things, bad habits. So anartha-nivṛttiḥ syāt. This is the result of bhajana-kriyā. Anartha. Anartha. Just like these things, as we prohibit-illicit sex, intoxication, meat-eating and gambling-these are anarthas. They are not required actually. But people are habituated to these things on account of bad association. So if you associate with a really sādhu, if you execute really devotional service, these anarthas will be vanquished. That is the symptom. No more illicit sex. No more intoxication. No more gambling. No more meat-eating, fish-eating, egg-eating. No. That is called anartha.

People are not dying for want, for want of cigarette smoking. But it is habit. You can give it up. You can give up so many things which is not required at all. So these unwanted things will be automatically vanquished. This is the result of bhajana-kriyā. Not that I am chanting one hand, Hare Kṛṣṇa, and in another hand, smoking. This is not anartha-nivṛtti. The… If actually you are chanting, there will be no more in the other hand, smoking biḍi or cigarette. This is called anartha-nivṛtti. Then after anartha-nivṛtti, then you become cleansed. Yeṣām anta-gataṁ pāpam. This is called the freedom stage from all sinful activities. Because unless you are free from all sinful activities, we cannot engage ourself in devotional service.

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

[Bg. 7.28]

The bhajana, devotional service, is possible when one is freed from these anarthas, unwanted things. Tato niṣṭhā rucis tataḥ athāsaktis tato bhāvaḥ, sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ.

So these are the different steps of śraddhā. Actually, devotional service means increasing your faith more and more. And these are the steps. The first step is that you must associate with devotees and then take to bhajana-kriyā. Then see, examine yourself that whether you are free from all the anarthas, all the unwanted things. If all the unwanted things are vanquished, then you'll have firm faith. Bhaktir bhavati naiṣṭhikī. Nityaṁ bhāgavata-sevayā, naṣṭa-prāyeṣu abhadreṣu… Naṣṭa [SB 1.2.18]. Not that I am completely free from all sinful activities, but prāyeṣu, say, fifty percent, sixty percent is gone. At that time, naṣṭa-prāyeṣu abhadreṣu… How it has come to take place? Nityaṁ bhāgavata-sevayā. Nityam… We have to daily. Not that Bhāgavata-saptāha, and finish, and whole year you can do all nonsense. Not like that. Nityaṁ bhāgavata-sevayā.

I don't find any Bhāgavata-saptāha any authorized book. I don't find. There are so many big, big stalwart commentators of Śrīmad-Bhāgavatam, beginning from Śrīdhara Svāmī. Nobody has recommended this Bhāgavata-saptāha. But it has come to existence by the professional man. But actually nityaṁ bhāgavata-sevayā. How you can finish Bhāgavatam in seven days? You cannot finish even one word. My Guru Mahārāja explained Śrīmad-Bhāgavatam, the first verse, janmādy asya yataḥ [SB 1.1.1], in Dacca, for three months. Actually, it is so profound. Janmādy asya yataḥ. This very quote contains all the Vedānta philosophy. How you can finish Bhāgavatam within seven days? It is a farce. Actually, Bhāgavata should be relished. Nityaṁ bhāgavata-sevayā.

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

[SB 1.2.18]

As soon as prāya, seventy-five, sixty percent of your unwanted things are given up, and then your naiṣṭhikī, firm, steady devotional attitude develops. Bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī.

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

[SB 1.2.19]

You cannot have a steady position unless you come to the platform of goodness. Sthitaṁ sattve. Sattva means sattva-guṇa, goodness. And rajo-guṇa and tamo-guṇa means kāma and lobha, lust and greediness. This is the symptoms. And when you come to the platform of goodness, then you are satisfied that "I don't want all these things. Now I want Brahman." Brahma jānāti iti brāhmaṇaḥ.

So these are the processes. So Bhāgavata recommends, tat śraddhā, śraddadhānā munayo jñāna-vairāgya-yuktayā [SB 1.2.12]. There must be sufficient knowledge. Otherwise this kind of vairāgya has no meaning. I have, I've taken renounced order of life, but I've, privately I've got all these nonsense, illicit sex, intoxication, gambling-that is not required. Real knowledge means there must be renouncement of this nonsense. That is real knowledge. Jñāna-vairāgya-yuktayā munayaḥ paśyanty ātma… For him, it is not difficult to find out where is God. He can immediately find out God sitting within his heart. Immediately. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. Anywhere he can sit down and he can talk with God, he can see God, he can take direction from God. Paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā. By devotional service. Not by other means. Śruta-gṛhītayā. By understanding from the Vedas. Not manufactured. Just like Kṛṣṇa says, evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. You have to hear from Kṛṣṇa or from His bona fide representative. Then it will be sufficient.

Thank you very much. (end)

731118SB.DEL

Śrīmad-Bhāgavatam 1.2.12

Delhi, November 18, 1973

Prabhupāda:

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

[SB 1.2.12]

We have been discussing the instruction of Sūta Gosvāmī, what is the purpose of life. Jīvasya tattva-jijñāsā. The only business of the human being is to inquire about the Absolute Truth, tattva-jijñāsā. And that tattva has been explained in the previous verse:

vadanti tat tattva-vidas

tattvaṁ yaj jñānam advayam

brahmeti paramātmeti

bhagavān iti śabdyate

[SB 1.2.11]

So the Absolute Truth is one. There is no doubt about it. But according to our angle of vision, we appreciate the Absolute Truth in different ways, although the Absolute Truth is one. Somebody is realizing the Absolute Truth as impersonal Brahman, and somebody is realizing the Absolute Truth as localized Paramātmā, Supersoul, and somebody is realizing the Absolute Truth as the Supreme Personality of Godhead. That is the last word, Supreme Personality of Godhead, in the matter of understanding the Absolute Truth.

So our Gosvāmī Bhavānanda has explained about the Absolute Truth, Kṛṣṇa. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. Bhagavān iti. But who is Bhagavān? That has been also explained. Bhagavān means ṣaḍ-aiśvarya-pūrṇa, complete in six opulences. He is Bhagavān. Bhaga means opulence. Just like we say bhāgyavān. This bhāgyavān word comes from bhaga. Bhaga bhavārthe śrī-karṇa(?), bhāgya. And vān is vatup, asty arthe vatup(?). If somebody possesses something, this affix vat or mat is used. So bhagavān means one who has opulences. So Bhagavān, Kṛṣṇa, when He was present on this planet, nobody could excel His opulences. That's a fact. Everyone knows. People want to enjoy. That is natural tendency, the association of woman. Here also we see that very, very rich men, they want to associate with nice, beautiful woman. In the Western countries I have seen. In Paris there are many clubs. So the club business is to go and enjoy the association of nice beautiful woman. So everyone knows it. So tendency is there. That is also richness. So that richness I have already explained. Here in the material world the same thing is represented pervertedly, not in actual position. Therefore we are frustrated.

So there are two kinds of philosophers. The mental speculators, empiric philosophers, they therefore reject that this should be zero. Here the association of woman is so abominable that it should be rejected. But they have no information that this association of woman and man is so, I mean to say, opulent in the spiritual world. Otherwise how Kṛṣṇa is associating with the gopīs? Gopī-bhāva-rasāmṛtābdhi-laharī. Gosvāmīs, the six Gosvāmīs, about their life, they are described by Śrīnivāsa Ācārya, tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat. Rūpa Gosvāmī, Sanātana Gosvāmī were ministers in the government of Nawab Hussein Shah, most opulent. So naturally the minister must have association with big, big zamindars, lords, aristocratic family. But about them it is said, when they joined Caitanya Mahāprabhu's movement, resigning from their ministership, so that is described by Śrīnivāsa Ācārya, tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ. Maṇḍala-pati means big, big zamindars, aristocrats. So tyaktvā, gave up their association. Just like we flatter here. If we can mix with a very big rich man, we consider very fortunate. But these Gosvāmīs, they gave up, tyaktvā tūrṇam aśeṣa, not only one, two. Because they were ministers, everyone is coming to flatter him, all big, big zamindars. But he gave up that association. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat. Tuccha means very insignificant. Then what they became? Bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau. Dīna-gaṇeśakau, just to show favor to the poor souls, dīna-gaṇeśakau. Gaṇa. Gaṇa means people in general. So just to show them favor, accepted the life of a mendicant. Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau. Kaupīna-kanthā. That is the last stage of sannyāsa, paramahaṁsa stage: a loin cloth and an underwear, kaupīna-kanthāśritau.

But we have got practical experience that if somebody from very exalted post becomes a renouncer, he cannot tolerate that. We have seen it. In Calcutta there was a big man. You have heard. Mr. C. R. Das, Gandhi's lieutenant, he gave up his practice. In those days he was…, fifty years ago he was earning fifty thousand rupees. So that is not joke. So he became mendicant. All Gandhi's followers, they became mendicant. Without becoming mendicant, you cannot do any welfare activities. That is the Vedic process, sannyāsa. So but he could not live. After giving up his job as a lawyer, he could not live for more than one year, because he was living very opulently and all of a sudden he became a mendicant. He could not tolerate. That we have seen. But here we see that the Gosvāmīs, they were also very big men, ministers, but how they lived? Tyaktvā tūrṇam aśeṣa-maṇḍala-pati-śreṇīṁ sadā tuccha-vat bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau, gopī-bhāva-rasāmṛtābdhi-laharī. Gopī-bhāva. They were living simply by thinking of the ecstatic love of gopīs. Gopī-bhāvāmṛta. That is compared with an ocean. As the ocean is beautiful, constant flowing of waves, similarly, the ocean of bliss of the gopīs relationship with Kṛṣṇa, these Gosvāmīs were always absorbed in that. Gopī-bhāva-rasāmṛtābdhi-laharī-kallola-magnau muhur vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. So Kṛṣṇa's opulence, Kṛṣṇa's dealings with the gopīs, they are not ordinary things.

ānanda-cinmaya-rasa-pratibhāvitābhis

tābhir ya eva nija-rūpatayā kalābhiḥ

goloka eva nivasaty akhilātma-bhūto

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.37]

He got His pleasure potency. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). The Supreme Absolute Truth is the reservoir of all pleasure. Ānandamayo 'bhyāsāt.

So Brahman realization, Paramātmā realization and Bhagavān realization. If you realize Bhagavān, then you realize Brahman and Paramātmā. Just like if you have got one lakh of rupees, ten rupees or fifty rupees are already there within, similarly, if you understand Kṛṣṇa, Bhagavān, then you understand automatically what is Brahman and what is Paramātmā. But if you simply stick to Brahman realization or Paramātmā realization… The jñānīs, they are interested in Brahman realization, and the yogis, they are interested in… [break] …realization cannot be continued if you do not realize the other two things, namely Paramātmā and Bhagavān. Cit and ānanda. Simply realization of sat, oṁ tat sat, will not satisfy you because you are part and parcel of the sac-cid-ānanda-vigraha. Īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ [Bs. 5.1]. Vigraha means form. So you are also form. Because you are part and parcel of the form, therefore you have got a form. The form may be different in the material world. Kṛṣṇa therefore claims all forms. Sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ [Bg. 14.4]. Sarva-yoniṣu. There are different, 8,400,000 forms of living entities, and Kṛṣṇa claims, sarva-yoniṣu kaunteya sambhavanti mūrtayo yāḥ, "As many forms are there," tāsāṁ mahad yonir brahma ahaṁ bīja-pradaḥ pitā, Kṛṣṇa says, "I am the seed-giving father."

So Kṛṣṇa is father for all living entities. They are simply struggling here in this material world under different desires, and therefore they are getting transmigrating from one body to another, and in this way they are wandering within this material world. That is their real disadvantageous position. Therefore Kṛṣṇa says the real problem is janma-mṛtyu-jarā-vyādhi-duḥkha-doṣānudarśanam [Bg. 13.9]. This is the real problem. Whole spiritual process should be executed to get out of this entanglement of repetition of birth, death, old age and disease. That is real problem. So Kṛṣṇa therefore comes, that "Why you are rotting in this material world?" Manaḥ ṣaṣṭhāni indriyāṇi prakṛti-sthāni karṣati. "Why you are struggling so hard?" For ānanda. Everyone is struggling for ānanda, but he does not know whether ānanda is there. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Kṛṣṇa, the Supreme Absolute Truth, He is the reservoir of ānanda Therefore you will see Kṛṣṇa's picture always in ānanda. Wherever you see Kṛṣṇa… Kṛṣṇa is in the battlefield, still, He is smiling, ānanda. He is not morose. Arjuna is morose. But He is not morose. Because he is ānandamayo 'bhyāsāt.

So everything is there. The pleasure which we are hunting here within this material world, everything is there, full, full ānanda. You can enter into the ānandamaya-līlā. That He practically demonstrates in Vṛndāvana. He is playing with His cowherd boyfriends, He is dancing with the gopīs, He is playing as a child to His father and mother Yaśodā. He has got conjugal love with Rādhārāṇī. Everything is there. Therefore here it is said, tac chraddadhānā munayo jñāna-vairāgya-yuktayā, paśyanti [SB 1.2.12]. You can see all this ānandamaya-līlā, ātmani, within yourself. How? Tac chradda, chraddadhānāḥ. Śraddhā. This śraddhā means… I have already explained many times. It is explained in the Caitanya-caritāmṛta, śraddhā-śabde viśvāsa kahe sudṛḍha niścaya [Cc. Madhya 22.62]. This is called śraddhā, when you firmly believe. Śraddhā-śabde viśvāsa kahe sudṛḍha. Without any shaking. Not shaking platform. Firmly. What is that? Kṛṣṇe bhakti kaile sarva-karma kṛta haya. If you become a devotee of Kṛṣṇa, then all perfection is there. This is called śraddhā. Because Kṛṣṇa says at the last stage of His instruction in the Bhagavad-gītā, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. Śaraṇaṁ vraja: "Voluntarily you surrender unto Me. Then I take charge of you." Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ. "There is no question of considering. Do it immediately." That Kṛṣṇa says.

So if one accepts this principle, then that is called śraddhā. Here it is said… Because after Bhagavad-gītā, Bhāgavata was written… So one who accepts Kṛṣṇa, the Supreme Personality of Godhead by understanding Bhagavad-gītā as it is, not by malinterpretations, as it is, then that is called śraddhā. Śraddadhānā munayaḥ. As soon as you become a surrendered soul, then you become one of the munis, great-minded, wide-minded, muni, mahātmā. Munayaḥ. And why kind of śraddhā? Now, jñāna-vairāgya-yuktayā. Two things must be there-jñāna and vairāgya. I have already explained that actually our aim of life, human life, is to acquire knowledge and vairāgya. Simply talking of knowledge is useless. There must be vairāgya also. Therefore Śrīpāda Śaṅkarācārya, he never liked simply talking. "First of all become a sannyāsī." That was his propaganda. "Then you talk." So jñāna-vairāgya. One who is actually jñānī, he must be vairāgī. Vairāgī means vigata-rāga. We are not rāgī. Rāga means attachment. We are materially attached, and when you become actually jñānī, then you should be materially detached. That is called jñāna-vairāgya-yuktayā. Tac chraddadhānā munayo jñāna-vairāgya-yuktayā, paśyanty ātmani cātmānam [SB 1.2.12]. Ātmani, within his mind and within his self, he sees the Paramātmā. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ [SB 12.13.1]. Perfect yogi always sees the Supreme Personality of Godhead within himself.

Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti, yaṁ śyāmasundaram [Bs. 5.38]. The question was, "Why Kṛṣṇa is black?" But that black is described in the Brahma-saṁhitā, śyāmasundara. Here one who is black, nobody likes to see, naturally. But Kṛṣṇa is black, at the same time the most exquisitely beautiful. That we cannot adjust. In another place it is said, asitāmbuda-sundarāṅgam. Asitāmbuda-sundarāṅgam. Asitāmbuda-sundarāṅgam. His body is just like black cloud. Kandarpa-koṭi-kamanīya. Kandarpa-koṭi-kamanīya. We understand Kandarpa, the Cupid, as very beautiful, but if you millions of Kandarpas act together to increase the beauty, that is also not comparable with Kṛṣṇa's beauty. So these contradictory terms cannot be understood unless one has got the ointment of love of Godhead. Premāñjana-cchurita-bhakti-vilocanena. Añjana. Añjana we understand, a kind of ointment. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. So the first beginning is śraddhā, tac chraddadhānā munayaḥ. Ādau śraddhā. If you have got this faith… This is the…Bhagavad-gītā is just to create the preliminary faith to understand God. That is the only… That is Bhagavad-gītā.

Because we do not know. We cannot understand God with these blunt senses. Ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyam indriyaiḥ [Cc. Madhya 17.136]. The present senses, they are simply after material gratification. So how they can understand Kṛṣṇa? That is not possible. Therefore it is said, jñāna-vairāgya-yuktayā [SB 1.2.12]. You can understand after jñāna. Jñāna means brahma-bhūta [SB 4.30.20], one who understands ahaṁ brahmāsmi: "I am not this material body; I am spirit soul." So brahma-bhūtaḥ prasannātmā [Bg. 18.54]. Now we are designated by this bodily relationship: "I am American," "I am Indian," "I am brāhmaṇa," "I am kṣatriya," "I am black," "I am white," "I am strong," "I am weak," "I am fatty," "I am thin," so many. These are all designation. So one has to become free from the designation. That is jñāna. Sarvopādhi-vinirmuktam [Cc. Madhya 19.170]. Upādhi. This upādhi. The bodily conception of life is called upādhi.

So sarva upādhi, when you become completely freed, no more thinking like American, Indian, brāhmaṇa, śūdra, no… "I am eternal servant of Kṛṣṇa." Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ [Cc. Madhya 13.80]. Caitanya Mahāprabhu gave His identification in this way: "I am not a brāhmaṇa, I am not a śūdra, neither I am a king, neither I am a vaiśya, neither I am a sannyāsī. I am nothing of this." Because this material designation, varṇa-āśrama. Four varṇas, brāhmaṇa, kṣatriya, vaiśya, śūdra, and four āśramas, brahmacārī, gṛhastha, vānaprastha and sannyāsa. So anybody must be within these eight categories. Caitanya Mahāprabhu says that "I don't belong to any of these categories." Nāhaṁ vipro na ca nara-patir na ca yatir vā. Then what you are? Gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ [Cc. Madhya 13.80]. "Gopī-bhartuḥ, the maintainer of the gopīs, gopī-bhartuḥ, and the master of the gopīs, Kṛṣṇa, pada-kamalayoḥ, lotus feet-I am His servant, dāsa, and his servant, his servant, his servant, his servant, his servant, his servant, in this way servants' servant." The more you become servants of servant, then you are liberated. Here this material world they want master. He is master: "I am his master, I am his master, I am his master." They are trying to become master. It is just the opposite-to become servant. This is Vaiṣṇava philosophy, how to become the servant of the servant of the servant of the servant, oh, hundred times servant [Cc. Madhya 13.80]. Because this philosophy is understood by becoming a servant, not by becoming a master. That you will not. That is called jñāna-vairāgya-yuktayā [SB 1.2.12]. Because so long wants to become a master, he is still in ajñāna because he cannot be master. How he can be master? Real master is Kṛṣṇa. Bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29]. How you can be master? Can you become more than Kṛṣṇa? He is sarva-loka-maheśvaram.

So this is jñāna, as Caitanya Mahāprabhu enunciates, not to become master or God, to become servant of the God. Not only servant, but servant, servant, servant, servant, hundred times downward. Then you become perfect. That is the demand of Kṛṣṇa, that you first of all become servant. Sarva-dharmān parityajya mām ekaṁ śaraṇam [Bg. 18.66]. Because that is your real position. Caitanya Mahāprabhu confirms it. Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. This is our position. This is jñāna. Anyone who is claiming other that this is not in knowledge. He is ajñāna. That is also confirmed in the Bhagavad-gītā-I have several times repeated-bahūnāṁ janmanām ante [Bg. 7.19]. After many, many births trying to become the master, when actually he becomes jñānavān, then jñānavān māṁ prapadyate. This is the sign, when he surrender to Kṛṣṇa. That is real knowledge. That knowledge is not sentiment. Because bahūnāṁ janmanām ante [Bg. 7.19]. After experiencing many, many births that "I am the master, I am God, I am this, I am that," so when he actually jñānavān, māṁ prapadyate, vāsudevaḥ sarvam iti.. [Bg. 7.19]. When he understands, "Oh, Vāsudeva, Kṛṣṇa, is the origin or everything," that is real jñāna. That is real jñāna.

Therefore it has said, jñāna-vairāgya-yuktayā. Then you have to become vairāgī to your puffed up consciousness that "I am master, I am God, I am this, I am that." No. That is called jñāna and vairāgya. Jñāna-vairāgya-yuktayā. And again it is confirmed, bhaktyā. As soon as the bhakti word is used, there is no question of becoming master. Bhakti is used via media between Bhagavān and bhakta. The dealings of Bhagavān and bhakta is called bhakti. Bhakti, bhaja-dhātu. Bhaja-dhātu sevāyām. Sevāyām. Sevā mean there is a sevaka and there is a master, sevya, one who is worshiped and one who serves. Then the process is called bhakti. Here it is also said, bhaktyā. What kind of bhakti? Bhaktyā śruta-gṛhītayā. Śruta, by hearing śruti, or Vedas. Completely on the basis of Vedic knowledge, that bhakti, not sentimental. Sentimental bhakti is also there, because the acceptance of Kṛṣṇa is there. Therefore there is some value. But real bhakti, Śrī Jīva Gosvāmī has commented that bhakti based on understanding of Vedānta-sūtra is perfect, on the basis of jñāna, knowledge, and vairāgya. That is… And Kṛṣṇa has also said, brahma-sūtra-padaiś caiva hetumadbhir viniścitaiḥ [Bg. 13.5]. Brahma-sūtra means Vedānta-sūtra.

So actually the Vedānta-sūtra, everything is bhakti. But unfortunately, people have taken Vedānta in a different way, after the Śārīraka-bhāṣya. But all the ācāryas, Rāmānujācārya, Madhvācārya, they have all, they have commentated on the Vedānta-sūtra. So Vedantist does not mean simply the Māyāvādīs. Actually Vedantists are the devotees. Because veda anta. Veda means knowledge, and anta means the last word. The last word is bhagavān. That is Vedānta. Here it is said, brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. If you understand by studying Vedānta simply Brahman realization, that is not perfect. If you understand Paramātmā realization by studying Vedānta, that is also not perfect. When you come to understand Bhagavān, that is perfect. That is confirmed in the Bhagavad-gītā: vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. By studying Vedānta or all Vedic literatures, if you do not understand Kṛṣṇa, then śrama eva hi kevalam [SB 1.2.8].

vāsudeve bhagavati

bhakti-yogaḥ prayojitaḥ

janayaty āśu vairāgyaṁ

jñānaṁ ca yad ahaitukam

[SB 1.2.7]

These things are required, jñāna and vairāgya. That is very easily achieved. Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ. If bhakti-yoga is adopted unto the Supreme Personality of God, Vāsudeva, then very soon janayaty āśu… Āśu means very soon. Jñāna-va irāgyam ahaitukam.

The example you can see. These European and American boys and girls, how they have become vairāgī? They have got immense opportunity for material enjoyment. Material enjoyment means money and woman. That is the standard of material enjoyment. So these boys, these girls, they have got enough. The money is thrown on the street. And woman is loitering on the street. You can pick up as many as you like. You see. That is the Western countries. But they have left everything. That is vairāgya Why? Jñānam. They have obtained the real knowledge. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]. As Bhavānanda Mahārāja said. They are firmly fixed up. Kṛṣṇas tu bhagavān svayam, "Let us sacrifice our life for Kṛṣṇa." That is real jñāna and vairāgya. Bhaktyā. This is to be understood, bhaktyā. Because without bhakti, there is no admission in the kingdom of God. That is not possible. That is stated in the Bhagavad-gītā:

bhaktyā mām abhijānāti

yāvān yaś cāsmi tattvataḥ

tato māṁ tattvato jñātvā

viśate tad-anantaram

[Bg. 18.55]

Viśate means enter. One is admitted in the spiritual world… Paras tasmāt tu bhāvaḥ anyaḥ. There is spiritual world. There is another world. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ [Bg. 8.20]. That sanātana-dhāma you cannot enter without being a bhakta. Bhaktyā mām abhijānāti [Bg. 18.55]. Those who enter that spiritual world, Brahman, nirviśeṣa-brahman, because they are lacking in bhakti, they again falls down.

That is stated in the Bhāgavata. Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ anādṛta-yuṣmad-aṅghrayaḥ. Ye 'nye 'ravindākṣa vimukta-māninas tvayy asta-bhāvād aviśuddha-buddhayaḥ [SB 10.2.32]. There are certain persons, they are thinking, "Now I have become liberated." Ye 'nye 'ravindākṣa vimukta-māninaḥ. Vimukta-māninaḥ means "thinking that they have become liberated." But aviśuddha-buddhayaḥ, their intelligence is not yet clear. So what is the result? Suppose one realizes Brahman realization. He is not mukta? Yes, he is mukta. That's all right. But the intelligence is not yet purified. Why? Āruhya kṛcchreṇa paraṁ padaṁ tataḥ [SB 10.2.32]. After undergoing sever austerities and penances, they rise up to the Brahmaloka, paraṁ padam. Patanty adhaḥ, again falls down, again falls down. Why? Anādṛta-yuṣmad-aṅghrayaḥ. Just like the impersonal sky. You can go in the sky with your seedy airplane, but if you don't get a shelter in any planet, you will have to come again. Just like this moon planet-goers, going and coming. Why don't they stay there? So it doubtful whether they are going.

So anyway, this is the position of the nirviśeṣa-vāda. Because they do not enter in one of the Vaikuṇṭha planets… Because they are not bhaktas, they are not admitted. Without being bhakta, nobody is allowed to enter into the Vaikuṇṭha planets. Just like here in the sky there are millions and millions of planets, similarly, in the brahmajyoti there are also millions and millions of planets. They are called Vaikuṇṭhaloka. But in those Vaikuṇṭhalokas only bhaktas are admitted, not the nondevotees. They can go to the Brahmaloka. Brahmaloka is combination of the spirit souls. But spirit soul means part and parcel of the Supreme Lord, who is ānandamaya. So they do not get that ānanda. They simply are elevated to the position of eternity. But eternity without ānanda. Just like you just imagine: suppose you are given a very nice place. You are ordered that "You live here eternally, but don't allow nobody else. You can live alone." How long you will live? Because as a living entity, as part and parcel of Kṛṣṇa, you want ānanda. So ānanda, you require society, friendship and love. That is ānanda. That is not impersonalism. That is personalism. So unless you enter to the personal activities of Kṛṣṇa, there cannot be ānanda. There cannot be. Unless you are qualified to dance with Kṛṣṇa or to play with Kṛṣṇa, to become father of Kṛṣṇa, mother of Kṛṣṇa, and enjoy the ānandamayam, ānanda-cinmaya-rasa-pratibhāvitābhiḥ [Bs. 5.37], you cannot be happy. Therefore āruhya kṛcchreṇa. The brahma-pada, the Supreme, paraṁ padam, it is called paraṁ padam… Āruhya kṛcchreṇa paraṁ padaṁ tataḥ patanty adhaḥ [SB 10.2.32]. Adhaḥ. They fall down. Therefore we see sometimes, big, big sannyāsīs, brahma satyaṁ jagan mithyā, they give up this world, take sannyāsa, but after some time they come to politics, to sociology. Why? If the jagat is mithyā, why you are interested in politics and sociology an welfare acts? That means anādṛta-yuṣmad-aṅghrayaḥ: He could not get ānanda without being in touch with the lotus feet of Kṛṣṇa. Therefore they come this ānanda. Ānanda. Āruhya kṛcchreṇa. This is practical.

So simply Brahman realization is not perfect. Simply Paramātmā realization is also not perfect. When you realize Bhagavān, then you realize Brahman, Paramātmā, and Bhagavān simultaneously. That is ānanda. That is ānanda. That is available as it is. Paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā. Śruta-gṛhītayā, hearing. Therefore Rūpa Gosvāmī says,

śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate

[Brs. 1.2.101]

One who does not understand the bhakti philosophy through śruti, through Veda, smṛti… Just like Bhagavad-gītā is smṛti. Śruti-smṛti-purāṇādi [Brs. 1.2.101], and Nārada-pañcarātra. Without reference to these books of knowledge, if one becomes a so-called devotee, that is not accepted by Rūpa Gosvāmī. Here also it is said, bhaktyā śruta-gṛhītayā. Śruta-gṛhītayā, knowledge, full knowledge, through Vedas, bhaktyā, with devotion. Dry Vedic knowledge makes you impersonalist, only a partial realization. Therefore bhakti must be there. Bhakti means without any result or karma and jñāna. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam [Brs. 1.1.11]. People are interested with dharma, artha, kāma, mokṣa [SB 4.8.41, Cc. Ādi 1.90]. But Bhāgavata says that above that, dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2]. Here in the Śrīmad-Bhāgavatam… Dharma, artha, kāma, mokṣa, they are cheating, because they are not giving directly the devotional service to the Lord. Dharma, artha, kāma, mokṣa. Therefore Vyāsadeva says, dharmārtha-kāma-mokṣa, dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ vāstavaṁ vastu vedyam atra [SB 1.1.2].

So if we want to understand the real reality, vāstava-vastu, that is Kṛṣṇa, then this is the process. What is that?

tac chraddadhānā munayo

jñāna-vairāgya-yuktayā

paśyanty ātmani cātmānaṁ

bhaktyā śruta-gṛhītayā

[SB 1.2.12]

You have to receive through the channel of paramparā system, bhakti. Evaṁ paramparā-prāptam imaṁ rājarṣayo viduḥ [Bg. 4.2]. Paramparā. Ādau gurvāśrayam. Therefore we have to accept a guru who is coming in the paramparā. Just like Arjuna. Arjuna is paramparā. Because the paramparā was lost, Kṛṣṇa again said Bhagavad-gītā to Arjuna. So as Arjuna understood, if you understand Bhagavad-gītā as Arjuna understood, if you understand Kṛṣṇa, then your understanding of Kṛṣṇa is perfect. And if you invent some imaginary meaning, then you are śrama eva hi kevalam, waste of time. So don't do that. Try to understand Kṛṣṇa as He is, as He speaks Himself about Himself, that "I am like this." What is the difficulty? If Kṛṣṇa says, if God says, "I am like this," why you are manufacturing ways and means to understand God, uselessly wasting time? God is giving His name, God is giving His address, God is giving His activities. Everything is there. Why don't you understand God? Why you are researching? This is called śrama eva hi…

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

So don't waste time in searching out what is God. God is canvassing you, "I am God, here." Bhaktyā sa… Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65].

So this Kṛṣṇa consciousness movement is not a manufactured way. It is simply the standard. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru. We are preaching this philosophy. It is not difficult. Anyone can do it. Anyone can do it. It is not that I am playing something wonderful. What Wonderful? They talk about this, that I have done something wonderful. I do not know any wonderful thing. I only know to present Kṛṣṇa as He is. That's all. This is the secret. So anyone can understand Kṛṣṇa as He is from Bhagavad-gītā or from Śrīmad-Bhāgavatam. Why do they search out? Why they should invent some means? This is useless waste of time.

Thank you very much. Hare Kṛṣṇa. (end)

720816SB.LA

Śrīmad-Bhāgavatam 1.2.13

Los Angeles, August 16, 1972

Prabhupāda:

ataḥ pumbhir dvija-śreṣṭhā

varṇāśrama-vibhāgaśaḥ

svanuṣṭhitasya dharmasya

saṁsiddhir hari-toṣaṇam

[SB 1.2.13]

So ataḥ, therefore, in the previous verse it was decided who is qualified to see God. God is there within yourself. He is not far away. Not that you have to go many miles away to see God. Paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā. Just like you are searching out something, you do not know what the thing is like, you are harassed. But if somebody knows what the thing is like, "Why you are harassing yourself? Here is the thing. Take it," you can get it immediately. Similarly, God is not far away, God is very near to him, side by side, jīvātmā and Paramātmā. You are sitting with God, you simply do not know how to see. But that qualification, we have explained yesterday, is the eagerness, "Yes, I want to see."

When you want to see… Just like Dhruva Mahārāja. Dhruva Mahārāja was a young boy, he was insulted by his stepmother. Son of a kṣatriya, they were very proud family, even a five-year-old boy could not tolerate the insult. A kṣatriya cannot tolerate insult, immediately sword. Not that nonviolence. Nonviolence is not for kṣatriya. Therefore it is said, varṇāśrama-vibhāgaśaḥ-you cannot stop violence. There must be violence, but kṣatriyas, they know how to use violence. That is different thing. So he was insulted and he went to his mother, "Stepmother has insulted me like this," he began to cry in front of his mother. She said,"How can I help you, my dear boy? Your father does not care for me, even like the maidservants." So he was determined to retaliate. So his mother advised, that "If you can meet Kṛṣṇa, or God, He can help you." "Where is God?" "Yes, I have heard that people go to the forest to search out God." This is eagerness. And Nārada Muni, because Kṛṣṇa is within, He is seeing that this boy is very eager. Guru-kṛṣṇa-kṛpāya pāya bhakti-latā-bīja [Cc. Madhya 19.151]. Kṛṣṇa, as soon as He sees that you are serious, He will send you the help of a spiritual master.

So Nārada came to him, "My dear boy, you are child, why you are affected by the insult? What is insult to you? You are a child, you play." Actually, if you insult a child, they do not take it, actually. A small boy if you insult, what does he care for it? Insult or honor, a child has no knowledge of it. "So why you are so much affected? You are king's son, so much delicate body. It is very difficult to search out God here in this forest. It requires great austerity. Better go home now, and when you are mature, old age, you can come."

"Sir, I am sorry. I am born of a kṣatriya father, so I cannot accept your instruction. This is very good instruction, but I am born in such a family. I am sorry, I cannot take your instruction," he frankly said. "If you can give me anything, any clue how I can find God, please tell me. Otherwise, please excuse me. Don't tell me, don't give me instructions." This is eagerness, a five-year-old boy, "I must see God. If you can give me some clue how I find out God then talk. Otherwise excuse." This is seriousness. Then this mantra was given to Dhruva Mahārāja: oṁ namo bhagavate vāsudevāya. So he, by that eagerness, within six months he saw Kṛṣṇa.

So it is possible. One has to accept the proper person who can let him know what is God. And if he is determined, then it is not difficult. But when you see God, what is your next business? Suppose you see God, what you will do? The business is to ask God, "Kṛṣṇa, please engage me in Your service." That is wanted. When Nṛsiṁhadeva was seen by Prahlāda Mahārāja, He wanted to give him. Actually his father was dead, he was to be king, so Prahlāda Mahārāja was offered, "Anything you want. You have suffered for Me so much. Now you take what you want." Prahlāda Mahārāja said, "Sir, what shall I require from You? I have seen all these material opulences. My father was so strong that even the demigods would not dare to challenge him. He was so powerful, and all this power and strength You have finished in a second. So what is the use of these powers? Please do not allure me by this material power. All this material power can be finished immediately, within a second, if You like."

That is a fact. You may have material possessions, power, and everything very good situation, and simply by little motor accident, finished immediately, within a second. In your country, President Kennedy was so powerful, opulent and so on, and within a second it was finished. So these rascals, they do not see that "What I shall gain by this so-called material opulence and power?" It can be finished at any moment by the direction, and Kṛṣṇa says also in the Bhagavad-gītā, mṛtyuḥ sarva-haraś cāham [Bg. 10.34]. Just like Hiraṇyakaśipu, he was thinking, "I am so powerful." And when Nṛsiṁhadeva appeared as his death, finished everything.

So that they do not see. They are claiming to become God, but how they will control this death? That will come, "As sure as death." God means controller. Can you control death, can you control disease, can you control old age? No? Then how do you become God? Rascal, you are claiming to have become God. If I give you a kick on your face, you cannot control, yet you claim to have become God. You see, this is going on.

So when you meet God, you can meet God at any moment if you follow the instructions. Then what is your business? In that meeting, fully learned scholars were present, therefore it is called dvija-śreṣṭhāḥ, best of the brāhmaṇas. Best of the brāhmaṇas means these devotees. To become brāhmaṇa means the best of the learned scholars. Brahma jānāti iti brāhmaṇa. Everyone is born śūdra-janmanā jāyate śūdraḥ. Śūdra means the fourth-class man. Saṁskārād bhaved dvijaḥ. By reformation, by cultivation of knowledge and culture, one becomes second class, third class and first class. So brāhmaṇa means the first class, means one who knows-brāhmaṇa. And śreṣṭhāḥ, the best of the brāhmaṇas, means that he knows not only what is Brahman, but he knows what is Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. Three stages. Simply knowing Brahman is not perfect knowledge; you must know what is Paramātmā, you must know what is the Personality of Godhead. Therefore it is addressed here, dvija-śreṣṭhāḥ.

There are many in that meeting at Naimiṣāraṇya. The human society should be divided into four classes of men, not that everything is a drunkard, that's all. This is not civilization; this is animal life. There must be first-class men. There is already, just like you are, you are all first class, but they will not admit. They will admit drunkard first class. That is a different thing. But you are all first class, devotees of Kṛṣṇa. So there must be first class, second class, third class, fourth class, because this material world is conducted under the influence of three qualities-goodness, passion and ignorance. How you can avoid it? So those who are on the platform of goodness, they are first-class men. Those who are on the platform of passion, they are second-class men. Those who are mixed up, they are third-class men, and those who are in ignorance, they are fourth-class men, and less than that, they are animals. They may have two hands, two legs, but they are simply animals, that's all, no better than animals.

So actually human civilization begins when there is varṇāśrama-vibhāgaśaḥ, four varṇas and four āśramas. Here is brāhmaṇa, kṣatriya, vaiśya, śūdra, brahmacārī, gṛhastha, vānaprastha, sannyāsa. Unless human society is scientifically divided in this varṇāśrama system, it is animal society. It is not man's society. Therefore he is stressing varṇāśrama. Not others who are not within the category of varṇāśrama, they are animals. So when the human society comes to the system of varṇāśrama-dharma, then they can think about God. Otherwise it is not possible. Animal, how they can think about God? Because you are all first-class boys and girls, therefore you have come to hear about God. Now if you call first-class dogs, they will not come, that is not possible. So unless the human society is organized in the varṇāśrama-dharma, it remains animal society. And in animal society you cannot expect any intelligence or any sense of goodness or any idea of God. This is not possible.

So when you come to the system of varṇāśrama, this is by nature. It is creation of God, just like in your body there are four divisions-the brain, arms, belly and legs divisions. So how can you avoid? This is natural. Unless you have got brain, if your head is cut off from the body, then what is the value? It is dead body. Similarly, at the present moment there is no brahminical culture. There may be very strong arm department, there may be very well-equipped economic department or labor department, but because the head is not there, it is a dead body. Therefore the whole society is suffering; there is no brāhmaṇa, or the head. We are creating brāhmaṇas so that the society may be saved. We are not creating rascals; we are creating brāhmaṇas. So if you all are responsible, if you know your duty, try to save the society, especially in your country, America. By God's grace you have enough of everything. And you have got intelligence also, otherwise how you are coming? Unless you are born of intelligent father and mother, how you are taking this?

So we are creating first-class nationalists in this Kṛṣṇa consciousness movement who can save your country. We are not creating cats and dogs and bluffing the society. We are actually creating real nationalists of your country, real scholars. We don't decry material civilization, no. We don't say that. Yesterday on the beach I was talking with Karandhara, "Why your country does not allow to marry more than one wife?" He said they think it is immoral. I do not know what is the ethics or psychology behind it, but giving opportunity for the girls to become prostitute is not immoral? To marry more than one wife is immoral? You see your leaders. This is the leaders. Why? Because there is no varṇāśrama-dharma, they do not know. The brāhmaṇas, the kṣatriyas, especially, they are allowed to marry more than one wife. At least every woman will get a chance to have a husband.

So it is very scientific system, but they are killing. In India it was there, and still the rascal leaders, they are trying to kill it. Classless society-how you can make classless society? They are dogs, cats…, how you can make classless society? It can be made in Kṛṣṇa consciousness, because when you accept Kṛṣṇa as the supreme master, the supreme proprietor, bhoktāraṁ yajña-tapasāṁ sarva-loka-maheśvaram [Bg. 5.29], then you become classless. Just like in this body there is brain. Brain is very important, and leg is not so important. But it is important, because if the leg does not help you to move, simply brain, how it will help? So there is cooperation. Although the brain is the most important part of the body, still leg is required, hand is required, the belly is also required, everything is required. We do not avoid anything. We do not say "Stop this." No. Everything is required, just like we have discovered this microphone. Yes, it is required, we are taking advantage of it and speaking nicely about Kṛṣṇa.

So our point is not to disregard anything, but everything use for the satisfaction of Kṛṣṇa, that is called saṁsiddhir hari-toṣaṇam: [SB 1.2.13] means satisfying Kṛṣṇa. You have manufactured, you have discovered something, but you will get perfection by manufacturing this. Anything you do, if you can satisfy Kṛṣṇa by your art and intelligence and education, by your work, then your life is perfect. We don't decry, "Don't do this." Do everything, but do it for Kṛṣṇa, then it is perfect. Otherwise, go to hell. Śrama eva hi kevalam [SB 1.2.8]. "Oh, I am a brāhmaṇa, I am doing my duty." "But do you know Kṛṣṇa, do you serve Kṛṣṇa?" "Yes, I know Kṛṣṇa, I am Kṛṣṇa." This will not help you. Suppose a big man, a president, if you say, "I am president," what the government will think of you? "He is a crazy fellow." Similarly, these rascals, when they say, "I am God," then we take it, "That is a crazy fellow."

Therefore you have to satisfy the Supreme. Kṛṣṇa in the Bhagavad-gītā never said that you claim yourself to have become Kṛṣṇa. No. He claimed sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. "You come under My shelter." He does not say that You become equal with Me. That is nonsense. So Kṛṣṇa will be satisfied because your business is how to satisfy Hari, and Hari says, Kṛṣṇa says, that you surrender. That will satisfy Kṛṣṇa, not that you falsely claim that "I am Kṛṣṇa. Kṛṣṇa is now dead, and now I have come." These rascals will not satisfy Kṛṣṇa.

So this is our proposition. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam [SB 1.2.13]. It does not matter, varṇāśrama-dharma, eight categories, four social and four spiritual or four material and four spiritual, but when the material activities are enacted for spiritual advancement, then it is no more material; it is spiritual. Actually there is nothing material. Material means forgetfulness of Kṛṣṇa, that's all. Otherwise there is nothing material. It is called buddhi-bheda, means those who are not Kṛṣṇa conscious thoroughly, they have got distinction "This is spiritual; this is material." But when you are fully, ekatvam anupaśyataḥ [Īśo 7]. That is stated in the Īśopaniṣad. That means everything is related to Kṛṣṇa, that is ekatvam. Kṛṣṇa is the Supreme, and everything is emanation from Kṛṣṇa. Kṛṣṇa's energy is variety. The example just like the sun. From sun, two energies are emanating-heat and light. And the whole material creation is based on heat and light. As soon as there is no light or as soon as there is not heat, immediately the trees become skeletons. Or a few days after, it will be vanished.

So anyone can understand, heat and light is the basic principle of this material creation. And wherefrom the heat and light is coming? From the sun. So if you take service of the heat and light, you cannot avoid the sun. Similarly, two energies of Kṛṣṇa, they are acting. Heat and light-the material energy and the spiritual energy. The material energy means the earth, water, fire, air, ether, mind, intelligence, ego, and spiritual energy is this living entity. Jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat [Bg. 7.5]. That is spiritual energy. Just like you mix up two things, and there is chemical action. Similarly, the whole world is going on. Here there is material and spiritual distinction because here there is forgetfulness of Kṛṣṇa. Here, ninety-nine and nine tenths percent have forgotten God; therefore it is material. And as soon as you are Kṛṣṇa conscious, there is no more material, everything is spiritual.

īśāvāsyam idaṁ sarvaṁ

yat kiñca jagatyāṁ jagat

tena tyaktena bhuñjīthā

mā gṛdhaḥ kasya svid dhanam

[Īśo mantra 1]

It requires only advancement of spiritual knowledge, then you will find that everything is spiritual. Just like in Caitanya-caritāmṛta it is said:

sthāvara-jaṅgama dekhe, nā dekhe tāra mūrti

sarvatra haya nija iṣṭa-deva-sphūrti

[Cc. Madhya 8.274]

"A materialistic person, because he does not know what is God, what is Kṛṣṇa, he sees matter. But a spiritually advanced, Kṛṣṇa conscious person, he does not see matter." Just like an atheist will come, they will see this Deity, stone, a stone statue. But a spiritually advanced, he will see that Kṛṣṇa is here personally. Just like Caitanya Mahāprabhu, as soon as He saw Jagannātha, immediately fainted, "Here is My Kṛṣṇa."

So the material vision means forgetfulness of Kṛṣṇa, that's all. Otherwise there is no material, because everything is coming from Kṛṣṇa, either material energy or spiritual energy. They are coming from the same source, so in the higher spiritual understanding, the spiritual platform, there is nothing material. Everything is spiritual. Sarvaṁ khalv idaṁ brahma. So don't imitate, but there is possibility. So long we are on the material platform, on the platform of forgetfulness, our business should be how to satisfy the Supreme. How to satisfy,(?) you do whatever you like, not whatever you like, within the institution. Varṇāśrama-vibhāgaśaḥ, it must be organized. If your aim is simply to satisfy Kṛṣṇa, then your life is perfect.

Thank you very much. (end)

721024SB.VRN

Śrīmad-Bhāgavatam 1.2.13

Vṛndāvana, October 24, 1972

Pradyumna: Translation: "O best among the twice-born, it is therefore concluded that the highest perfection one can achieve, by discharging his prescribed duties, or dharma, according to caste divisions and order of life, is to please the Lord Hari." [SB 1.2.13]

Prabhupāda: Ataḥ pumbhir-dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. Varṇa and āśrama. This varṇāśrama is very important thing in the human society. Unless one accepts these principles of varṇa and āśrama, they're animal society. That is not human society. Four varṇas-the brāhmaṇa, kṣatriya, vaiśya, and śūdra, four divisions of the society; and āśrama, spiritual order-brahmacārī, gṛhastha, vānaprastha, and sannyāsa. This is Vedic culture, varṇa and āśrama. That is accepted as human society.

In the Viṣṇu Purāṇa also it is said,

varṇāśramācāravatā

puruṣeṇa paraḥ pumān

viṣṇur ārādhyate panthā

nānyat tat-toṣa-kāraṇam

[Cc. Madhya 8.58]

The whole aim of life is to achieve the favor of Viṣṇu. Oṁ tad viṣṇoḥ paramaṁ padam. That is the Ṛg-Veda mantra. To reach Viṣṇu. But they do not know the goal of life. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. They do not know. Anyone, or any society who does not know the aim of life, they are in the darkness. Actually, at the present moment especially, the whole human society has missed the point. They are trying to be happy by material adjustment. By social adjustment, by political adjustment, by economic adjustment, or by religious adjustment, they are trying to make the whole human society happy, but Bhāgavata says, durāśayā ye bahir-artha-māninaḥ. This is something which is beyond the fulfillment of hopes. This hope will never be fulfilled. Durāśayā. Bahir-artha-māninaḥ. Because they have accepted the external energy of the Supreme Personality of Godhead, bahir-artha.

Just like this body. Your body, my body, this is bahir-artha, external. Just like my, this wrapper. This is external. Real person is the soul. But they have no information of the soul, neither information of Viṣṇu, the origin of soul. They are interested with the external body. That is called bahir-artha. Bahiḥ means external. Artha means interest. Just like you have seen, our, in our Bhāgavata, the picture, that one lady is taking care of the cage, and the bird within is dying. So bahir-artha-mānī means this, that we are taking care of the body, external body, but not taking care of the soul within. This is the civilization of cows and asses. Sa eva go-kharaḥ [SB 10.84.13]. Go means cows, and khara means asses. Therefore here it is said, ataḥ pumbhir dvija-śreṣṭhāḥ.

Dvija-śreṣṭhāḥ. In that meeting of Naimiṣāraṇya, there were all best brāhmaṇas, the kṣatriya and the vaiśyas. They are supposed to be twice-born. One birth by the father and mother, and the other birth is by the guru and Vedic knowledge. The guru is the father and Vedic knowledge is the mother. This is in Aryan civilization, this varṇāśrama, varṇa: brāhmaṇa, kṣatriya, vaiśya, śūdra. Śūdras are once-born. They have no ceremony for twice-born. Or one who is not twice-born, he's a śūdra. If the twice-born ceremony is not observed, is not observed, then it is śūdra. Or act…, practically at the present moment, even in India, these ceremonies are not accepted or they do not care for it. And what to speak of other countries. Therefore the conclusion of the śāstra is kalau śūdra-sambhavaḥ. In this age of Kali, there are only śūdras. Practically there is no brāhmaṇa, no kṣatriya, no vaiśyas. Maybe some vaiśyas. But this is the position.

But here it is said, varṇāśrama-vibhāgaśaḥ. Unless one, unless the society comes to the institution for accepting these four varṇas and āśrama, it is not human society. And in the human society there is understanding of God, not in the animal society. Therefore as the institution of varṇāśrama is now abolished, people are becoming godless. Because varṇāśrama means the institution or a set-up of society where gradually one can understand Viṣṇu and worship Viṣṇu. Viṣṇur ārādhyate. That is the system. Not that so-called brāhmaṇa and so-called kṣatriya, they have no information of Viṣṇu, and they are declaring, "I am brāhmaṇa," "I am kṣatriya." They are called, according to śāstra, brahma-bandhu, dvija-bandhu. Dvija-bandhu. One who is born of a brāhmaṇa family or a kṣatriya family or vaiśya family, but do not act as brāhmaṇa, kṣatriya, and vaiśyas, they are called dvija-bandhu. They are not accepted as dvija. Strī-śūdra-dvija-bandhūnāṁ trayī na śruti-gocarā [SB 1.4.25].

This Mahābhārata was compiled by Vyāsadeva for this purpose because strī, women; śūdra, the fourth class of the society, laborer class, worker class; strī, śūdra; and dvija-bandhu, and persons who are born in the families of brāhmaṇa, kṣatriya, but they do not act, they are called dvija-bandhu. For them, this Mahābhārata was compiled. It is called "Fifth Vedas." Four Vedas: Sāma, Yajur, Atharva…, Sāma, Yajur, Ṛk, Atharva. So this Vedic language cannot be understood by the less intelligent class of men who are known as woman, śūdra, and dvija-bandhu, strī-śūdra-dvija-bandhūnām [SB 1.4.25]. In the Bhagavad-gītā also it is said,

māṁ hi pārtha vyapāśritya

ye 'pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

[Bg. 9.32]

So when one becomes Kṛṣṇa conscious, it does not matter whether he's a strī or a śūdra or a dvija-bandhu. Te 'pi yānti parāṁ gatim. They also can be elevated to the highest platform of perfection.

So that is Kṛṣṇa's special favor. Ordinarily, this is the formula. This formula. What is that? Dvija-śreṣṭhāḥ, ataḥ pumbhir dvija-śreṣṭhāḥ. This is the ordinary formula. Ataḥ pumbhir, pumbhir dvija-śreṣṭhā varṇāśrama-vibhāgaśaḥ. It is based on the varṇāśrama division. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam [SB 1.2.13]. Everyone must have perfection, but people are not interested what is the perfection of life. Neither they know what is the position of perfection. The perfection is hari-toṣaṇam, to satisfy the Supreme Personality of Godhead. It doesn't matter what you are. If you are brāhmaṇa, by your activities, satyaṁ śamo damas titikṣā, by your austerity, knowledge, you satisfy Kṛṣṇa, the Sup…, Viṣṇu, the Supreme… Kṛṣṇa and Viṣṇu, the same. Viṣṇu-tattva…, Kṛṣṇa is the origin of viṣṇu-tattva. Ahaṁ sarvasya prabhavaḥ [Bg. 10.8]. Kṛṣṇa says. He is the origin of Viṣṇu also. Sarvasya. Because in the creation, Brahmā, Viṣṇu, and Maheśvara. The origin of original demigods of this creation. Brahmā is the creator, Viṣṇu is the maintainer, and Maheśvara, or Mahādeva, or Lord Śiva, is destroyer. The three deities in charge of three departmental activities. So Kṛṣṇa says, ahaṁ sarvasya prabhavaḥ. That means He's the origin of Brahmā, He's the origin of Viṣṇu, He's the origin of Lord Śiva. Ahaṁ sarvasya pra…, mattaḥ sarvaṁ pravartate. So therefore, here it is said, hari-toṣaṇam. If we satisfy Hari, the Supreme Personality of Godhead, He includes everything. Sarvasya prabhavaḥ. You do not require to satisfy separately other demigods. There is no need.

The example is given: yathā taror mūla-niṣecanena tṛpyanti tat-skandha-bhujopaśākhāḥ [SB 4.31.14]. Just like pouring water in the root of the tree, automatically you water the branches, the twigs, the leaves, the flowers, and everything. This is the way. Prāṇopahārāc ca yathendriyāṇām. You supply foods to the stomach, and automatically the energy will be distributed to other parts of the body. You do not require to supply food to the eyes, to the ear, to the nose. No. Simply supply food to the stomach and the energy will be distributed. Similarly, saṁsiddhir hari-toṣaṇam [SB 1.2.13]. If you simply satisfy Hari, the Supreme Personality of Godhead, then you satisfy all others. Tasmin tuṣṭo jagat tuṣṭaḥ. Just like you know the story, in Mahābhārata, that Duryodhana planned… Duryodhana… Once Duryodhana satisfied Durvāsā Muni very nicely, and Durvāsā Muni wanted to give him some benediction, "Now you take some benediction, whatever you like." So Duryodhana was very cunning. His only aim was how to cheat the Pāṇḍavas. So he said, "My dear sir, I shall ask you some day. Not now." So "All right." So when the Pāṇḍavas were in the forest and Duryodhana's plan was how to tease them. So he approached Durvāsā Muni, "My dear sir, you wanted to give me some benediction. I have come for it." "Yes" "Now, you go to the Pāṇḍavas with your all disciples, sixty-thousand disciples, and you go when Draupadī has taken her food." So Durvāsā Muni one day… Because he wanted to give that benediction, he approached the Pāṇḍavas in the forest. And it is the duty of the kṣatriya to receive the brāhmaṇas. So they were, they were, they had finished their lunch, and Durvāsā Muni came. So how they can deny? They are kṣatriyas. "Yes, my lord. You can, you are welcomed. Just take your bath, and we are making arrangement…" What arrangement they will make? In the forest? So they were perplexed.

So Kṛṣṇa, kaunteya pratijānīhi na me bhaktaḥ praṇaśyati… [Bg. 9.31]. Kṛṣṇa's vow is that He will see always His devotees are protected. So when they were perplexed, Kṛṣṇa came. Kṛṣṇa came that "What is the problem?" They explained, "This is the problem." Then asked Draupadī that "You have already finished…" Because Draupadī had an, a benediction that so long she does not take his (her) lunch, any number of men come, she, she will be able to feed. That was his (her)… But she had finished her lunch. then Kṛṣṇa said, "Just go, find out some foodstuff, any little in the kitchen." They said, "No, everything is finished. There is no food." "No, just try to see." Then, in one pot, they saw a little śāk, a vegetable, was stuck up. So they brought it and Kṛṣṇa took it, immediately. So as soon as Kṛṣṇa took, all the Durvāsā Muni and company, they, they felt that their belly is filled up. Tasmin tuṣṭo jagat tuṣṭaḥ. So they were feeling ashamed that "How we shall go? We cannot take any food?" So they fled away from the Ganges.

So the process is this, actually. If you can satisfy Kṛṣṇa, if Kṛṣṇa says, "All right," then every, everything is all right. Bas. This is Kṛṣṇa consciousness movement. Somehow or other, you satisfy Kṛṣṇa. Saṁsiddhir hari-toṣaṇam [SB 1.2.13]. Then you have all perfection. Very simple method. You try to satisfy Kṛṣṇa, and your everything satisfied. Every, everything is perfect. Kṛṣṇa also says that. It is not very difficult to satisfy Kṛṣṇa. Kṛṣṇa is so kind, He says, patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati [Bg. 9.26]. Kṛṣṇa says, "You want to feed Me. That's all right. You collect little flower, patram, a little leaf… Whatever you… Not that all. Any one of them." Patraṁ puṣpaṁ phalaṁ toyam, a little water, yo me bhaktyā prayacchati. Real thing is bhakti, love, devotion. Not that Kṛṣṇa is asking you, "Bring volumes of luci, puri, kacuri, halavā." No. Kṛṣṇa wants your love. Real thing. Bhaktyā. Yo me bhaktyā prayac… Kṛṣṇa is not beggar, neither Kṛṣṇa is hungry, that He has come to your place to eat something. That's not the position, Kṛṣṇa's. Kṛṣṇa wants only your love. Just like father takes the responsibility of the whole family. He works hard day and night to maintain the family. He expects only love from his wife and children. That is the impetus of economic development. Otherwise he's earning daily thousands and lakhs of rupees. It is not that he will eat. He will eat that four cāpāṭis. That's all. Worth six annas. But he works so hard just to be satisfied that his wife, his children love. When he comes at home, he sees them very satisfied.

Similarly, Kṛṣṇa has expanded this family. Ekaṁ bahu syām. He has become so many living entities. What is the idea? Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Because He's ānandamaya, He wants to enjoy the love exchange between the living entities. That is His purpose. Otherwise, why He has created? He wants love. But these rascals, they have forgotten that thing. They are saying, "There is no God. I am God. I am enjoyer." Instead of loving God, they are becoming "God." This has killed the whole situation. Therefore Kṛṣṇa comes, and He wanted to reestablish that reciprocal exchange of love which is called bhakti. You love Kṛṣṇa, and Kṛṣṇa loves you. Kṛṣṇa loves you, even without your love. Otherwise, how you are eating? You, why, you cannot live even for a moment without Kṛṣṇa's mercy. That's a fact. Eko bahūnāṁ yo vidadhāti kāmān. So Kṛṣṇa comes.

Kṛṣṇa, when He says, dharma-saṁsthāpanārthāya sambhavāmi yuge yuge, this is real dharma. Dharma means dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Dharma means the what is enjoined by the Lord, God. What God says, that is dharma. God says, "Do this." That is dharma. Not that you manufacture your dharma. God says, Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. Sarva-dharmān parityajya mām ekaṁ śaraṇam… [Bg. 18.66]. This is dharma. Anything beyond this, all nonsense. They are not dharmas. Dharmaḥ kaitavaḥ. Cheating, simply cheating. Therefore Bhāgavata says, dharmaḥ projjhitaḥ atra kaitavaḥ: "All rascaldom dharma is thrown away, kicked out." This is dharma. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. This is dharma.

Therefore here it is same thing is confirmed. Svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam [SB 1.2.13]. You are religious. That's all right. But the purpose of religion is to satisfy the Supreme Lord. That is perfection. It doesn't matter. Because it is said, varṇāśrama-vibhāgaśaḥ. A brāhmaṇa, brāhmaṇa-varṇa, he can satisfy Kṛṣṇa by his tapasya, by his truthfulness, by his knowledge of the śāstras. He can preach the knowledge of the śāstra to the world. He can eat on behalf of God. Therefore according to Vedic civilization, there is brāhmaṇa-bhojana. Brāhmaṇa-bhojana means whatever a brāhmaṇa eats, it means God is, Kṛṣṇa eats through the brāhmaṇa. Therefore brāh…, brāhmaṇa… In Vedic civilization there is no daridra-bhojana. There is no such word. Now they, they have manufactured: refugee-bhojana, daridra-bhojana. But the, the real is brāhmaṇa-vaiṣṇava-bhojana. Because through the mouth of the brāhmaṇa and Vaiṣṇavas, those who are real brāhmaṇa… So this is the saṁsiddhir hari-toṣaṇam [SB 1.2.13]. You may remain a brāhmaṇa. That's all right.

Just like Arjuna. Arjuna was a kṣatriya. He was not a brāhmaṇa; he was kṣatriya. He was not a sannyāsī; he was a gṛhastha, king. His business, he knew how to kill. So by killing he satisfied Kṛṣṇa. Saṁsiddhir hari-toṣaṇam [SB 1.2.13]. This is the whole purpose of Bhagavad-gītā. He was unwilling to kill, and Kṛṣṇa was inducing him, "You must kill." And when he agreed to kill, then Kṛṣṇa became satisfied. He became perfect. These are the evidence. The purpose is to satisfy Kṛṣṇa. When he was denying to fight, that was his own satisfaction. "I shall not kill my grandfather, my nephews, my brother on the other side. If they die, I shall be unhappy. So what is the use of killing them?" These are all sense gratification, so-called nonviolence. A devotee does not know what is violence and non-violence. He wants to satisfy Kṛṣṇa. That's all. They do not know what is morality or immorality. They want to satisfy Kṛṣṇa. Just like the gopīs. At dead of night, they went to Kṛṣṇa. This is immorality. But they did not know what is morality or immorality. They must go to Kṛṣṇa. Saṁsiddhir hari-toṣaṇam [SB 1.2.13].

So anyone, in whatever position he may be, it does not matter. Everyone should try to satisfy Kṛṣṇa. Mad-yājī māṁ namaskuru. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. This is perfection of life. Always think of Kṛṣṇa, man-manāḥ. "Always become My devotee," mad-bhakta. "Always worship Me," mad-yājī. "Always offer your obeisances unto Me," māṁ namaskuru. "But I have got other religion, Sir. Why shall I think of You only? I have to think of Goddess Kālī. Otherwise I cannot eat meat." Therefore Kṛṣṇa says, sarva-dharmān paritya… "It is all nonsense. Give up all this nonsense." Sarva-dharmān parityajya mām ekam [Bg. 18.66]. "Simply unto Me." Ekam. "Don't bother with other demigods. They are My servants. You are not to satisfy My servants." Of course, those who are real servants, that is different.

So this is the real dharma, saṁsiddhir hari-toṣaṇam [SB 1.2.13]. If you, someway or other, can satisfy Kṛṣṇa… Just like Arjuna, by killing, he sat… Killing art is not very good art. But because by killing he satisfied Kṛṣṇa, Kṛṣṇa gave him certificate, bhakto 'si priyo 'si me [Bg. 4.3], "Oh, you are My very dear friend." Because Kṛṣṇa's purpose was to kill the demons. Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām [Bg. 4.8]. So Arjuna helped to kill the demons and fulfill the desire of Kṛṣṇa. And therefore he became perfect by killing. So if you do anything which is sanctioned by Kṛṣṇa, or by His bona fide representative, that is real dharma. Saṁsiddhir hari-toṣaṇam [SB 1.2.13].

Thank you very much. Hare Kṛṣṇa. (end)

720817SB.LA

Śrīmad-Bhāgavatam 1.2.14

Los Angeles, August 17, 1972

Pradyumna: (leads chanting, etc.)

tasmād ekena manasā

bhagavān sātvatāṁ patiḥ

śrotavyaḥ kīrtitavyaś ca

dhyeyaḥ pūjyaś ca nityadā

[SB 1.2.14]

(devotees chant responsively)

Prabhupāda: Where is Nandarāṇī?

Devotee: She's in the kitchen, Prabhupāda.

Prabhupāda: All right. Go on. Any other ladies? (woman chants) That's all. So read the word meaning.

Pradyumna: (reads synonyms) Translation: "Therefore devotees should constantly hear about, glorify, remember and worship the Personality of Godhead, Bhagavān, who is their protector."

Prabhupāda: So tasmāt. Tasmāt, "therefore." It is continuation of the last verse. What was the last verse?

ataḥ pumbhir dvija-śreṣṭhā

varṇāśrama-vibhāgaśaḥ

svanuṣṭhitasya dharmasya

saṁsiddhir hari-toṣaṇam

[SB 1.2.13]

Everyone should know how to become perfect. That education is not there. They do not know what is perfection. They do not know that "I am eternal. My struggle for existence is for perfection of life, to come to my original position, Kṛṣṇa consciousness, so that I may regain again my eternal, blissful life of knowledge." That is the aim.

So it is required therefore that the social system should be organized in such a way that automatically people become interested in the ultimate goal of life. That is civilization. This is not civilization, simply animal propensities: eat voraciously and sleep twenty hours and have sex life without any restriction and have atom bomb for the defense. That's all, finished, civilization. Āhāra-nidrā-bhaya-maithunaṁ ca sāmānyam etat. These things are there in the animals. Just like goats. We have seen goats eating twenty-four hours. Not only goats, they…, all other animals. Even if he is strong animal. That, they are… I told you. Na hi suptasya siṁhasya praviśanti mukhe mṛgāḥ. Suptasya, sleeping lion. Lion is very powerful; he is given the honor of becoming the king of the animals. But still, he has to work for eating. It is not that because he is lion he will be sleeping, and some animal will come and enter into his mouth. No. That is not possible. He has to work.

Similarly, everyone has to work. Therefore there must be systematic work so that whole society may develop Kṛṣṇa consciousness, the ideal or the goal of life. Without program working… Just like I was hearing that in Japan they are very much, the people have very much liking for working, but, by law, they are being prohibited, "Don't work." So this civilization has been created that they do not know anything more. They are not taught that working is not our main business. Our main business is, as it is stated, hari-toṣaṇam. Saṁsiddhir hari-toṣaṇam [SB 1.2.13]. We have to satisfy Kṛṣṇa, the Supreme Personality of Godhead. Or God, whatever you say. But they do not know what is God.

So "There is no God. There is no life." These things are being taught throughout the whole world. You… Cāṇakya… What is…? That Cārvāka theory. Cārvāka theory is that,

ṛṇaṁ kṛtvā ghṛtaṁ pibet

yāvaj jīvet sukhaṁ jīvet

and

bhasmī-bhūtasya dehasya

kutaḥ punar āgamano bhavet

Bhasmī-bhūtasya dehasya. In India, according to Vedic system, the body is burned after death. They are not so foolish to stock and occupy millions of square yards. No. "Body is finished; just burn it," finish. Why stock it in a tomb and occupy so much space? Practical, you see. So bhasmī-bhūtasya dehasya. Bhasmī-bhūtasya means the body being burned, it becomes ashes. So, actually the ultimate form or format of this body are three: either you become stool, or you become ash, or you become earth. Those who are burying underground, after few years the body will become earth. And those who are throwing on the street or on the water, so that body will become stool. Because if you throw on land, some jackals and some animals, some vultures, they will come and eat, and by, after eating, it will be stool. So either ashes or stool or earth. This is the last stage of this body. And we are taking of this stool, ash and earth so much without caring for the real vital force which moving the body. We are very much careful for ash, stool, and earth, not careful of the living force which is moving this body, beautiful body. This body is beautiful, very attractive, very important, so long that spiritual spark is there. Otherwise it is stool, ash and earth. They do not know this.

So this requires intelligence. That intelligence is divided into this varṇāśrama-dharma. There must be intelligent class of men, brāhmaṇa. They are called intelligent class of men. Cātur-varṇyaṁ mayā sṛṣṭam [Bg. 4.13]. The society must be divided into four classes for cooperation-I have explained yesterday. So at the present moment, two classes are wanting: the brāhmaṇa class and the kṣatriya class. The vaiśya class and the śūdra class and less than śūdra class are there. Because in the Kali-yuga, it is stated, kalau śūdra-sambhavaḥ. Kalau, in this age, most, major portion of the population will be śūdras. Śūdras means fourth-class men. Fourth-class men means śūdra-karma svabhāva-jam. What is that? Paricaryātmakaṁ karma [Bg. 18.44]. Just like dog. A dog, unless it has got a nice master, it is street dog. A street dog. It has no value. Anyone can kill, and it has no shelter, loitering in the street. So śūdra means dog's position. If he does not get a nice master, then he's street dog. In spite of high education, M.A., Ph.D, D.A.C, and this and that, if he does not get any employment, he's street dog. What is his value? Eh? "Oh, I have studied high technical education." But if you do not get a service for using your education, then you are a street dog. Is it not?

Everyone is searching after some service, service, service. So this service attitude means śūdra. Paricaryātmakaṁ karma śūdra-karma svabhāva-jam [Bg. 18.44]. In the śāstras, therefore, it is said that the brāhmaṇas, even there is some difficult time… Just like nowadays, at the present moment, we are creating brāhmaṇas, but people do not much like us. They do not care for us: "What is this Kṛṣṇa consciousness, chanting Hare Kṛṣṇa?" Their street… They are thinking they are beggars. But they are the most intelligent class, brāhmaṇas. They do not honor. So this Kali-yuga, actual intelligent class of men has no honor. A third-class man, fourth-class man, fifth-class man has got honor if he gets some money. That is the system of Kali-yuga. Somehow or other, you gather money and you are fifth-class, tenth-class man-you will be honored. This is Kali-yuga. Not for your qualification, but because you have got money, you are honored. This is going on.

So kalau śūdra-sambhavaḥ. At the present moment, 99.9%, they are śūdras. Therefore the society is chaotic condition. Therefore in your country, you are the richest country in the world, you are producing hippies, frustration, confusion. Chaotic condition. And if you continue this, then you'll lose all your opportunities. Artificially, you cannot remain opulent for many days. There were so many empires-Roman Empire, British Empire, Moghul Empire. These were artificial. If you systematically follow the Vedic principles as it is ordered by Kṛṣṇa… Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. You must divide the society according to quality and work, four classes of men: brāhmaṇa, kṣatriya, vaiśya, śūdra. And less than śūdra, they are neglected. Not neglected, they are incorrigible. But Kṛṣṇa consciousness is so nice, even those who are incorrigible, they can be devotee. That is mentioned in the Śrīmad-Bhāgavatam:

kirāta-hūṇāndhra-pulinda-pulkaśā

ābhīra-śumbhā yavanāḥ khasādayaḥ

ye 'nye ca pāpā yad-apāśrayāśrayāḥ

śudhyanti tasmai prabhaviṣṇave namaḥ

[SB 2.4.18]

This movement is so strong that even the fifth class, sixth class… After śūdra, then fifth class, sixth class, go on, unlimited. Only the upper four classes are counted to be really civilized organization. Otherwise, there are so many divisions of…

So, but if the upper four classes are in right order… The same example can be… If your upper portion of the body, the head and hands, you can protect, you can fight. But if the upper portion is cut off, your head is cut off, your hands are cut off, then no more fighting. You fall down. Is it not? So they do not know this science. They're killing the upper portion, the brāhmaṇa class, the kṣatriya class. Formerly, the kṣatriya class, they were being trained. Just like I am now writing notes on Bhāgavatam of the four princes. They were to be given in charge of the kingdom. Before giving charge, they were sent for austerity. And they met Lord Śiva, and Lord Śiva gave them instruction, and for ten thousand of years within water standing, they underwent austerity. Then they came back and took charge of the kingdom. This is kṣatriya.

Just like Dhruva Mahārāja. Dhruva Mahārāja, at the age of five years old, he left his father's home, went to the forest, and with determination he saw God, Kṛṣṇa, within six months. But after coming back, when he was older, when he became king, oh, he was so powerful that there was some mischief done by the sons of Kuvera, he killed them like anything. You see? He killed them like anything, so that the Kuvera personally requested that "Mahārāja Dhruva, I know that they are criminals, you are doing your duty as king, but I request… Otherwise my whole dynasty will be finished." So immediately, Dhruva Mahārāja accepted a great man's request, Kuvera. And this Kuvera being so satisfied by the behavior of Dhruva Mahārāja that he was prepared to give him any benediction: "My dear king, you can ask me, from me, any benediction you like. You have kept my request." So what Dhruva Mahārāja asked him? He was Kuvera. Kuvera means the treasurer of the demigods. If he wanted that "The whole treasury of the universe should to given to me," he would have given him. But what he asked? He asked, "My dear sir, you are so kind, you are prepared to give me all benediction. Please give me this benediction so that I may be attached to the lotus feet of Kṛṣṇa."

This is kṣatriya. If required, they'll fight and finish the whole opposite party. Otherwise they are devotees. Just like Arjuna. Arjuna, a kṣatriya. Not that Arjuna was coward. He was sympathetic: "Kṛṣṇa, what is the use of this fighting? The other party, all my relatives, if I kill them, then what do I gain?" Actually, that is the fact. We work so hard, accumulate money for showing to our relatives, to our friends: "Now, just see how I have become rich." "But if they are all gone, then whom shall I show this kingdom?" Thinking like ordinary worldly man. But he was not a coward. Not that he was hesitating to fight, but when he understood that "Kṛṣṇa wants this fighting. Oh, that's all right." Then Kṛṣṇa asked him, "My dear Arjuna, what is your decision?" "Yes." Kariṣye vacanaṁ tava [Bg. 18.73]. "Yes, I shall fight." This is Kṛṣṇa consciousness. "Kṛṣṇa wants this fighting. I do not want. I have nothing to… What is my value? Kṛṣṇa wants it. That is value." This is kṣatriya. So finished-the whole grandfather and grandchildren and everything, finished. The other party, Kauravas, not a single person lived.

So this is kṣatriya. And brāhmaṇa, giving direction. All the kṣatriya kings were taking direction from highly learned sages and brāhmaṇas… Just like Yudhiṣṭhira Mahārāja. So these two classes are now wanted. Here is stated, cātur-varṇyam…, eh, varṇāśrama, varṇāśrama-vibhāgaśaḥ. Otherwise, this present human civilization is dead. There must be these two classes of men: brāhmaṇa and kṣatriya. Śūdras and vaiśyas are there. There are so many shopkeepers and workers and laborers. There is sufficient number. Now there is no brāhmaṇa and kṣatriya.

So our Kṛṣṇa consciousness movement is to give some benediction to the whole human society. It is not a sectarian so-called religion, sentiment. No. It is a scientific movement. Scientific movement… If you say, "Why you are interested to save the human society?" That is Kṛṣṇa's business. Kṛṣṇa wants, God wants, that "All these living entities, they should come back home, back to Godhead. Why they are suffering?" Therefore Kṛṣṇa comes personally.

paritrāṇāya sādhūnāṁ

vināśāya ca duṣkṛtām

dharma-saṁsthāpanārthāya

sambhavāmi yuge yuge

[Bg. 4.8]

Kṛṣṇa is very anxious. We are suffering here, rotting here. We are sons of Kṛṣṇa. Kṛṣṇa does not like to see that we shall rot here. He wants, "Come back home, dance with Me, eat with Me." But these rascals will not go. They will stick here. "No, sir. It is very good here. I shall become hog and eat stool. That is very pleasant."

So this is position. Therefore, because we are Kṛṣṇa conscious, we are servants of God, therefore it is our duty to save this human civilization. You see. Kṛṣṇa wants it. And to save this human civilization, these two classes are required very urgently. So you American boys and girls, you are intelligent, you have got all facilities. At least in your country, create these two classes, brāhmaṇa and kṣatriya. The world will be saved, and you will be saved, and Kṛṣṇa will be pleased. Brāhmaṇa's business means that people should know what is God, what is our relationship with Him. That is brāhmaṇa's… And kṣatriya's business is to give protection to the people so that may all know what is God. That is kṣatriya's… And vaiśyas business is to provide food for them, production. And śūdras is to help all these three classes by their labor. This is social organization. It is not that everyone will become brāhmaṇa or everyone will become kṣat… No. At the present moment, the Communists are trying: "Everyone should be Communist." That is not possible. You cannot make everyone of the same class. No. That is not possible. You have to use your intelligence in such a way that these four divisions can work cooperatively and become perfect.

And that is suggested here, svanuṣṭhitasya dharmasya saṁsiddhir hari-toṣaṇam [SB 1.2.13]. That common platform means how to please Kṛṣṇa. Never mind you are brāhmaṇa, you are kṣatriya, you are vaiśya. But so long we are in the material world, there must be four divisions. The kṣatriyas should give protection; otherwise the demons will disturb. So there is the necessity of war with the demons, for kṣatriya. So these three classes are required, brāhmaṇa, kṣatriya, to give protection. And as soon as the social system is organized, the perfectional point is to satisfy Kṛṣṇa, or the Supreme Lord.

Therefore in the next verse it is said, tasmād bhārata… Tasmād ekena manasā bhagavān sātvatāṁ patiḥ, śrotavyaḥ. How you can satisfy God if you do not know God, if you manufacture God? Śrotavya, hear about God, what is God. Don't become nonsense, accept a rascal as God. There is meaning of God, what is God. Not a dog is God. Śrotavya. Śrotavya and kīrtitavyaś ca. And spread that knowledge. Just like you are hearing about God. Now you have to spread it. Kīrtitavyaś ca. Not that "Oh, I have known God. That's all right. Let me be satisfied." No, you must preach. That is another business. Because people are ignorant. They do not know what is God; they are manufacturing God. They're accepting some rascal as God. So what is real God, you must preach. Śrotavyaḥ kīrtitavyaś ca, dhyeyaḥ. And you should always think of God; then you will get intelligence. If you think of something else, for sense gratification, then it will not be done. Formally, for simply a show, that "I am devotee"-no. Dhyeya. Always thinking of God, always thinking of Kṛṣṇa. Dhyeyaḥ pūjyaś ca, and offering worship, just like we have got this in the temple. Chanting Hare Kṛṣṇa, that is dhyeya; and pūjyaś ca, and offering worship to the Lord.

So preaching, hearing, always thinking of, and worshiping. These four things are required. Then everything will be all right. It is not official business, that after one week you go and "God give us our daily bread" and go home. No. Nityadā, twenty-four hours we should be business, engaged in this business. Nityadā. What is the meaning of nityadā?

Devotees: "Constantly."

Prabhupāda: Constantly. Kīrtanīyaḥ sadā hariḥ [Cc. Ādi 17.31]. That is required. Life should be molded in such a way that not for a single moment you are without Kṛṣṇa consciousness. That is real life. That is perfection. Because you have to make your life perfect by satisfying Kṛṣṇa, satisfying God. Saṁsiddhir hari-toṣaṇam [SB 1.2.13]. If you want perfection, But if you want again to become cats and dogs, which you have already passed through and now you have come to this human form of body, then you do whatever you like. But if you want to make this life perfect, stop this business of becoming repeatedly cats and dogs and trees and this and that, then this is the process: tasmād bhārata. Ekena manasā. Concentrating fully. Ekena. With one attention. No diversion. Ekena manasā, bhagavān sātvatāṁ patiḥ. Don't be afraid that "If I simply concentrate my mind in Kṛṣṇa, then how other things will go on?" No. Bhagavān sātvatāṁ patiḥ. He is very careful about His devotee. Kṛṣṇa, God, is giving everyone's food, but that is according to karma, according to his quality and position. He's getting food. Just like hog is getting food, but he cannot get more than stool. He cannot claim, "Give me halavā." No, that's not possible. You must eat stool. Because you are, by your karma, you have got this body, hog, you must eat stool.

So those who are under the karma, under the principles of nature's law-that is karma, nature's law-they are different. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ, ahaṅkāra-vimūḍhātmā [Bg. 3.27]. Those who are ordinary living entities, they are being carried away by pull, they are being pulled by the ear by nature's law. But those who are devotees, their position is different. They are under the special attention of the Supreme Personality of Godhead. He therefore declares: kaunteya pratijānīhi na me bhaktaḥ praṇaśyati [Bg. 9.31]. "My dear Arjuna, you can declare to the world that anyone who is My pure devotee, he'll never be vanquished. I shall take care." Why He is asking Arjuna to declare? Because a devotee's attempt is never baffled. That is Kṛṣṇa's desire. Even His own declaration may be sometimes false, but if a devotee declares, Kṛṣṇa will see, it must be done. It must be done.

Just like Hiraṇyakaśipu. He was given benediction by a devotee, Lord Brahmā. He tactfully got so many benedictions, "I shall not die in this way, I shall not die in this way, I shall not…" But Kṛṣṇa saw that "This rascal has created some complication. How to kill him?" So to keep the words of the devotee, Lord Brahmā, He did not touch all the conditions proposed by Hiraṇyakaśipu. He did something else and killed him. He wanted that "I shall not be killed by man, by animal." "All right." Then Nṛsiṁhadeva is neither man nor animal. He wanted, "I shall not be killed in daytime or night." "All right." He was killed in the evening, which is neither day nor night. He wanted that "I shall not be killed on land, on water, on air." "All right." He was killed on the lap. This is God. But you may be very intelligent to trick with God, but God is still more intelligent to, I mean to say, cut down all your tricks, and He must put you into death. Mṛtyuḥ sarva-haraś cāham [Bg. 10.34]. That you cannot avoid. If you, you say there is no God, God will come at the time of your death. Just like Hiraṇyakaśipu; he did not believe in God. God came, "Yes, here is God, you see now what is God."

So before meeting God in that way, the best thing is to see God always within the heart. Premāñjana-cchurita-bhakti-vilocanena santaḥ sadaiva hṛdayeṣu vilokayanti [Bs. 5.38]. Those who have got developed God consciousness, he is always seeing God within heart. That should be practiced.

Thank you very much. Begin kīrtana. (end)

670324SB.SF

Śrīmad-Bhāgavatam 1.2.14-16

San Francisco, March 24, 1967

Prabhupāda:

tasmād ekena manasā

bhagavān sātvatāṁ patiḥ

śrotavyaḥ kīrtitavyaś ca

dhyeyaḥ pūjyaś ca nityadā

[SB 1.2.14]

This verse we have been discussing in last meeting. In order to understand that Absolute Truth, it is the duty of everyone to hear, śrotavyaḥ kīrtitavyaś ca, and chant; and dhyeyaḥ, means meditating or remembering, dhyeyaḥ; and pūjya, and worshiping; nityadā, regularly. Whom? Bhagavān sātvatāṁ patiḥ, the Supreme Personality of Godhead, who is the master of all righteous persons. He's master of everyone, but the devotees, they especially recognize that Lord is the master of everyone. And the demons, they do not care for God, and God also do not care for them. Let them do their own work and ripe (reap) their own fruit. God does not take responsibility for the demons, but He takes responsibility for the devotees.

Therefore it is the duty of the devotee to hear. The hearing process is Bhagavad-gītā, Śrīmad-Bhāgavatam. And kīrtitavyaś ca, and narrate also. Unless one narrates or unless one speaks, one cannot hear. So the two process are going on. Somebody is hearing and somebody is chanting. And then when hear and chant, there must be meditation. If we attentively hear, then there must be meditation. And pūjya. Pūjā means worship. The simple process of worship in this age is this performance as we are doing-chanting, hearing, and offering some fruits, flowers, and showing this candle. This is simple, that's all. There are… According to Vedic literature there are many parapher…, sixty-four items for worshiping. That is not possible in this age. So this is all right.

So this process will make you understand the Absolute Truth. You just follow this principle ekena manasā, with one attention, without diverting your attention to any other subject matter. If you follow this principle, ekena manasā, to hear, to chant, to think of and to worship… This simple process. This is the injunction of Śrīmad-Bhāgavatam.

yad-anudhyāsinā yuktāḥ

karma-granthi-nibandhanam

chindanti kovidās tasya

ko na kuryāt kathā-ratim

[SB 1.2.15]

What is the benefit of this process? The benefit of this process is karma-granthi-nibandhanam. Karma-granthi-nibandhanaṁ chindanti. Chindanti means cut off. What is that, cut off? There is a knot of our activities. Without performing this ceremony, or without following these instructions, to hear, chant, think and worship, we cannot be out of the great knot of our material activities. So long we are engaged in material activities, we are just acting one after another just like filmspool. We have seen film-one picture after another, one picture, one picture one… There are hundreds and thousand and millions of pictures. Similarly, for my past activities I am now in this picture. So my present activity is making another picture forward. Just like in my past activities I created this body. Similarly, by my present activity also I am creating my next body. So this transmigration of soul is going on. But if you adopt this process of Kṛṣṇa consciousness, then karma-granthi-nibandhanaṁ chindanti. This knot, one after another, this will be cut off.

So if it is so nice… Bhāgavata says yad-anudhyāsinā. Simply by following this procedure, yad-anudhyāsinā yuktāḥ, being engaged, karma-granthi-nibandhanam, the spool of the result of our activities one after another, chindanti, is cut off. Kovidāḥ, if an intelligent man is there, tasya ko na kuryāt kathā-ratim. Why an intelligent man should not engage himself in hearing about the topics of Kṛṣṇa? Is there any difficulty? If by this simple process you can cut off the eternal… Not eternal. Without any tracing of history… When my, this spool of fruitive activities has begun, we do not know. The result is that I'm simply transmigrating from one body to another. If this is stopped now, now if I get in my next body my eternal life, eternal knowledge and eternal bliss, why I shall not accept this? Kovida. Any intelligent man, why he shall not accept this process?

Karmāṇi nirdahati kintu ca bhakti-bhājām [Bs. 5.54]. There is a very nice verse in the Brahma-saṁhitā. It is said there that,

yas tv indra-gopam athavendram aho sva-karma-

bandhānurūpa-phala-bhājanam ātanoti

karmāṇi nirdahati kintu ca bhakti-bhājāṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.54]

"I worship, I offer my respectful obeisances unto Govinda." Why? Because He cuts off my entanglement in these material activities. He cuts off. (thumping sound) What is this sound?

Devotee: Maybe next door.

Prabhupāda: Oh. So, and for others? Only the devotees entanglement of fruitive activities cut off, and what about the others? That is said, yas tv indra-gopam athavendram aho sva-karma.

Now there are living entities of different grades. There is one living entity, it is very small, microscopic bacteria. It's name is indra. Don't think that bacteria was unknown in the past. The bacteria's also were known. In the Vedic literatures they were known. So there is one… They have got different names. Not that simply they say "bacteria." So one bacteria is called indra-gopa. It is very small. It is to be seen by microscope. So Brahma-saṁhitā says that beginning from this indra, the indra-gopa bacteria, up to the Indra… Another Indra is, he is called the heavenly king. His name is also Indra. This bacteria is called indra-gopa, and the other Indra, who is king of the heaven, he is called Indra. So Brahma-saṁhitā says beginning from this Indra up to that Indra… Beginning from that bacteria up to the king of heaven, yas tv indra-gopam athavendram aho sva-karma, everyone is enjoying or suffering according to his own activities. Gopam aho sva-karma-bandhānurūpa-phala-bhājanam ātanoti [Bs. 5.54]. Bandha, the same thing, nibandhanam. According to the knot of fruitive result, everyone is enjoying or suffering. Karmāṇi nirdahati kintu ca bhakti-bhājām. But one who is engaged in Kṛṣṇa consciousness and devotional service, his karma-nibandhana is cut off. Karmāṇi chindanti.

So this is the benefit of being Kṛṣṇa conscious, that whatever we are acting in our past life, and according to that we have got this body… Either impious or pious, whatever you have done, that's all right. Don't think that because we are doing some pious activities we shall be out of the bondage of fruitive activity. No. That is also not possible. I have several times explained that if we do pious activity, then the result will be that we shall be able to get our birth in a very nice family, aristocratic family, rich family, pious family, big family. These are the results. Janma. Or janma aiśvarya. Janma means high birth. A very rich man, born in a rich family or high family, that means automatically he becomes a rich man. Janmaiśvarya-śruta [SB 1.8.26], or somebody becomes very highly or great learned man, śruta. And śrī; śrī means beauty. Or one becomes very beautiful. So these things are obtained by righteous activities. And similarly by acting impious activities we become very ugly, we become fool, we are born in a very low family or animal family and we become very poor. These are the results of different activities.

Now why… One may say, "If I get next life in a very rich family and becomes very rich man and becomes very learned man, very beautiful man, why shall I not take this opportunity?" But intelligent man says that "Even if I get such opportunities, the material miseries are there." It is not that because a child is born of a very rich family, he hasn't got to go into the womb of his mother and suffer the consequence. Janma-mṛtyu-jarā-vyādhi [Bg. 13.9]. The distress of birth, death, disease and old age equally there, either you become born in a very high family or either you born in a very low family, either you're born in India or you are born in America. This suffering, the four kinds of sufferings are everywhere. Not only India and America, they are in this planet, but even if you go to the moon planet or if you go to the sun planet. Ābrahma-bhuvanāl lokāḥ. Even the highest planet. The modern scientist says that if we want to go to the highest planet it will take forty thousands of years. No. Four hundred thousands of years. Something like that they say. By sputnik.

So anywhere you go… Lord Kṛṣṇa says ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. That repetition of birth and death, that will continue. Therefore intelligent person, those who are intelligent, they will take it up: "Oh, why shall I continue this birth and death process? Why not have my eternal life?" If I am, by constitution, if I am eternal, if I am constitutionally blissful and if I am eternally full of knowledge, now I am covered by this material nature, why not take up this process so that this karma-bandhana, this continuous birth and death of transmigration of myself from one place to another, that should be stopped? The Bhāgavata says therefore that yad-anudhyāsinā yuktāḥ karma-granthi-nibandhanam. If one can surpass this chain of birth and death, why an intelligent man should not take up this process of Kṛṣṇa consciousness?

What is that Kṛṣṇa consciousness? Just we are demonstrating. We are hearing Śrīmad-Bhāgavatam, we are hearing Bhagavad-gītā and chanting, hearing and chanting. Then we are thinking of. Unless you think of… Because whatever we hear and chant, naturally we have to think of. And pūjyaś ca, and offering a little flower and a little fruit and offer our respect to the Supreme Lord Kṛṣṇa. He is here. So is there any difficulty? So Bhāgavata says, "Who will not take up this process? Forget what you are. Take this process and you will be relieved of repeated birth and death." Karma-granthi-nibandhanam. Chindanti kovidās tasya ko na kuryāt kathā-ratim. Who is such a fool who will not do this? Or which intelligent man will not do this? It is very nicely put. Which intelligent man will not do this? Rather, who is such a fool who will not do this.

So,

śuśrūṣoḥ śraddadhānasya

vāsudeva-kathā-ruciḥ

syān mahat-sevayā viprāḥ

puṇya-tīrtha-niṣevaṇāt

[SB 1.2.16]

Now this mentality, to have some attraction to hear about Vāsudeva… Vāsudeva-kathā means Kṛṣṇa, to hear about Kṛṣṇa. Kṛṣṇa has many activities. In the world there are many scriptures-undoubtedly they accept God. But there is no information of God's activities. That is the difference between Śrīmad-Bhāgavatam and other scriptures. In Bhagavad-gītā Kṛṣṇa is speaking about Himself personally, and Śrīmad-Bhāgavatam also speaking about Kṛṣṇa spoken by Vyāsadeva. Practically the subject matter is the same. In the Bhagavad-gītā the Supreme Personality of Godhead speaking Himself, and in the Śrīmad-Bhāgavatam, the compiler, the author, Vyāsadeva, he is speaking of Kṛṣṇa. So kṛṣṇa-kathā. This is full of kṛṣṇa-kathā. These two important Vedic literature is full of kṛṣṇa-kathā. And Caitanya Mahāprabhu… We are worshiping Caitanya Mahāprabhu. He is supposed to be… He is incarnation of Kṛṣṇa. So He also advised everyone, yāre dekha tāre kaha kṛṣṇa-kathā. Tāre kaha kṛṣṇa-kathā. He said that,

yāre dekha tāre kaha 'kṛṣṇa'-upadeśa

āmāra ājñāya guru hañā tāra' ei deśa

[Cc. Madhya 7.128]

He said that each and every one of you, whoever met Lord Caitanya, or whoever is in the chain of disciplic succession of Lord Caitanya, he's advised by the Lord that "You become a spiritual master." How? "Under My order. I give you order that you become a spiritual master." And, then… "I am a fool." "No. You are not fool. You have simply to say kṛṣṇa-kathā."

These two kṛṣṇa-kathā-you have nothing to manufacture. You haven't got to tax your brain by meditation, by speculation. Everything is there. You have simply to place, submit, "Here is kṛṣṇa-kathā. Here is Bhagavad-gītā and here is Bhāgavata. Just please hear." That is your business. You need not become a very learned speculator. Just like there are so many books simply full of speculation. You haven't got to do that. Caitanya Mahāprabhu is giving very simple formula. Yāre dekha tāre kaha 'kṛṣṇa'-upadeśa [Cc. Madhya 7.128]. Kṛṣṇa-upadeśa means instruction of Kṛṣṇa-instruction given by Kṛṣṇa or instructions spoken about Lord Kṛṣṇa. If you do this then you become a spiritual master.

So it is there. Simply we have to hear. Suppose if you are illiterate, you cannot read Bhagavad-gītā. Or… Of course, many of you, you do not know Sanskrit language, so you cannot read, but there are English translation. But you can hear. Bhagavān, the Lord, has given you the chance of hearing. You have got God-gifted ear. If you can attentively hear, you'll learn everything. Formerly, of course, people were very intelligent. Simply by hearing. They need not take any note or need not read any book, but simply by hearing. So śrotavyaḥ. Therefore in the Bhāgavata it is recommended first thing that you have to hear. Simply by hear. And if you think, you become a spiritual master and you distribute this knowledge.

śuśrūṣoḥ śraddadhānasya

vāsudeva-kathā-ruciḥ

syān mahat-sevayā viprāḥ

puṇya-tīrtha-niṣevaṇāt

[SB 1.2.16]

Now this mentality for hearing kṛṣṇa-kathā, how it is developed? That is also śuśrūṣoḥ. You must be very sincere, śuśrūṣoḥ. And you must be inquisitive to hear. Śuśrūṣoḥ. One who is very eager to hear, he can become, in future, the spiritual master. Śuśrūṣoḥ śraddadhānasya, with faith. Vāsudeva-kathā-ruciḥ. Ruci means taste and vāsudeva-kathā means Kṛṣṇa, the topics of Kṛṣṇa.

I am speaking of you of my personal experience how this eagerness of hearing is a very important thing. When I first met my spiritual master in 1933… Not… I met him first in 1922. Then for several years I was out of Calcutta and I could not meet him. Again next meeting was in 1933. So at that time I was simply inquiring from other disciples of my spiritual master. At that time I was not spiritual master, I mean to say, disciple. "So when His Holiness will speak?" So this information was noted by my spiritual master, and he was pleased to accept me immediately, that "This boy is very nice. He's very inquisitive to hear. He does not go away."

So this is a very good qualification. One who becomes inquisitive to hear, so śuśrūṣoḥ. Śuśrūṣoḥ means one who is very inquisitive to hear; at the same time, to render service. These two qualifications. Śuśrūṣoḥ. Śraddadhānasya [SB 1.2.16], with faith. Vāsudeva-kathā-ruciḥ. For him the taste for hearing kṛṣṇa-kathā is very easy. And syān mahat-sevayā. And this is also can be possible if we are fortunate enough to come in contact of a great soul, mahat-sevā. Mahat means great. And if we serve him, if we want to please him, mahat-sevayā viprāḥ: "My dear brāhmaṇas," he was addressing, puṇya-tīrtha-niṣevaṇāt. And puṇya-tīrtha. There are many sacred places. They are called puṇya-tīrtha. There are two kinds of sacred places. Just like if you go to a place… Just like in Vṛndāvana or Kankhara(?). In India there are… In the Christian also you have got your sacred place. The Muhammadans they have got their sacred place, Medina, Mecca. You have got your Jerusalem. Similarly, these, those who are followers of Vedic principles, they have got their several places, sacred places. One… Some of you who have visited India might have seen Hardwar, Kankhar(?), Lakshmanjhula, Prayāga, Vṛndāvana, and Rāmeśvaram. There are many places.

So by serving these sacred places… To serve these sacred places means to… There are many good souls, great souls. So if you can find out such great souls, they are making their performances there. So if you find out some good, I mean to say, transcendentalist, and if you hear from him, then your process of life may be changed. So puṇya-tīrtha-niṣe… Or sometimes such persons, they travel all over the world also. So if you come in contact with such person and if you hear, then the vāsudeva-kathā-ruciḥ is developed. Then your tendency for hearing about Kṛṣṇa and Vāsudeva will develop. This is the true thing, that you must be very much eager. And when you are eager, Kṛṣṇa will send you. Kṛṣṇa is within you. As soon as He understands that "Here is a person who actually wants transcendental elevation," He makes you contact with such person. Such persons are all over. They are in the world. It is not rare. Of course, in this age it is very rare. But if we are sincere, if we are eager…

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

[Bg. 10.10]

In the Bhagavad-gītā it is said that Kṛṣṇa, or the Supersoul is situated within your heart. He's not very away long, long distant. He's just within yourself, sitting within you. You are also sitting in the heart and the Supreme Lord also as Supersoul, He is sitting there. You are sitting there two, just like friends. That is stated in the Upaniṣad, that two friends, two birds, sitting on the same tree. So this body is the tree, and you are sitting. So as soon as we are sincere, we are eager to develop our spiritual consciousness, He gives us opportunity. Buddhi-yogam. That is buddhi-yoga. Intelligence He gives. What for? Yena mām upayānti te: by which one can attain perfection in understanding the Supreme Lord. This is given by Him. So we have to become serious and very eager. Unless you become eager… God wants to see you, that how much you are eager. So with the development of our eagerness and sincerity to have our knowledge in spiritual understanding, God will help us.

So śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ syān mahat-sevayā. Mahat-sevā means if you, by chance, you get in contact of a great personality, great soul who knows Kṛṣṇa science, you just try to please him. Therefore we, every day in the morning, we sing yasya prasādād bhagavat-prasādaḥ *. By pleasing such great soul, the spiritual master, yasya prasādād bhagavat-prasādaḥ, to please him means to please God. Because he is representative of God. Yasya prasādād bhagavat-prasādo yasyāprasādān na gatiḥ kuto 'pi *. If we cannot please such representative, bona fide representative of Kṛṣṇa, then there is no hope. There is no hope of our spiritual advancement. Therefore the first duty in the morning is that dhyāyan stuvaṁs tasya yaśas tri-sandhyam. We have to remember about his glories and we have to offer our respectful obeisances unto him three times at least in a day, or tri-sandhyam. Tri-sandhyam means… In the morning, when the night is being passed, day is beginning, that is first sandhyam, junction. And then when the sun is on the meridian, that is also another junction, and when the day is passing and night is beginning, that is another junction.

So it is the duty of the student to offer respect to the bona fide spiritual master three times respect. So serve, mahat-sevā, because that will, I mean to say, help me in making advance in spiritual knowledge. Syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt. And also by visiting sacred places. So it is not always possible to visit sacred places. It may be very distant place. But when you get chance of a bona fide spiritual master, a great soul, if you try to please him, to satisfy him, that will make you eligible to have taste for kṛṣṇa-kathā, on the topics of Kṛṣṇa.

Thank you very much. Any question?

Devotee: Swamiji?

Prabhupāda: Yes.

Devotee: Should one offer his respects to his spiritual master wherever he is at the first time,(?) or should he go to where the spiritual master is to offer his respects?

Prabhupāda: What do you say? I do not follow. What is that?

Devotee: Should a disciple go to his spiritual master directly to offer the respects at least three times, or offer them where he is?

Prabhupāda: Well, if it is possible to go to him directly, that should be taken chance. But if he's not, it is not possible, then his picture or his idea should be offered respect. Yes. But if he's directly available, one should avail of that. Any other question? All right. Let us have kīrtana. You are following the same verse from the book? Yes. (end)

720818SB.LA

Śrīmad-Bhāgavatam 1.2.15

Los Angeles, August 18, 1972

Pradyumna: (leads chanting, etc.)

yad anudhyāsinā yuktāḥ

karma-granthi-nibandhanam

chindanti kovidās tasya

ko na kuryāt kathā-ratim

[SB 1.2.15]

Prabhupāda: In London, they used to put a blackboard and write the verse so everyone could see and chant. You may arrange like that. In big letters, so that they will hear the sound and see. It is practical. All right, word meaning.

Pradyumna: (reads synonyms) Translation: "With sword in hand, intelligent men cut through the labyrinthine knots of reactionary work, or karma, by remembering the Lord. Therefore, who will not pay attention to His message?"

Prabhupāda: So knot. We have experience… (microphone adjusted) Do it nicely. Karma-granthi. Granthi means knot. So… Just like a man, if it is tied very strongly with ropes, hand and legs, he cannot move independently, similarly, we are tied up by the laws of material nature. Material nature. Just like we, when we become criminal, we become… We are always bound up by the laws of the state; either criminal or civil, it doesn't matter. But criminal is more strong. When we are under criminal laws, then it becomes very painful. We cannot violate the state laws, either criminal or civil; it doesn't matter. But if we violate the civil law, there is no such strong punishment, but if we violate the criminal laws, then it is very strong.

Similarly, we living entities, those who are conditioned by this body… This body itself is a punishment. That, these rascal people, they do not know. They are trying to enjoy this body. The body, there are senses… So they are satisfied… The same thing. Just like hog. He has forgotten that he has got a body of hog so that he is bound to eat stool and live in a filthy place, but because he has got the facility of sense gratification with other female hogs-never mind whether sister, mother or daughter-he is happy. This hog's life. The hog is satisfied. It doesn't matter. We are seeing that what is the abominable condition, in a filthy place, he is eating stool. We are conscious that what is the condition of his life, but he is very happy. "Oh," you see, "what a very nice, happy, very life. I am eating very nicely the first-class food and having sex without any restriction. This is life."

So this is called māyā. Prakṣepātmikā-śakti, covering. Āvaraṇātmikā-śakti, prakṣepātmikā-śakti. There are two kinds of energy of material, māyā. One is āvaraṇātmi…, ignorance. One is living very condemned life; still, he's thinking, "I am very happy." Or "We are all right." So that is called āvaraṇātmikā, covered. Real knowledge is covered. And another śakti is prakṣepātmikā. Prakṣepātmikā means if anyone tries to get out of this… Suppose our students are coming to Kṛṣṇa consciousness, somebody is coming to us, māyā will dictate, "Oh, why you are coming here? There are so many restrictions and so rules and regulations. Better give it up." "Why, yes, what is this nonsense? Give it up." This is called prakṣepātmikā. Māyā is dragging. Because the more one is sinful, the more one is miscreant, the more one is the lowest of the mankind, he, māyā will not allow: "Oh, why this rascal is here? He must suffer under me for more…, sometimes more; then he may be allowed." That is māyā's business. Thankless business. Just like police. Police is nobody's enemy, but when criminal, they punish like that, put him in the jail and beats him with a rod. That is the business of māyā, thankless. Nobody will thank police. When police beats, nobody will, "Thank you very much." No. Nobody is happy. Similarly, māyā's business is very thankless task, but she is engaged by the supreme authority to punish.

So, so long one is not conscious that "What is the position of my life? What I am doing?" that is called knot, tied up very tightly. So here is the medicine. What is that? Yad anudhyāsinā yuktāḥ. Just like if there is very hard knot, you take a sharp knife and you can cut it, then the knot will open, immediately. Similarly, this knot, this materialistic way of life, is very strong. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. And this knot is, the beginning of the knot is sex life. Beginning of this knot. We are tied up by this sex life. The lowest is the hog. There is also the sex life.

So knot begins… Puṁsaḥ striyā mithunī-bhāvam etam [SB 5.5.8]. The world, we are bound up within this material law of nature-why? Because we have got strong desire for sex. Not only also human society, in animal society also. The central point is sex. Yan maithunādi… These people are working so hard because they have got the aim, "I will enjoy sex life." Just like in your country, the hippies. They have given up everything, but sex is there. They cannot give it up. They have renounced everything, their father's property, their happy life, everything, but the sex is there. They cannot leave it. That is the central point of knot. "Where you shall go, sir? Here is your knot."

Therefore, this knot is very difficult to cut, but here is suggested, "If you take this sword…" What is that sword? Yad anudhyāsinā. Always chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Take this sword. This sword is only remedy. Yad anudhyāsinā yuktāḥ. If you take this sword, then karma-granthi-nibandhanam, this hard knot of karma… Karma means fruitive activities. I am doing something now, so I am creating another body. If I am acting like a dog, then I am creating another body, dog's body, hog's body, tree's body, or even demigod's body. If you act piously, then you create demigod's body. Janmaiśvarya-śruta-śrī [SB 1.8.26]. But that is also knot; that is not freedom. Just like you are American boys and girls. You are supposed to be born of rich nation, rich father, than us Indians. We are born of poor father. So… But that does not mean that you are free from this knot. That is there. To become…

People are trying that "We shall be happy by becoming materially advanced." That is called durāśā. That is hope against hope. Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. They do not know that destination of life is to attain Kṛṣṇa consciousness. No. They do not know. They think, "By increasing motorcars, we shall be happy." This is called māyā. That will not help. This motorcar civilization will be finished within another hundred years. It has begun, say, for the last hundred years, and after a hundred years, when… The scientists say the petroleum will be finished within fifty years or like that, so, say hundred years, this motorcar will be finished. So anything we manufacture, the so-called empire, so-called material civilization; it is finished, it will be finished. That is another knot only, that we become captivated. So "What is this Kṛṣṇa consciousness movement? We must have three dozen motorcar and three dozen wine bottles and this…" This is their civilization.

So this is karma-bandhana. Narottama dāsa Ṭhākura sings therefore,

sat-saṅga chāḍi' kainu asate vilāsa

te-kāraṇe lāgila ye karma-bandha-phāṅsa

This knot, karma-bandha-phāṅsa. Sat-saṅga, this is sat-saṅga. This is sat-saṅga. You are hearing Śrīmad-Bhāgavatam in the front of Kṛṣṇa and practicing how to become pure. This is called sat-saṅga. And asat-saṅga means this intoxication, illicit sex and drinking, so many things, asat-saṅga. The advertisement, "Come on, here is cigarette, 'Kool,' make your brain cool." (laughter) "By smoking." (laughter) Rascal. They think that "I am smoking…" How it can be cool? But they purchase Kool. This is called māyā. He's smoking fire, and he's becoming cool. (laughter) And the advertisement is going on, and the rascals are captivated by these advertisement, and they smoke, become cool. Yes.

So this is called knot. In so many ways, they are tied up. So actually, if anyone is kovida… Kovida. Here it is used. What is the meaning of kovida? "Intelligent." Kovida means intelligent. So intelligent persons should see to it. Just like it is a little, little intelligent. Just like we can see when the advertisement, we can immediately understand, "What is this nonsense advertisement? He's smoking, and it is cool?" So contradiction. You'll find contradiction everywhere. Because they are not intelligent, they are thinking intelligent. But anyone who is intelligent, they can understand what is the trick.

So when actually one becomes intelligent, then the enquiry is: "Why? Why I am put into this miserable condition of life? I do not want this, and it is forced upon me. I do not want to die; death is there. I do not want disease; the disease is there. I do not want this; it is forced upon me. I don't want war, but they, the draft board drags me to the war. Why these are?" This "why" question must be there. That is intelligence. That is Kenopaniṣad, Kena. There is Upaniṣad, Kena. And Sanātana Gosvāmī, when he approached Caitanya Mahāprabhu, he also inquired this "Why?" Ke āmi, kene āmāya jāre tāpa-traya. "Who am I? Why I am put into this miserable condition of life?" That is intelligence. He was minister. He could understand that "I am minister. People adore me as very learned man." He said that to Caitanya Mahāprabhu. Grāmya-vyavahāre paṇḍita, tāi satya māni. "My dear Lord, these common people, my neighbors, because I am minister, and I'm supposed to be educated, I know little Sanskrit, I know little Arabian language, they call me paṇḍita, learned man, very scholar and versed. I, to tell You frankly, I do not know what I am. So what is the value of my education? I do not know." Ke āmi, kene āmāya jāre tāpa-traya. "What I am."

So this is called intelligence. And cats and dogs, they are suffering; they don't mind. "Oh, I…" They forget. You have got experience. A cat is coming to eat some milk here; you chastise, you… But again it comes, again it comes. Because it is animal. And the difference between animal and man is… Suppose there is very palatable dish. So man, unless he is offered, although he is greedy, although he is hankering after that food, but he's awaiting the invitation, "Yes, you can take." But cats and dogs, without invitation, catches. That is the difference between the man and animal. Animal cannot control; man can control. Although he is hungry, he can control, out of civility: "How can I taste without invitation?" So that is the difference. Therefore, the conclusion is, man's life is meant for control. Not like animal: "I want to eat, immediately catch it." A cat and dog or a cow or a bull-rape. As soon as there is a female, immediately rapes. So there is no punishment. But if you do that on the street, raping, immediately you will be criminal. So that is the difference. The inclination is there, both in the animal and both and in the human being. But a human being supposed to be controlled. That is human life. The more you control, you become perfect. And though, the more you become loose, you are animal. That is the difference.

So they do not know. They want freedom. In the freedom, in the name of freedom, they are becoming animals. That's all. This is the civilization. But here it is said, kovida, intelligent. Intelligent man should take up this sword to cut the knot of our attachment for this material enjoyment. What is that? Anudhyāsinā. Anu means always. Another anu means following. Anu means always, and anu means following. Following means spiritual master or ācārya. Ācāryopāsanam. "How ācārya, how spiritual master dealing, let me follow that." Or, anu, as soon as he becomes accustomed, then anu, anukṣaṇa, always chanting. Anudhyāsinā. Asinā, asinā means by sword. Anudhyāsinā yuktāḥ, karma-bandha-nibandhana. We have to cut up this knot of karma-bandhana. By the karma-bandhana, we are transmigrating from one soul, one body to another. This is not Darwin's theory. I am the soul. I am changing, I am selecting my body, in this life. Not that by nature there is a, I mean to say, gradual evolution. Not evolution, it is already there. This living entity simply enters a particular type of body. Actually, it enters, because… Suppose I am doing something, my next life has to become a dog, that is my punishment. Then I'll have to enter into the womb of a dog mother, and she will give me the body of dog. Then I come out and enjoy like dog. This is the law. This is the law. Not that my body is turning.

So you can become dog; you can become god also. That is stated in the Bhagavad-gītā: yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg. 9.25]. So you create your body at the present moment. You have got the facility, the human form of body. Now you can make your choice, whether you are going to be dog or whether you are going to be god. Both. Mad-yājino 'pi yānti mām. "Those who are devotees engaged in My devotional service, they come to Me." And when you go to God, you must have a body like God. Just like if you want to enter into the water, then you must have a body like a fish. Otherwise you cannot enter into the water. Similarly, when you enter the spiritual world, then you have a body like God. And if you don't want, if you want to enjoy unrestricted sense, then you take the body of a hog. So nature is open to everyone. You can select your own. Not that you are forced. You can have your… Therefore it is said, kovida, one must be intelligent to select "What is my next life? How I can get out of?" That is the whole instruction of the Vedas, how we can get out of these clutches of karma-bandhana, the knot of karma, one after another.

So the Supreme Personality of Godhead, Kṛṣṇa, personally says that janma karma ca me divyam evaṁ yo vetti tattvataḥ [Bg. 4.9]. Simply one who understands what is God, or Kṛṣṇa, simply… Not that "Here is a God." No, he must… Tattvataḥ, he must know what is God. Just like the rascal is advertising: "No book. I am God. You accept me." Then how can I accept you God without book? But the people are so rascal, they're accepting,"Yes," and going after him. So they have become so cats and dogs that anyone says that "There is no need of understanding through book, through book of knowledge. I say. You accept me," the rascal will do that. Everything in the scientific world, there is book. In any science you take. Suppose in botany, they are mentioned, "This tree, this is the characteristic. A mango tree, the leaf is like this, the fruit is like this, the taste is like…" Chemical. Take any chemical. There is characteristics. Just like, what is called that, potassium cyanide. There is no taste, and the chemical characteristic, there is no mention of taste, because potassium cyanide is not yet tasted by anyone, because the tasting means immediate death. Potassium cyanide. So chemical, there is "The color is like this, the taste is like this, the reaction is like this."

So everything has got a test. But these rascals, without testing, accepting another rascal as God. Caitanya Mahāprabhu, when He was asked that how to accept one God, He said, "Well, there is in the śāstra mention, the characteristic. According to the characteristic, if it is corroborating, then he is God." This rascal is saying, "No, there is no need of God. Ah, book. Simply I say; you accept it." The people are accepting. How foolish rascals they are. Just see. There must be a test. We are accepting Kṛṣṇa as God not blindly, but by testing. By testing. His character is mentioned in the books. Therefore, we accept God, not by blind faith, but by testing. Although we cannot test, but śāstra gives us the chance of testing. We accept spiritual master by testing, not by blind faith. No. According to the Vedic instruction, tad-vijñānārtham.

tasmād guruṁ prapadyeta

jijñāsuḥ śreya uttamam

śābde pare ca niṣṇātaṁ

brahmaṇy upaśamāśrayam

[SB 11.3.21]

These are the qualifications, symptoms of guru. Śābde pare ca niṣṇātam. He has got full knowledge in the transcendental science, and without book, how he has got knowledge? Or without hearing from another authority?

So… So one must be intelligent. Then he can become free from this knot, hard knot of material life, by cutting it with the weapon, yad anudhyāsinā. And what is that? Chindanti ko… Chindanti: cuts; kovidāḥ, intelligent. Tasya ko na kuryāt kathā-ratim. Kathā-ratim. One should be intelligent enough to understand or to hear kathā of Kṛṣṇa. Simply you have to do this. Just like you are all sitting here. It doesn't require that you have to pass M.A. examination, Ph.D. examination. God has given you the ear. Simply you sit down and hear from a realized person. The words are there, the message are there. Just like Śrīmad-Bhāgavatam, Bhagavad-gītā, especially. Everything is there to understand about God. Simply you have to increase your attachment for hearing. That is, that qualification required. Not that first of all you pass M.A. examination, then you come here and you can understand. No. Simply by hearing, hearing, hearing, you will become expert. Kovida. Simply. That… This process has been approved by Caitanya Mahāprabhu. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. You can remain in your position, but try to hear the transcendental message from realized soul. Then gradually you will be enlightened and you will be free from this knot, this material bondage.

Thank you very much. (end)

721026SB.VRN

Śrīmad-Bhāgavatam 1.2.15

Vṛndāvana, October 26, 1972

Prabhupāda:

yad-anudhyāsinā yuktāḥ

karma-granthi-nibandhanam

chindanti kovidās tasya

ko na kuryāt kathā-ratim

[SB 1.2.15]

In the previous verse it is said,

tasmād ekena manasā

bhagavān sātvatāṁ patiḥ

śrotavyaḥ kīrtitavyaś ca

dhyeyaḥ pūjyaś ca nityadā

[SB 1.2.14]

These things we have discussed last morning, that we have to engage ourself fully in Kṛṣṇa consciousness by hearing… (aside:) Not like that. Don't sit like… Śrotavya, by hearing. In other words,

śravaṇaṁ kīrtanaṁ viṣṇoḥ

smaraṇaṁ pāda-sevanam

arcanaṁ vandanaṁ dāsyaṁ

sakhyam ātma-nivedanam

[SB 7.5.23]

These are the devotional process. Hear. First of all, hearing. Hearing means the perfect knowledge, hearing from the authority. Because we are ignorant… Just like we go to the school, colleges, and hear from the teachers, from the professors, similarly, hearing means hearing from the authority, not from the rascals. That is hearing. Just like in the Vedas it is said, tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12]. To hear the right news, the perfect knowledge, you must approach the bona fide spiritual master. Gurum eva abhigacchet. Must! It is not that "I can get knowledge at home. Why shall I go to guru? I do not find any guru."

These things are current very much. "It may be there is no guru." Not at all. You cannot say that. Just like there are imitation coin. You have met with some imitation coins. That does not mean there is no real coin. You are unfortunate. You met with imitation coins. So don't make that calculation that "There is no real coin, all imitation coin." That is nonsense. There is imitation coin, and there is real coin. It is up to you to find out which is the real and which is the imitation.

So Bhāgavata gives you direction that "If you are actually serious about finding out a guru…" Who requires a guru? Who requires? Tasmād guruṁ prapadyeta [SB 11.3.21]. One should surrender unto guru. Jijñāsuḥ śreya uttamam. One who is inquisitive to understand the transcendental knowledge… The ordinary man does not require to search out the guru to find out astrology: "Guruji, kindly tell me what will be the price next…?" Not that guru. Jijñāsuḥ śreya uttamam. One who is serious to understand about the transcendental knowledge. Uttamam. Udgata-tamam. Beyond this material world. This material world is tama, darkness. So if one is very serious to inquire about the world of light, for him there is need of guru, not for ordinary person. Guru, we should not make a guru as a fashion. Everyone makes a guru, "Let me have a guru also, any kind of…" No. That is not required. Guru is required by somebody who is serious to know about the transcendental world, the world of light. Tamasi mā jyotir gama. The world of jyoti. Na tad bhāsayate sūryo na candra [Bg. 15.6]. That world, where there is no need of sun, moon, electricity.

There is another world. That we get information from Bhagavad-gītā. Paras tasmāt tu bhāvaḥ anyaḥ [Bg. 8.20]. There is another nature, which is sanātana, eternal. This world this material world, is not eternal. Just like we have got this body. This is not eternal. It is temporary. It has got some particular date of his birth and it has got some particular date of his annihilation. Similarly, this gigantic body, universe, it is created at a certain date and it will be annihilated at a certain date. This is material world. But there is another world. That information we get from Bhagavad-gītā and other Vedic literature. Spiritual world. This material world is only one-fourth of the whole creation. Ekāṁśena sthito jagat.

athavā bahunaitena

kiṁ jñātena tavārjuna

viṣṭabhyāham idaṁ kṛtsnam

ekāṁśena sthito jagat

[Bg. 10.42]

This is only one part. The three-fourths part is the spiritual world. In this world the living entities, they are very small number. All these living entities, throughout the whole universe, fourteen worlds, they are only some limited. But in the spiritual world the number of living entities are unlimited. This information we have to hear. Therefore here it is said, śrotavya. One must hear. Śrotavya.

Therefore Vedic knowledge is called śruti. It has to be acquired by hearing. Śruti. Not by seeing, not by experimental knowledge. That is not possible. Because it is beyond, beyond our sense perception. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet. Don't try to understand by false argument, dry argument, which is beyond your conception, beyond your reach. Simply waste of time. Then how to know? Now, śrotavya. You have to hear. That is the only means. The example I have given several times. Just like if you want to know who is your father, it is to be this śrotavya. From where? From the authority, my mother. You cannot manufacture your knowledge who is your father. No. You cannot speculate. That is not pos … Because it beyond your reach. The father was existing before your birth. So how you can understand father by experimental knowledge? That is not possible. You have to accept the statement of your mother. That's all. Finished. Similarly, Vedas-our mother of knowledge. Purāṇas-our sisters of knowledge. So we have to consult from the Vedas and from the right person. Tad-vijñānārthaṁ sa gurum eva abhigacchet [MU 1.2.12], from the guru. Not that you purchase one book, Vedas, from the market, and you become a Vedantist. No. That is not possible. Tad-vijñānārthaṁ sa gurum eva abhigacchet. Must go to understand. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34].

These are the injunctions. Śrotavya. This is the process of śrotavya. Tad viddhi praṇipātena. You have to hear by surrendering. First of all you have to find out where you can surrender. Because everyone is big man. Why he shall surrender? So unless he finds out somebody who he can surrender to, then that is the beginning of transcendental knowledge. Śrotavya. So who can be a bigger personality than Kṛṣṇa? So hear from Kṛṣṇa, hear from Vyāsadeva, hear from Nārada, hear from their representative, Nārada's representative, Vyāsadeva; Vyāsadeva's representative, Madhva Muni. Similarly, in that paramparā system… Evaṁ paramparā-prāptam imaṁ rājarṣayaḥ [Bg. 4.2]. So we have to catch up the paramparā, disciplic chain, bona fide spiritual master, and from him we have to hear. Śrotavya.

Now, in the next verse it is said that yad-anudhyāsinā. Dhyeya. Simply by thinking of Kṛṣṇa, hearing about Kṛṣṇa, speaking about Kṛṣṇa, meditating upon Kṛṣṇa, worshiping Kṛṣṇa, you become perfect. That is assured in the Bhagavad-gītā: man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. So the Kṛṣṇa consciousness movement is very simple. We are teaching people that "Here is God, Kṛṣṇa. We can give you the name, address, form, and everything." Yes. Kṛṣṇa says, tad dhāma paramaṁ mama. He is giving His address. Yad gatvā na nivartante [Bg. 15.6]. "Where you go, you don't require to come back." Tad dhāma paramaṁ mama. So Kṛṣṇa is giving information about His abode. So simply you have to qualify yourself to go there. That's all. That qualification is simply man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. "Simply think of Me." And if you simply think of Kṛṣṇa, you become the greatest yogi.

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

He is the first-class yogi.

So we are teaching our people to become the first-class yogi. People are very much attached to the yoga system, mystic yoga system. But the goal of yoga system is Kṛṣṇa. Therefore Kṛṣṇa's name is Yogeśvara. By practicing yoga, if you don't find Kṛṣṇa, then śrama eva hi kevalam [SB 1.2.8], then simply you have wasted your time for nothing. For nothing. Yes. That is the version. Ārādhito yadi haris tapasā tataḥ kim. Tapasya, austerity, means to understand Kṛṣṇa. So if we understand Kṛṣṇa, then there is no need of any more tapasya. Tapasya business is finished. But if you do not understand Kṛṣṇa, simply undergoing tapasya, it is simply waste of time.

ārādhito yadi haris tapasā tataḥ kim

nārādhito yadi haris tapasā tataḥ kim

[Nārada-pañcarātra]

So here it is the same thing. Yad-anudhyāsinā yuktāḥ karma-granthi-nibandhanam. Nibandhanam. It is tightly interknotted, our karma-granthi. We had some types of activities in our past lives, and we have got this body. Everyone. Karmaṇā daiva-netreṇa jantur deha upapattaye [SB 3.31.1]. The different types of body, 8,400,000 species of life, different types of body. Jalajā nava-lakṣāṇi, 900,000 species in the water. In this way, planets, creepers, serpents, insects, birds, beasts, then human form. This is the process of evolution. So each body is a concession by Kṛṣṇa. Kṛṣṇa is sitting in everyone's heart. You want to do something. Just like for doing something you must have particular type of instrument, similarly, the body means particular type of instrument. So you desire to do something, Kṛṣṇa gives you a particular type with the senses, and you act. This is the change of body. Karmaṇā daiva-netreṇa. Daiva-netreṇa, by superior examination it is settled up that "This man or this beast is dying…" Of course, for lower than animals, they have got natural process of evolution. But when you come to the human form of body, you have got responsibility. Now you can make your next life better than this or lower than this.

Just like one man is given the chance of become some minister or magistrate. If he does very nice, he is promoted; otherwise degraded. Similarly, this human form of life is meant for understanding God. That is the only business. If we don't understand what is God, what is Kṛṣṇa and our relationship with Him, then we are missing the point. Then we become entangled, entangled. This entanglement is karma-granthi-nibandhanam, by our karma. By different kind of karma, we are becoming entangled. So to unknot this, I mean to say, binding of entanglement, (it) is also stated in the Bhagavad-gītā, yajñārthe karma, "You work simply for Yajña, for satisfaction of Yajña." Yajña-pati, Viṣṇu, or God, or Kṛṣṇa. Yajñārthe karma, anyatra karma-bandhanaḥ. "If you do not act for Kṛṣṇa, do not act for Viṣṇu, for Yajña, then karma-bandhana." Yajñārthe karmaṇaḥ anyatra karma-bandhanaḥ.

So this is karma-bandhana. This karma-bandhana begins from our attachment to this material world. How our material attachment increases? That is also explained in the Śrīmad-Bhāgavatam. Puṁsaḥ striyā mithunī-bhāvam etam [SB 5.5.8]. Mithunī-bhāvam. There is sex impulse between man and woman. There are two classes of living entities, man and woman, or male or female. So the male is attracted by the female, and the female is attracted by the male. Puṁsaḥ striyā mithunī-bhāvam. But what is that attraction, central point? Sex life. So this mentality, this propensity, is there not only in human body, but in the animal body also, that same propensity, sex life. So… But everyone is searching after, "Where is a male? Where is a female?" And when they are united, the karma-granthi becomes tighter. That's all. Puṁsaḥ striyā mithunī-bhāvam etaṁ tayor mitho hṛdaya-granthim āhuḥ [SB 5.5.8]. They are searching after, and as soon as they are united, they become tightly knot. Hṛdaya-granthi.

So this is called saṁsāra, this is called material existence. One life after another, one life after another, one life after another. This is called karma-granthi-nibandhanam. So if we want to unknot this tight fitting of our heart… Now, again it is said that as soon as the male-female is united, then further tightening begins. What is that? Ataḥ kṣetra. Ataḥ kṣetra, gṛha, āpta, vitta. In this way, first of all, we are united, husband and wife. Then we want a nice apartment or house, gṛha. Then, to maintain the house, we require a field, field of activity. Generally, formerly, they were agricultural. So you must have income. Ataḥ gṛha-kṣetra-suta. Then children, then āpta, friends. Ataḥ gṛha-kṣetra-sutāpta-vittaiḥ then again, money. In this way, our attachment increasing. Janasya moho 'yam ahaṁ mameti [SB 5.5.8]. In this way, our illusory position, moha, increases, one after another, one after another. This is called karma-granthi-nibandhanam. Karma-granthi-nibandhanam.

Therefore the Vedic civilization is to educate from the very beginning a child to become a brahmacārī. That is the basic principle of education. Prahlāda Mahārāja said, kaumāra ācaret prājño dharmān bhāgavatān iha [SB 7.6.1]. Not that "In old age, when I shall retire, I shall see what is Kṛṣṇa consciousness." That will be very difficult. From the very beginning of life, kaumāra ācaret prājño dharmān bhāgavatān… Especially… There are many kinds of religious principles, but dharmān bhāgavatān. Prahlāda Mahārāja says, "Real dharma is Bhāgavatam," means our understanding our relationship with God, Bhagavān. That is real dharma. Dharmān bhāgavatān. So here the same thing is explained, that yad-anudhyāsinā yuktāḥ. Simply by chanting or hearing or meditating upon Kṛṣṇa, yad-anudhyāsinā yuktāḥ karma-granthi-nibandhanam. This asinā… Just like we require a knife to cut the knot, similarly, if we want to cut the knot of this material existence…

Unfortunately, people do not understand that what is the wrong in the material existence. They haven't got even the simple knowledge. They think it is all right. They are ignorant so much ignorant that dehātma-buddhi, they consider… The bodily concept of life: the body is finished and everything is finished. This is the philosophy going on, all over the world. Big, big professors, philosophers, scientists, they are on this platform of thinking. I met one big professor in Moscow. He is Professor Kotovsky. He said, "Swamiji, after finishing this body, everything is finished." Just see. He is a professor. He has no knowledge that there is life after death. So world is going like that. They do not know what is karma-granthi, what is transmigration, nothing. Simply superficial. Andhā yathāndhair upanīyamānāḥ. Blind men, they are leading other blind men. Therefore they are kept in ignorance, and the world is suffering therefore. They do not know what is the goal of life. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. They are trying to adjust things by illusory energy. That's all. Therefore, andhā yathāndhair upanīyamānāḥ. It is exactly like the, a blind man is trying to lead other blind men. This is going on.

Therefore this is the process, yad-anudhyāsinā, you have to take one knife. This is knife. What is that? Śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. This is knife. If you want to get rid of this entanglement of material existence, one body after another, then this is the only instrument by which you can unknot the knot and come out of the entanglement. Chindanti. This very word is used, chindanti: "It cuts." Chindanti kovidās tasya. Kovida means very intelligent person. Unless one is very intelligent, he cannot take to Kṛṣṇa consciousness. It is not our manufactured words. Kṛṣṇa says in the Bhagavad-gītā that na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. So our test is if anyone is not Kṛṣṇa conscious, he is either of these: duṣkṛtinaḥ, mūḍhāḥ, narādhamāḥ, māyayā apahṛta-jñānāḥ. This is our conclusion. You may say it is very sectarian, but Kṛṣṇa says. What can I do? (laughter) Kṛṣṇa says.

So therefore, as soon as we find out a person, he has no knowledge of Kṛṣṇa, we put him either of these categories: mūḍhāḥ, duṣkṛtinaḥ, narādhamāḥ, māyayā apahṛta-jñānāḥ. These are their qualifications. Therefore it is said here, chindanti kovidāḥ, he is neither of these rascals: miscreants, mūḍhāḥ, narādhamāḥ, and māyayā apahṛta-jñānāḥ. Kovida, very intelligent. Kovidās tasya ko na kuryāt kathā-ratim. Anyone who has understand that simply by hearing about Kṛṣṇa, talking about Kṛṣṇa, working for Kṛṣṇa, one can become released from this entanglement, who will not accept it? For example, just see in the Western countries; all the younger generation, they are so much addicted to intoxication. And the government is spending millions of dollars, how to stop it. But they have become animals. But just see how wonderful is this Kṛṣṇa consciousness movement. Anyone who is coming to us, immediately, by our restriction… Because as soon as he is initiated, he is made to promise no illicit sex, no meat-eating, no intoxication, no gambling. From that very date he gives up everything. And here are so many samples attending.(?)

So chindanti karma-granthi-nibandhanam. Immediately. It is not story. It is practical. Karma-granthi-nibandhanaṁ kovidās tasya chindanti. They are trying so much. That, we have got very practical experience, that even one cannot give up drinking tea. It is very difficult. Nobody can give up drinking tea. Nobody can give up smoking. And what to speak of meat-eating and gambling and illicit sex. But Kṛṣṇa consciousness is so nice that even children, boys, young boys and girls, they give up very easily, simply coming to Kṛṣṇa consciousness. So this is a fact: chindanti kovidās tasya, simply by hearing about Kṛṣṇa, simply chanting about Kṛṣṇa… There is no other medicine. There is no other magic or mystic power. So they are giving up. If we take sincerely Kṛṣṇa consciousness, all these things, entanglements, will immediately be vanquished. That's a fact. Kovidās tasya. Chindanti kovidās tasya ko na kuryāt kathā-ratim.

So this is the easiest process. If one is very, very intelligent, then he takes to Kṛṣṇa consciousness, surrenders to Kṛṣṇa, and his life becomes successful, he becomes free from so many addictions… This is the result of Kṛṣṇa consciousness. Yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ [SB 5.18.12]. Simply by becoming a devotee of Kṛṣṇa, all the good qualities of the demigods… Demigods… Just like Lord Brahmā, Lord Śiva, Nārada. There are many, many demigods. They are good qualified. Otherwise, how they are posted in such exalted position? They are very qualified. So simply by becoming Kṛṣṇa conscious, all the good qualities of the demigods, or all godly qualities, will manifest. There is no doubt about it. Bhaktiḥ pareśānubhavo viraktir anyatra… [SB 11.2.42]. They will be reluctant. Paraṁ dṛṣṭvā nivartate [Bg. 9.59]. They will find something so nice that they will give up all this nonsense. This is the process. Unless you give something better, how one can give up his bad habits?

Just like Caitanya Mahāprabhu. He delivered Jagāi-Mādhāi. They were all this: addicted to illicit sex, meat-eating, drinking and intoxication, gambling. That was their business. So Nityānanda Prabhu went to deliver them, that "First of all, these rascals should be delivered." Therefore He went there. They were very angry. They hurt Him by throwing one stone on His forehead, and blood came out. Still, Nityānanda Prabhu said, "All right, I don't mind. Please chant Hare Kṛṣṇa." This is preaching, Nityānanda. But when Lord Caitanya heard it, He became very angry. He wanted to kill them immediately. So Nityānanda Prabhu requested that "In this incarnation You have promised not to accept any weapons. Please become," I mean to say, "kind upon them." This is the person… This is the business of guru. Guru introduces with God and prays to God, "Please excuse him." This is guru's business. And by the request of guru, God agrees to excuse him. This is the process.

So Caitanya Mahāprabhu simply asked them that "I can accept you simply if you agree not to commit any more sinful activities." This is the condition. Not that you go on with your sinful activities and go on chanting also. This is called nāmno balād yasya hi pāpa-buddhiḥ. There are many persons, they think, "Oh, we are expert in chanting. So in the morning let us commit all kinds of sinful activities, and in the evening I shall chant. It will be counteracted." Not that kind of chanting required. That is offense, greatest offense. Nāmno balād yasya hi pāpa-buddhiḥ. One must give up for good all the propensities for sinful activities. Then take to Kṛṣṇa consciousness and it will act. Otherwise, if you go on keeping both the lines, that "Whole day I shall commit all sinful activities, and at night I shall chant…" Just like in Christian church, there is a system, confession at the end of the week. They go to the church and they confess before the priest, "I have done so many sinful activities." So pray something and he says, "All right, excused." Again, from Monday, he begins sinful activities. Yes. Not like that. Once you stop sinful activities, you cannot commit again. Then Kṛṣṇa will save you. Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi [Bg. 18.66]. Kṛṣṇa is not so fool that you simply once surrender to Him and then commit sinful activities and again surrender to Him. No. That will not be allowed. Kṛṣṇa can excuse you once or twice, but if you commit… [break] …offense, then it will act and people will be benefited. Chindanti kovidās tasya ko na kuryāt kathā-ratim.

So kathā-rati, attraction for kṛṣṇa-kathā. Simply let us hear, let us chant, let us think of Kṛṣṇa. That will make us very much rapidly progressive on the spiritual path.

Thank you very much. Hare Kṛṣṇa. [break] Five rasas are primary and seven rasas are secondary. This… (end)

720819SB.LA

Śrīmad-Bhāgavatam 1.2.16

Los Angeles, August 19, 1972

Pradyumna: (leads chanting, etc.)

śuśrūṣoḥ śraddadhānasya

vāsudeva-kathā-ruciḥ

syān mahat-sevayā viprāḥ

puṇya-tīrtha-niṣevaṇāt

[SB 1.2.16]

Translation: "O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vāsudeva."

Prabhupāda: Mahat-sevāṁ dvāram āhur vimukteḥ [SB 5.5.2]. In another place it is said, mahat-sevā, rendering service to the pure devotee, mahat. Mahat means who is great soul. Who is great soul? Great soul means who is twenty-four hours engaged in the service of the Lord. In the Bhagavad-gītā, the description of mahat, mahātmā, is given there:

mahātmānas tu māṁ pārtha

daivīṁ prakṛtim āśritāḥ

bhajanty ananya manaso

jñātvā bhūtādim avyayam

[Bg. 9.13]

This is the mahātmā. They are under the daivī-prakṛti. Daivī-prakṛti. There are two kinds of prakṛtis. We have studied in Bhagavad-gītā: aparā-prakṛti, parā-prakṛti. So parā-prakṛti, or nature, transcendental nature, that is called daivī-prakṛti. Just like we are trying to be under the guidance of Rādhārāṇī, daivī-prakṛti. Prakṛti means woman, and daivī, transcendental woman. And those who are materialists, they are under the mahā-māyā, material energy, Goddess Kālī, Durgā. They are the symbolic representation of material energy.

So those who are materialists, they take shelter of the material energy, and those who are transcendentalists, they take shelter of the transcendental nature. So those who are mahātmā, they take shelter of the transcendental prakṛti. So we have to render service to such person who is under the protection of the transcendental nature. That is called mahātmā. A mahātmā, this word you have heard. A mahātmā's description is mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ [Bg. 9.13]. Mahātmā has nothing to do with this material world; he is simply under the care of the transcendental prakṛti.

So śuśrūṣoḥ, śuśrūṣoḥ śraddadhānasya [SB 1.2.16]. Those who are engaged in hearing with faith, śraddadhāna… Ādau śraddhā. Without faith, you cannot make any progress. This is the beginning of spiritual life. Ādau śraddhā. "Oh, here is…, Kṛṣṇa consciousness is going on. It is very nice. They are preaching nice." People still, they are praising our activities. If we keep our standard, then they will appreciate. So this is called śraddhā. This appreciation is called śraddhā, śraddadhānasya. Even he does not join, if one says, "Oh, it is very nice, it is very… These people are good." Sometimes they, in papers they say that "These Hare Kṛṣṇa people are nice. We want more of them." They say. So this appreciation is also an, also a lift for such person. If he doesn't hear, doesn't come, simply one says "It is very nice. Yes." Just like small children, a baby, he's also appreciating, trying to stand up with his cymbal. Appreciating. From the very beginning of life, appreciating, "It is nice." He knows or does not know, it doesn't matter. Simply appreciation is giving him a touch of spiritual life. It is so nice. Śraddhā. If they do not go against, simply appreciate, "Oh, they are doing nice…" So development of spiritual life means development of this appreciation, that's all. But degrees, there are appreciation.

So śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ. In the previous verse, it has been explained, yad anudhyāsinā yuktāḥ. One has to be engaged always thinking. This is the sword. You have to take this sword of Kṛṣṇa consciousness. Then you become free. The knot is cut by this sword. So… Now how we can get this sword? That process is described here that you simply, with faith, you try to hear. You'll get the sword. That's all. Actually, our this Kṛṣṇa consciousness movement is spreading. We are getting the sword one after another, simply by hearing. I started this movement in New York. You all know. I had no actually any sword. Just like in some religious principles, they take the religious scriptures in one hand and another hand, sword: "You accept this scripture; otherwise, I'll cut your head." This is also another preaching. But I had also sword, but not that kind of sword. This sword-to give chance people to hear. That's all.

Vāsudeva-kathā-ruciḥ. So as soon as he gets a ruci… Ruci. Ruci means taste. "Ah, here is Kṛṣṇa talks, very nice. Let me hear." This very much you get the sword, immediately. The sword is in your hand. Vāsudeva-kathā-ruciḥ. But the ruci comes to whom? This taste? Because, as I have several times explained, the taste, just like the sugar candy. Everyone knows it is very sweet, but if you give to a man who is suffering from jaundice, he'll taste it's bitter. Everyone knows sugar candy is sweet, but the particular man who is suffering from disease, jaundice, he will taste the sugar candy as very bitter. Everyone knows it. That's a fact.

So ruci, the taste for hearing vāsudeva-kathā, kṛṣṇa-kathā, this materially diseased person cannot taste. This ruci, taste. To get this taste there are preliminary activities. What is that? First thing is that appreciation: "Oh, it is very nice." Ādau śraddhā, śraddadhāna. So śraddhā, the appreciation, this is the beginning. Then sādhu-saṅga [Cc. Madhya 22.83]. Then mixing: "All right, these people are chanting and talking of Kṛṣṇa. Let me go and sit down and let me hear more." This is called sādhu-saṅga. Those who are devotees, to associate with them. This is the second stage. The third stage is bhajana-kriyā. When one is associating nicely, then he will feel, "Why not become a disciple?" So we receive application, "Prabhupāda, if you'll kindly accept me as your disciple." This is the beginning of bhajana-kriyā. Bhajana-kriyā means to be engaged in the service of the Lord. This is the third stage. Then anartha-nivṛttiḥ syāt.

As soon as one is actually doing bhajana-kriyā… Bhajana-kriyā means chant Hare Kṛṣṇa mantra and observe the regulative principles. To observe the regulative principles means anartha-nivṛttiḥ syāt. Anartha means all rascal habits are immediately vanquished. Just like we say "No illicit sex." So this is only a rascal habit, illicit. "You can marry a boy or girl. If you like, you can have sex." No. They'll not agree. They will agree to that rascal habit, illicit sex. "You want sex? All right. Take a wife, take a husband." But no, they want illicit, without marriage. Married wife left aside, another illicit. This is anartha, rascaldom.

According to Vedic civilization, because man is very aggressive, so he's allowed to accept more than one wife. He's allowed. Generally, female population is greater than the male population. So the Vedic principle is that every girl must be married by the guardian, father. A father's duty is, as soon as girl is thirteen years old, fourteen years old, it is the duty of the father, or in the absence of father, it is the duty of elder brother to get her married. Some way or other, find out any husband. Yes. So if every girl has to be married, and if the female population is greater, then where to get so many husbands? Therefore it is very nice system that one man can marry more than one wife. That is natural.

So in Vedic system a husband can marry… Why others? Kṛṣṇa, He married 16,000 wives. But not like us. He was present in the house of 16,000 wives by 16,000 forms. Every, each and every wife had palatial building, establishment. Each wife had ten sons. Not that because He has married 16,000, He cannot meet all of them. No. So that is Kṛṣṇa; He is God. But even common man… Just like Kṛṣṇa's father, he had also sixteen wives. Kṛṣṇa is one wife's son. Vasudeva… Subhadrā is another wife's daughter. Balarāma is another wife's son. So in order to stop this rascaldom, that a human, I mean to say, man, he's allowed: "Marry them. Keep them nicely. Give them apartment. Give them nice food, nice dress, nice ornament. You enjoy." But rascaldom means "No, without responsibility I shall make phish, phish, phish" that's all.

So this rascaldom, so long the rascaldom is not gone, illicit sex, intoxication… These are called anartha. Anartha. Unnecessarily they have created this atmosphere, illicit sex, intoxication. What is the use of intoxication? There is no need. Just like in our society there is no intoxication. We don't take tea, we don't smoke. Are we dying for that want of tea or smoke? No. Therefore it is anartha; it is unnecessary. So first stage is appreciation, śraddhā. Second stage is associating with the devotees. Third stage is to be engaged in devotional service. And if one is actually executing the rules and regulations of devotional service, naturally he'll be freed from this rascaldom. Anartha-nivṛttiḥ syāt. Then next stage is niṣṭhā, faith. That faith, beginning faith, becomes strong, fixed up. Then ruci this ruci, taste. Just like immediately, the person suffering from jaundice cannot taste sugar candy as sweet, but the sugar candy is the only medicine for him. He is to be given sugar candy, and in this way, as the disease is cured, he comes to this taste stage, "Oh, it is nice, it is sweet." (aside:) Don't do that.

So, to come to the stage of taste, you have to first go through the so many… Not so… Five stages.

ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā

tato 'nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ

[Cc. Madhya 23.14-15]

This ruci. Vāsudeva-kathā-ruciḥ. Śuśrūṣoḥ śraddadhānasya [SB 1.2.16]. So if you continually hear with faith and appreciation, then you will come to the stage of tasting, "Yes." Taste means, if you like it, that is called taste. Not that by force one has to eat something. Unless he has got a taste for it… Just like if we are forced to eat meat, we cannot eat, because we have no taste for it. But another, as soon as you give a plate of meat, immediately, voracious eating. Yes. Because he has got the taste for it. So this taste is required. Then you get the sword, yad anudhyāsinā. If there is taste, then you can very nicely go on chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare,/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Because taste.

Just like Rūpa Gosvāmī, he increased the taste. They were liberated souls. Therefore, he is writing that "If I could possess millions of tongue and trillions of ear, then I could nicely chant and hear." And so far we are concerned, because we have no taste, that sixteen rounds is also very difficult job. Because we have no taste. Why there is no taste? Because we are lacking in that previous processes. Bhajana-kriyā.

So one after another, to get that sword, it, they requires this qualification: ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. Then there is taste. Now how this taste is created, that is also explained in the next line. Syān mahat-sevayā. Mahat-sevayā. Mahat means… I have already explained. A devotee, pure devotee, whose…, who has no other business than to serve Kṛṣṇa, he is called mahat. So one has to engage himself in the service of the pure devotee. As soon as we serve a pure devotee… As it is spoken by Viśvanātha Cakravartī Ṭhākura, yasya prasādād bhagavat-prasādaḥ **. Yasya prasādāt. If you satisfy a pure devotee by your service, then, even there is some discrepancies, you get all these qualities. Syān mahat-sevayā rājan. Syān mahat-sevayā viprāḥ. Viprāḥ. All the audience members hearing Sūta Gosvāmī, they were all brāhmaṇas. Otherwise, how they will have got taste? Brāhmaṇa, Vaiṣṇava, they have taste. Not the śūdras. Because at the present moment there are śūdras, they are lacking taste. But our propaganda is, by some way or other, even they are śūdras, even they're demons, we are creating the taste. That is our Kṛṣṇa consciousness movement. Even there is…, there is no taste for vāsudeva-kathā-ruciḥ, still, our process is so nice that we create the taste. Nobody was interested in Kṛṣṇa consciousness, but there are thousand now. How? Because we are trying or we have created the taste, by this process.

The process will be explained in the next verses very nicely, but the main principle is to hear. To hear and… That is also natural. If we are pure, then we shall be naturally inclined to hear. Just like child. He is not taught, he is not educated, he has no knowledge, but he is also trying to hear. He's trying to get up and join us. It is natural. Because in everyone's heart that kṛṣṇa-bhakti, or devotional service to Kṛṣṇa, is there. But it has been covered by material dirty things. So this chanting of Hare Kṛṣṇa mantra is ceto-darpaṇa-mārjanam [Cc. Antya 20.12], to cleanse that dirty things. The more you chant, more you hear, then the dirty things on the heart will be cleansed. And plus, if you engage yourself to carry out the orders, to satisfy a pure devotee… Syān mahat-sevayā viprāḥ, puṇya-tīrtha-niṣevaṇāt… Puṇya, pious. These are pious activities. Tīrtha, tīrtha, a saintly person is called tīrtha. And niṣevaṇāt. In other places also, the same thing is… Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. Mahat-sevām, serving the pure devotee, is the path of liberation. Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. And if we become too much sexually inclined, then it is the path of darkness. Two paths are there. Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam. Not only to become personally very much sexually inclined, if you associate with a person who is sexually inclined, then you will fall down in the hell. Yoṣitāṁ saṅgi-saṅgam.

So we should be very much careful about this. Married life sex is allowed. Nothing else. That is sinful. Kṛṣṇa says, dharmāviruddhaḥ kāmaḥ. Lust, lust which is sanctioned by religious principles… Sanctioned means… This is sanction: you can have sex life in married life, not otherwise. If you want, more wife. But not more husband. No, that is not allowed. More wife is allowed. A man can have more wives, but woman cannot have more husband. Of course, in special cases, that is another… But generally, this is the rule. This is Vedic civilization. So as far as possible, we shall try to avoid this illicit sex, because that is very detrimental for advancing in the path of spiritual life. Therefore our first principle is no illicit sex. Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam.

So things are difficult, at the same time very easy, provided we are determined that "In this life, I shall go back to home, back to Godhead." So these are the processes. So? Purport?

Pradyumna: "The conditioned life of a living being is caused

by his revolting against the Lord…"

Prabhupāda: That's all right, no time. Now chant Hare Kṛṣṇa. (end)

721027SB.VRN

Śrīmad-Bhāgavatam 1.2.16

Vṛndāvana, October 27, 1972

Pradyumna: (leads chanting, etc.)

śuśrūṣoḥ śraddadhānasya

vāsudeva-kathā-ruciḥ

syān mahat-sevayā viprāḥ

puṇya-tīrtha-niṣevaṇāt

[SB 1.2.16]

Translation: "O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vāsudeva."

Prabhupāda:

śuśrūṣoḥ śraddadhānasya

vāsudeva-kathā-ruciḥ

syān mahat-sevayā viprāḥ

puṇya-tīrtha-niṣevaṇāt

[SB 1.2.16]

So our purpose is, as described in the previous verses, how to become Kṛṣṇa conscious. Our present consciousness is absorbed in so many external subject matters. One is self-centered, bodily conscious; some of them are family-wise, family conscious. Some of them, community conscious, society conscious, nation conscious, or international conscious. Utmost. No more, finish their business. But still, you have to extend more and more. "International" means within this u…, within this planet. But what is this planet? It is only insignificant spot within the universe. So if you increase your consciousness more and more, then it may be interplanetary consciousness. But what is this interplanetary? This universe contains millions of planets. That's all right. But there are millions of universes also. Yasya prabhā prabhavato jagad-aṇḍa-koṭi [Bs. 5.40]. Not only one universe. This universe which we are seeing, this is only one of them. Caitanya Mahāprabhu compared this universe… One devotee, he requested Caitanya Mahāprabhu, "My Lord, You have come. Please liberate all the people of this universe. And if they are sinful, so all their sins, I may take, but they may be delivered." This is Vaiṣṇava philosophy. "Others may be delivered by the grace of the Lord. I may rot in the hell. That doesn't matter." Not that, "First of all I go to the heaven, and others will rot." This is not Vaiṣṇava philosophy. Vaiṣṇava philosophy is, "I may rot in hell, but others may be delivered." Patitānāṁ pāvanebhyo vaiṣṇavebhyo namo namaḥ.

Vaiṣṇava is meant for all the fallen souls. Just like a very good example: Lord Jesus Christ. According to the Christian idea, he took all the sins of all people and he sacrificed his life. Very good example. Similarly, Haridāsa Ṭhākura also. There… Nityānanda Prabhu. The Vaiṣṇava is always eager how to deliver all these fallen souls rotting in the hell of māyā. Therefore it is recommended, syān mahat-sevayā. You have to take shelter of a mahat. Mahat means mahātmā or Vaiṣṇava. Sa mahātmā sudurlabhaḥ. That mahātmā, simply by dressing like me with a saffron cloth, does not become a mahātmā. The mahātmā is described in the Bhagavad-gītā:

bahūnāṁ janmanām ante

jñānavān māṁ prapadyate

vāsudevaḥ sarvam iti

sa mahātmā sudurlabhaḥ

[Bg. 7.19]

There are many mahātmās, but one who has understood Vāsudeva, Kṛṣṇa, is the cause of all causes…

īśvaraḥ paramaḥ kṛṣṇaḥ

sac-cid-ānanda-vigrahaḥ

anādir ādir govindaḥ

sarva-kāraṇa-kāraṇam

[Bs. 5.1]

He's mahātmā. One who knows that Kṛṣṇa, Vāsudeva, the Supreme Personality of Godhead, is the origin of everything… Kṛṣṇa also says in the Bhagavad-gītā,

ahaṁ sarvasya prabhavo

mattaḥ sarvaṁ pravartate

iti matvā bhajante māṁ

budhā bhāva-samanvitāḥ

[Bg. 10.8]

Actually, one who knows things as they are, they understand, vāsudevaḥ sarvam iti [Bg. 7.19], "Vāsudeva, Kṛṣṇa, is the root of everything." Here also it is stated that śuśrūṣoḥ śraddadhānasya vāsudeve, vāsudeva-kathā-ruciḥ [SB 1.2.16]. To know, to become inquisitive about Kṛṣṇa, to know about him, this is required. This is Kṛṣṇa consciousness.

In Caitanya-caritāmṛta it is said,

siddhānta baliyā citte nā kara alasa

ihā ha-ite kṛṣṇe lāge sudṛḍha mānasa

[Ādi 2.117]

Siddhānta, to become a pure devotee, a staunch devotee of Kṛṣṇa, one has to learn about Kṛṣṇa. Kṛṣṇa is, therefore, coming personally to teach us what He is. That is required. Vāsudeva-kathā-ruci [SB 1.2.16]. Our life is meant for becoming Kṛṣṇa conscious. Ruci. This ruci is very important thing. Ruci means… Just like we like to eat some favorable food. That is called ruci. Somebody is interested in eating some salty food, somebody's interested some sweet food, spicy food… Just like we have got taste for different types of food, similarly, when we shall increase our taste, propensity for Kṛṣṇa, that is the beginning of our perfection. Before that, we are in the material consciousness. When we increase the taste for Kṛṣṇa, for understanding Kṛṣṇa… This ruci comes when one is actually liberated. This ruci. Tato 'nartha-nivṛttiḥ syāt. First of all, śraddadhānasya. As it is stated here, śraddhā, faith. Kṛṣṇa is… Kṛṣṇa says that mattaḥ parataraṁ nānyat kiñcid asti dhanañjaya [Bg. 7.7], "There is no more superior authority than Me." Mattaḥ parataraṁ na anyat. Na, "Nobody else. I am the Supreme." So when we have faith in this explanation of Kṛṣṇa…

As Arjuna said… Arjuna, after hearing Bhagavad-gītā, he said, sarvam etad ṛtaṁ manye yad vadasi keśava [Bg. 10.14], "My dear Kṛṣṇa, whatever You are saying, I accept them in toto, word for word." This is required. Not that I give up this portion, I give up that portion, whatever is to my purpose… Just like sometimes the politicians, scholars, they also try to understand Bhagavad-gītā. Because Bhagavad-gītā is very authoritative book, they want to exploit. They do not understand what is Bhagavad-gītā. Otherwise they would have preached Kṛṣṇa. Because what is Bhagavad-gītā? Bhagavad-gītā is Kṛṣṇa, Kṛṣṇa, the supreme. That is to be taught. That is to be understood. That is Bhagavad-gītā. Not that keeping Bhagavad-gītā in front, a scapegoat, I become great politician and great scholar and give my own opinion: "In my opinion, it is like this." This is nonsense. What you are? Your opinion? We don't care, we don't care for all these nonsense who gives his own opinion as if Kṛṣṇa left something to be opined by another rascal. This is their business. He becomes greater than Kṛṣṇa, to interpret Kṛṣṇa's words. This is rascaldom. We don't accept.

We accept yad vadasi keśava, following the footsteps of Arjuna, who directly understood Bhagavad-gītā. He said, "My dear Kṛṣṇa, whatever You say, I accept them as it is." Then others may say, "Well, Arjuna was Kṛṣṇa's friend. So just to flatter Him, he might have said like that." No. Arjuna gave immediately evidences that "I…, not only I accept You, but great personalities like Vyāsa, Nārada, Devala, Asita, and many others." Authorities. Just like when you speak something in the legal court, you give evidences from other judgement, authorities. That is a good case. Similarly, Arjuna accepted Kṛṣṇa as the Supreme Personality of Godhead. Paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. "My dear Kṛṣṇa, I accept You. You are the Supreme Brahman." Brahmeti bhagavān, paramātmeti bhagavān iti śabdyate. Brahmeti bhagavān, paramātmeti bhagavān iti śabdyate. Therefore Bhagavān is paraṁ brahma. Simply impersonal Brahman-realization is not finishing the business. You have to go further, further, further. In the Īśopaniṣad, it is said, "My dear Lord, kindly wind up Your blazing effulgence so that I can see You actually." That is stated in the Īśopaniṣad.

So one should not be, I mean to say, amazed simply by realization of impersonal Brahman. There is further business. Brahmeti paramātmeti. Just like we are experiencing daily the sunshine. So if we become satisfied with the sunshine only-"Now we have come to the light"-that is not perfection. You go to the sun planet. Because from there, from the sun planet, the sunshine is coming out. So the source of sunshine is the sun planet. But unfortunately, it is very difficult to enter into the sun planet. And if you enter into the sun planet, you'll find there is a predominating deity whose name is Vivasvān, god, sun-god. These are the statements. As Bhagava…, Bhagavad-gītā says,

imaṁ vivasvate yogaṁ

proktavān aham avyayam

vivasvān manave prāha

manur ikṣvākave 'bravīt

[Bg. 4.1]

So formerly people used to go to the sun planet. It requires such yogic mystic power. Just like Durvāsā Muni. He used to travel all over the universe, and beyond the universe. He reached to the Vaikuṇṭha planets also by yogic power, and he returned within one year. So it is possible. You can go. The yogis, the perfect yogis, they can transfer them to any planet they desire. Any planet they desire. These are stated in the śāstras, in the Bhāgava…, Śrīmad-Bhāgavatam.

So to become Kṛṣṇa conscious, that is the highest perfection of life. Paraṁ Brahman. Paraṁ Brahman. Brahman, impersonal effulgence. Just like the sunshine. Then localized sun, the sun globe. Then further, if you able to enter the sun globe, you'll find there is a predominating deity. There are also cities and palaces-everything, just like this planet. But this planet is made prominently of earth, and that planet is one of the elements, material elements, earth, water, fire, air. So if this planet is made of earth, why not other planet made of fire? What is the scientific reason to deny it? Because I cannot live in the fire, it does not mean other living entities cannot live there. There are different kinds of living entities. Just like you cannot live within the water, within the ocean, but there are other living entities… Just like fish. They live very comfortably within the water. So why should we conclude that there is no life in the sun planet or moon planet? This is not perfect knowledge. From Vedic books we can understand that this moon planet is one of the heavenly planets and people live there. They are demigods. Their duration of life is very long. And one can go to that planet by performing the rituals. They are described. In the Bhagavad-gītā also it is said, yānti deva-vratā devān. If you are serious to go to the planets where demigods live, you can go. There are rules and regulations, rituals. Just like if you want to pass law examination, you prepare for that examination, and you pass, you become a lawyer. You become an engineer. Similarly, any planet you want to go, you prepare in this life. Don't degrade yourself to become again cats and dogs, but you prepare yourself to be promoted to the other, higher planetary system… As it is stated in the Bhagavad-gītā, ūrdhvaṁ gacchanti sattva-sthāḥ [Bg. 14.18]. You can go there.

Kṛṣṇa says,

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

So there is another planet… Not another planet, another nature, sanātana. Paras tasmāt tu bhāvo 'nyo 'vyakto 'vyaktāt sanātanaḥ [Bg. 8.20]. There is another nature, eternal nature. That is called Vaikuṇṭhaloka. Yad gatvā na nivartante tad dhāma paramaṁ mama [Bg. 15.6]. Every dhāma, every place, is Kṛṣṇa's. He's the supreme proprietor. Sarva-loka-maheśvaram [Bg. 5.29]. "I am the proprietor." But there are differentiation, paraṁ dhāma and aparaṁ dhāma. This is aparaṁ dhāma. This material world is aparaṁ dhāma, inferior nature. These are stated in the Bhagavad-gītā. Apareyam itas tu viddhi me prakṛtiṁ parām. Itas tu viddhi me prakṛtiṁ parām. There is another prakṛti, another nature. There is Vaikuṇṭhaloka. Not one, two, but millions, unlimited. And the topmost planet is called Goloka Vṛndāvana. That is mad-dhāma, Kṛṣṇa says, or tad-dhāma.

So all these informations are there. Simply we have to know. Unfortunately, because we are too much materially absorbed, we cannot understand. We cannot understand. Neither we are very much interested to know. So vāsudeva-kathā-ruciḥ. There is no ruci because they are conditioned by the material nature, by the three modes of material nature: sattva-guṇa, rajo-guṇa… Tamo-guṇa is the lowest, rajo-guṇa is the via media, and one who is the sattva-guṇa, he can understand. Therefore the whole Vedic civilization is meant for making people brāhmaṇa. Not to keep him in ignorance, not to keep him in the position of a śūdra. The whole Vedic scheme is that from the lowest grade of li…, existence, one can be elevated to the highest grade. Śudhyanti. Śudhyanti, purification. That is purification. In ordinary life also, there are purificatory methods, daśa-vidha-saṁskāra. That purificatory method begins before the birth, which is called garbhādhāna-saṁskāra. Not that a man, a high-caste brāhmaṇa or kṣatriya or even vaiśya… Especially brāhmaṇa and kṣatriya. Especially brāhmaṇa. He's not meant for giving birth to a child like cats and dogs. He has to observe the garbhādhāna-saṁskāra. In the śāstra it is said in a brāhmaṇa family, if the garbhādhāna-saṁskāra is not observed, he immediately falls down to the śūdra class.

Kalau śūdra-sambhavaḥ. Because this garbhādhāna-saṁskāra is not observed, therefore it is to be taken, accepted, everyone is a śūdra. But the Kṛṣṇa consciousness movement is to again elevate the śūdra to the standard of brāhmaṇa. This is the Kṛṣṇa consciousness movement. Because without brāhmaṇa… Just like without head, what is the value of your body? Brāhmaṇa means the head.

mukha-bāhūru-pādebhyaḥ

puruṣasyāśramaiḥ saha

catvāro jajñire varṇā

guṇair viprādayaḥ pṛthak

Brāhmaṇa means the head. Therefore brāhmaṇa is offered so much respect. Because head, without head, in the head, in the brain, you conceive something, and the hands and legs, they execute the order. Similarly, the head of the society, they should be the brāhmaṇas. They are not interested in capturing political power. No. Brāhmaṇa is to give instruction. We find from Vedic literature. There were committees, privy council committees of great sages and brāhmaṇas. They would give the king advice that "You rule in this way." And if the king is disobedient, sometimes the brāhmaṇas would dethrone them. Or kill them. That was the Vedic system. We find from the life and ruling of Mahārāja Pṛthu, how he was ruling over the world, how he was observing that every community, either brāhmaṇa or kṣatriya or vaiśya or śūdra, they were properly employed. There was no unemployment question. It was the duty of the king to see that not a single man is unemployed. He must be engaged. So they made arrangement like that.

So what is the idea? The idea is to elevate everyone gradually to the position of brāhmaṇa and Vaiṣṇava and thus make their life perfect. That is the scheme of Vedic civilization. Cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ [Bg. 4.13]. Not that "Keep the śūdras or the mlecchas in the downtrodden position, and let me advance." No. Everyone should cooperate. Why the śūdras or mlecchas and yavanas should remain as such? Actually, India's falldown is meant by that process. Nobody cared. So many Muslims, they converted, but the higher caste, they did not care. "Oh, they have become Muslims. Reject them." Why reject? Kṛṣṇa says,

māṁ hi pārtha vyapāśritya

ye pi syuḥ pāpa-yonayaḥ

striyo vaiśyās tathā śūdrās

te 'pi yānti parāṁ gatim

[Bg. 9.32]

Why these Muslims were neglected? Why they were not turned into Vaiṣṇavas, just like we are doing? This is the fault of the leaders. Therefore India is now divided, Pakistan and Hindustan.

So if we actually try to understand Kṛṣṇa and Kṛṣṇa consciousness, there is solution for all the problems of society, of government, and everything. It is not a sentimental movement. Vāsudeva-kathā-ruciḥ. One must increase the taste for understanding Kṛṣṇa. Just like Kṛṣṇa came. He came not only to dance with the gopīs. He took part in politics. He killed so many demons. He established good government. He showed how householders' life. Kṛṣṇa It is all in our Kṛṣṇa book, Śrīmad-Bhāgavatam. He was lying with His beautiful queens, and as soon as there is cock crow, immediately He would rise, early in the morning, three o'clock. The queens will be disgusted: "Now it is early in the morning. Kṛṣṇa will go away." But Kṛṣṇa immediately gave up the company of the wife and immediately rise and immediately take bath and do the needful as it is enjoined in the Vedic performances. He's ideal gṛhastha. He will give in charity every day thirteen thousands of cows to the brāhmaṇas. Read all these things. Don't think that Kṛṣṇa consciousness movement is simply dugdughi.(?) Not dugdughi. It includes everything, all-pervasive. Kṛṣṇa is ahaṁ sarvasya prabhavaḥ [Bg. 10.8], Kṛṣṇa is the root of everything. Therefore anything you conceive of, politics, sociology, philosophy, religion, anything, there is adjustment if you become Kṛṣṇa conscious. That is the Kṛṣṇa consciousness movement.

Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ [Bg. 3.21]. Therefore we want some leading personalities to become Kṛṣṇa conscious so that others will follow. So that others will follow. But if we go some leading personality, minister or prime minister, "Oḥ, we are secular. We have rejected Kṛṣṇa." That's all. Nonsense. What is your value, rejecting your Kṛṣṇa? Harāv abhaktasya kuto mahad-guṇāḥ. You are rejected. You have no good qualification. You have rejected Kṛṣṇa. Therefore we reject you. Harāv abhaktasya kuto mahad-guṇāḥ. Anyone who is not Kṛṣṇa conscious, he has no value. We don't give any value, however he may pose himself as a very great man. No. We say, harāv abhaktasya kuto mahad-guṇāḥ. Mano-rathenāsati dhāvato bahiḥ. "Because you are not Kṛṣṇa conscious, you are hovering on the mental plane. Therefore you must fall down." This is the conclusion of śāstra.

So here it is, śuśrūṣoḥ śraddadhānasya [SB 1.2.16]. Just like you all people have gathered. There is śraddhā, that "Let us hear something about Kṛṣṇa, what Swamiji's spoke, speaking." This is called śraddhā. This śraddhā has to be increased. Then when you come to the point of ruci, vāsudeva-kathā-ruciḥ, that is the beginning of our perfection. At the present moment, there is no ruci, no taste. Vāsudeva-kathā-ruciḥ. There are so many exalted persons, but they have no taste. They have lost all taste. Vāsudeva-kathā-ruciḥ. There are two faults. Either people could not preach properly so that they could not create taste of the people in general… It is not the fault of the people in general. It is the fault of the so-called preachers also. Because they could not create taste, they wanted to take the place of Kṛṣṇa. That was their purpose. Imitation of Kṛṣṇa. Imitation of God. That will not do. You have to create taste. Just like Caitanya Mahāprabhu did. Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te [Cc. Madhya 19.53]. Śrīla Rūpa Gosvāmī, when he first met Caitanya Mahāprabhu, he offered this prayer: namo mahā-vadānyāya, "You are the most munificent incarnation because you are giving Kṛṣṇa. You are giving Kṛṣṇa. You are, You are greater than Kṛṣṇa." Mahā-vadānyāya. Because Kṛṣṇa asked everybody to surrender. He did not give himself immediately. But Caitanya Mahāprabhu. He's also Kṛṣṇa, in the form of devotee, He's giving Himself, "Take me," without any price.

So vāsudeva-kathā-ruciḥ [SB 1.2.16]. People should be educated how to increase the taste for understanding Kṛṣṇa. This is Kṛṣṇa consciousness movement. Everyone should come forward. Āpani ācari prabhu jīvere śikṣāya. One should behave himself as Kṛṣṇa conscious. Then he will be able to make others Kṛṣṇa conscious-not by theoretical knowledge, but by behavior. Āpani ācari prabhu jīvere śikṣāya. So this is required. It is a very, very, very important movement. Any leader of the society, any political leader, any social leader, they should study. Our only request is that "Please try to understand this Kṛṣṇa consciousness movement." Just like in the Caitanya-caritāmṛta kaṛacā says that caitanyera dayāra kathā karaha vicāra. It is not blindly accepting. Vicāra. Just judge yourself how great important this movement is. Caitanyera dayāra kathā karaha vicāra. Vicāra karile citte pābe camatkāra. If you are sober, thoughtful, you'll find it is sublime. It is sublime.

So that is our request. The people who are leaders of the society, they should take this Kṛṣṇa conscious movement very seriously, study, and then give their judgment. And people will be happy.

Thank you very much. (end)

670325SB.SF

Śrīmad-Bhāgavatam 1.2.17

San Francisco, March 25, 1967

Prabhupāda:

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt-satām

[SB 1.2.17]

Kṛṣṇa, this sound, transcendental sound. Kṛṣṇa means the highest pleasure. Highest pleasure. Everyone, every living being, is seeking after pleasure, but he does not know how to seek pleasure. Therefore in this material conception of life we are being frustrated in every step for satisfying our pleasure. Because we have no information from which platform we can have pleasure. That we are discussing for the last few weeks, that we are not this body. We are consciousness. Not exactly consciousness. Consciousness is the symptom of my real identity. I am pure soul. I am merged within this material body… And the modern material science, they have no stress of it. Therefore they are sometimes misled about this understanding of the spirit soul. But the spirit soul is a fact. And everyone can understand by the presence of consciousness. Any child can understand. The consciousness is the symptom of the spirit soul. So the whole process now we are trying from the Bhagavad-gītā is to bring one to get him on the platform of consciousness. And if we act from the platform of consciousness, then we may not be pushed again into the platform of this bodily conception. And if we can continue that platform, if we continue to act on that platform of consciousness, then, at the end of this body, not even at the end of this body, even in the presence of this body, we shall be free. We shall be free from material contamination. Our spiritual life will be revived and the result will be that in our next life, next life, after leaving this body, we shall have our full spiritual life eternally.

Spirit is described… We have already discussed on this point that the spirit is eternal. Na hanyate hanyamāne śarīre: [Bg. 2.20] "Even after the destruction of this body, the consciousness is not destroyed." That continues. Rather, consciousness transferred to another type of body makes me again alive to the material conception of life. And that is also described in the Bhagavad-gītā. Yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram [Bg. 8.6]. At the time of death, if our consciousness is pure, then it is sure that next life is not material. Next life's pure spiritual life. But if our consciousness is not pure at the point of the verge of death, just leaving this body, then we have to take again this material body. That is the process going on by nature's law. We have got our finer body. This is gross body. The body which you are seeing, which I am seeing, this is gross body. Just like shirt and coat. Within your coat, there is shirt, and within your shirt, there is a body. Similarly, the pure soul is covered by shirt and coat. The shirt is mind, intelligence and false ego. Mind, intelligence and false ego. False ego means that the wrong conception that "I am matter. I am something, product of this material world." This wrong conception makes me localized. Just like because I have taken my birth in America, therefore I think myself American. Because I have taken my birth in India, therefore I think myself as Indian. But as pure soul, I am neither Indian nor American. I am pure soul. Because this is designation. This American, or Indian, or German, or Englishman, or cats and dogs and this and that, black and white, all these are designations. Spiritual consciousness means to become free from all these designations.

So that freedom is achieved when we are in constantly touch with the supreme spirit, Kṛṣṇa. That supreme spirit is Kṛṣṇa. So this assembly which we are trying to conduct is just to keep in touch constantly with Kṛṣṇa. Kṛṣṇa, Kṛṣṇa can be in constantly companion with us. Because He's omnipotent, God is omnipotent, therefore He can be exactly in touch with us by His words. His words and He are not different. That is omnipotency. Omnipotency means in everything relating to Kṛṣṇa has the same potency. Just like here in this material world the…, if you want water, you are thirsty, if you want water, then this water, simply calling, simply saying repeatedly, "water, water, water, water, water," will not satisfy your thirst. Because this word has not the same potency as water itself. You require the water as it is. Then your thirst will be satisfied. But in the transcendental, in the absolute world, there is no such difference. Kṛṣṇa and Kṛṣṇa's name and Kṛṣṇa's words and Kṛṣṇa's qualities, Kṛṣṇa's pastimes-everything is Kṛṣṇa. Somebody, some people argues that "Arjuna was talking with Kṛṣṇa. So Kṛṣṇa was present before him, whereas my case, Kṛṣṇa is not present. So how I can get direction?" That is not the fact. Kṛṣṇa is present by His words, this Bhagavad-gītā. Kṛṣṇa… Therefore the system is… Of course, here we don't find such facilities, but India, when we speak on the Bhagavad-gītā, or on the Śrīmad-Bhāgavatam, we worship regularly with flower, with other paraphernalia required for worshiping. You see? In the Sikh religion they also, they have no deity, form of the deity, but they worship the book, grantha-sevā. Perhaps some of you who are acquainted with the Sikh community, they, they worship this grantha. Similarly, the Muhammadans also, they worship the Koran. And similarly, in your Christian also, you worship Bible.

So it is a fact that Lord Jesus Christ is present by his words, Bible. Similarly, Kṛṣṇa is present by His words. These personalities, either God or son of God, who come from the transcendental world, they keep their transcendental identity without being contaminated by this material world. That is their omnipotency. We are practiced to say that God is omnipotent. Now, this is His omnipotency. Omnipotency means that He is not different from His name, from His quality, from His pastimes, from His instruction, everything. Therefore the discussion on Bhagavad-gītā is as good as you are discussing certainly with Kṛṣṇa. And not only that; Kṛṣṇa is seated in your heart, in my heart also. Īśvaraḥ sarva-bhūtānām [Bg. 18.61]. God, God is situated in everyone's heart. God is not away from us. He's friendly. He's so friendly that in my repeated change of birth, He's with us. He's trying to see when we shall turn to Him. Rather, He's canvassing. He's canvassing. He's so kind that we may forget Him, but He has not forgotten us. He is with us. Just like the father never can forget the son, however the son may forget the father. That is, that is natural. Similarly, God is the original father of everything, everybody, all living entities. We may have different bodies. That is our shirt-coat. It has nothing to do with our real identity. Our real identity is pure soul. That pure soul is the part and parcel of the Supreme Lord. Mamaivāṁśo jīva-bhūtaḥ [Bg. 15.7]. You'll find in Bhagavad-gītā. And that part and parcel of the Supreme Lord is encaged in this material body. And you'll find in Bhagavad-gītā that the Lord has said,

sarva-yoniṣu kaunteya

mūrtayaḥ sambhavanti yāḥ

tāsāṁ brahma mahad yonir

ahaṁ bīja-pradaḥ pitā

[Bg. 14.4]

"My dear Arjuna, whatever forms of life you are seeing…" There are eighty-four lakhs species of life. That means eight millions and four hundred thousands of different varieties of life. Not one, two, three or one thousand, three thousand. No. We have not seen. Even the biologists, or the anthropologists, they cannot calculate. But from authoritative, revealed scripture we get this information that there are eight, eight, 8,400,000's of species of life of which human beings, they are divided into 400,000's species of life. And eighty, eighty million, eight million, there are other species of life. But Kṛṣṇa, the Supreme Lord, claims that all of them, never mind, either he is bird or beast or man or a snake or whatever he may…, god, or semi-god, demigod, anything, whatever… "There are different forms, but apart from the forms, real identity is that all of them, they are My sons. I am actually bīja-pradaḥ pitā, seed-giving father." Just like the father gives the seed, and the mother receives the seed, and the body is formed according to the mother's body. And when the body is completely formed, it comes out, either from cats, either from dog, either from man, or anything. That is the process of generation. The father gives the seed, and it takes, emulsified, two kinds of secretion within the womb of the mother, and in the first night the body is formed like a pea. Then gradually it develops. There are certain holes, the nine holes. They first of all come out, nine holes. We have got nine holes, two eyes, one mouth, two ears, and penis, and so many things. So when they are fully developed, they come out. And according to their last karma, or action, they get this body and enjoy, or suffer. That is the process of birth and death which is going on. And after finishing this life, again dies, again enters into the moth…, womb of the mother, again gets another type of body, again comes out. This is going on. This is going on.

So we should be very much intelligent that "How long we shall continue this repetition of birth and death and change of body?" Any intelligent man… That is the prerogative of the human form of life. That is the prerogative. He can stop this process, repetition of birth and death. He can get his real, actual spiritual form again and be blissful, full knowledge and eternal life. That is the whole process. So we should not miss this. And the whole thing begins just what we have begun now, now, this chanting and hearing. I wanted to point out that this chanting and hearing is as good as actual association of Kṛṣṇa. That is stated in the Bhāgavata, that śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. This, this process is called kīrtana. Even one does not understand the language, still, by hearing only, he acquires some piety. His, his assets become pious life, even he does not understand. It is such powerful. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ… kṛṣṇa-kathā means topics in, in the matter of Kṛṣṇa. The topics in the matter of Kṛṣṇa, there are two, two kinds of topics. One topic is this, Bhagavad-gītā. It is spoken by Kṛṣṇa. It is spoken by Kṛṣṇa. And another kṛṣṇa-kathā, I mean to…, topics about Kṛṣṇa, is this Śrīmad-Bhāgavatam. That is spoken about Kṛṣṇa. So there are two types of kṛṣṇa-kathā, and both of them are equally potent because it is connected with Kṛṣṇa.

Now, in the Bhagavad-gītā… We find that the Bhagavad-gītā is spoken in the Battlefield of Kurukṣetra. Now, what we have to do with the battlefield? We have nothing to do with battlefield. We are here to have some knowledge in the spiritual atmosphere, and why should we bother about the battlefield? No. Because in the battlefield there… [break] The whole battlefield has become Kṛṣṇized. Kṛṣṇized. Just like if there electric charges, electric current, is in some metal, the whole thing becomes surcharged with electricity, similarly, when Kṛṣṇa is interested in some matter, then the whole thing becomes Kṛṣṇized. Otherwise, there was no need of discussing the Battlefield of Kurukṣetra. So that is the omnipotency. Now this omnipotency is described in Śrīmad-Bhāgavatam,

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt-satām

[SB 1.2.17]

Now, simply by hearing the kṛṣṇa-kathā… That means, kṛṣṇa-kathā means… This… kṛṣṇa-kathā, there are many. All the Vedic literatures, they are full of kṛṣṇa-kathā. And all the Vedas means that is also kṛṣṇa-kathā. Any scripture in Veda, that may appear apparently different, but they are meant for kṛṣṇa-kathā. Kṛṣṇa-kathā. Because you'll find in the Bhagavad-gītā that vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. The whole topics, they are meant for kṛṣṇa-kathā. (aside:) You'll excuse me. I am called by nature. I shall… [break] So kṛṣṇa-kathā… śṛṇvatāṁ kṛṣṇa-kathā. If you kindly simply hear about this kṛṣṇa-kathā, topics on Kṛṣṇa, then what will be the result? Because it is pure, transcendental vibration, the result will be śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ stho hy abhadrāṇi. We have accumulated many inauspicious things within our heart due to our material contamination for many, many births. Many, many births. Not only this birth, but many, many last births. So when we surcharge our heart with the kṛṣṇa-kathā, then the result will be… śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ sthaḥ.

Hṛdy antaḥ sthaḥ. Hṛdy antaḥ sthaḥ means the contaminations which we have accumulated within our heart, that will be washed off. That will be washed off so that your heart will be cleansed of all rubbish things. And, as soon as all rubbish things are cleared off, then we are situated in pure consciousness. Because it is very difficult to understand, to eradicate oneself from all the designation. Suppose I am Indian. Is it very easy…? It is not very easy to take it for granted immediately that I am not Indian, I am pure soul? Similarly, anyone, to not identify with this bodily designation, it is not very easy task. But still, if we go on hearing the kṛṣṇa-kathā, as we have begun here, it will be very easy. It will be very easy. You, you make an experiment. You make an experiment how easily you shall be able to get yourself free from all these designations. And as soon as we are free from the designations… What are the freedom? What are the signs of freedom? The signs of freedom…

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt-satām

[SB 1.2.17]

Naṣṭa-prāyeṣv abhadreṣu. Naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā [SB 1.2.18], bhaktir bhavati, bhaktir bhavati naiṣṭhikī, bhavati naiṣṭhikī. Now, as soon as, not cent percent clearance… It is not possible to clear our, I mean to say, rubbish things within our mind all of a sudden or very soon, all things. Even some percentage of the rubbish are cleared off, then at once it happens that our, the influence of the material nature becomes slackened.

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

[SB 1.2.19]

The material nature is working in three modes: goodness, passion and ignorance. Now, ignorance is hopeless life. Passion is too much materialistic. Passion means, one who is influenced by the modes of passion, he wants, he wants this false enjoyment. Although… Because he does not know, he wants to squeeze out the energy of the body to enjoy this matter. That is called modes of passion. And modes of ignorance, they have neither passion nor goodness in the modes of darkness of life. And mode of, modes of goodness is that in that position we can understand, at least theoretically, "What I am, what is this world, what is God, what is our interrelation?" This is the, I mean, stage of the modes of goodness. So by hearing kṛṣṇa-kathā, you will be freed from the two stages of ignorance and passion. You'll be situated in the modes of goodness. At least, you'll have the real knowledge, "What I am." Because in the ignorance… Just like animals… Animals, you see, the animal's life is full of suffering. But still, the animal does not know that he's suffering. Or take the case of a hog. Of course, here in your New York City, no hog is seen, but in village, in India, not only villages, sometimes in towns, we see the hog. Oh, how much miserable life they are, living in a filthy place, eating stools, and always unclean, and anyone sees hog and "Unhh! Nasty." But he, the hog, does not know that he's nasty condition. He's very jolly. (laughs) He's very jolly. The person who's in the upper status of life, he can see that "Oh, this is very nasty life!" The hog is very happy by eating stools and having sex intercourse with the she-hog constantly. Oh, it is getting fat, getting… The hog gets very… Too soon, they become very fatty. Because that spirit of enjoyment is there although the nasty enjoyment… [break]

Then he'll understand what is happiness. So you'll be promoted to that stage of life, goodness.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt-satām

[SB 1.2.17]

Naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā [SB 1.2.18]. Nityam, daily, as a routine, routine work, if you hear this kṛṣṇa-kathā, then the result will be that naṣṭa-prāyeṣu abhadreṣu, when all this accumulation of dirty things in our heart accumulated for life after life, they'll be cleared off. And as matter of evidence you'll see that you are not no more in ignorance and in passion, but you are situated in the modes of goodness. Then what is, what is that position? Ceta etair anāviddham. Then your mind will not be attacked by the modes of ignorance and passion. You'll be steadily fixed up in the position of goodness. Then, when you are in goodness, then what is your attitude? Prasanna-manasaḥ. You will find yourself joyful in every circumstances of life. You'll never feel yourself morose.

In the Bhagavad-gītā you'll find… That is our brahma-bhūta [SB 4.30.20] situation. The Vedas teaches us that "You are not this matter. You are Brahman." Ahaṁ brahmāsmi. Lord Śaṅkarācārya, he preached this gospel to the world that we are not this matter. We are Brahman, spirit soul. So that, when that spiritual realization will be actually done, then your symptoms will change. What are those symptoms? Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati: [Bg. 18.54] "When one is situated in his own spiritual consciousness, then he will have no hankering and no lamentation, lamentation for loss or hankering for gain." Two things are going on in this material world. The things which we do not possess, we hanker after it: "If I get these things, I'll be happy. If I get these things… Oh, I have no money. If I get one hundred thousand millions dollars, then I'll be happy." This is hankering. And when one hundred thousand million dollars you have got… Some way or other, it is lost, oh, you cry, "Oh, I am gone." So either for earning or we hanker, that is also a kind of distress, and when we suffer loss there is distress. But if you are situated in brahma-bhūtaḥ avasthāna, you'll be neither, neither distressed, nor hankering. You'll be in equilibrium. Yasmin sthite guruṇāpi duhkhena na vicālyate [Bg. 6.20-23]. Even if you are situated in the midst of fiery tribulation, you'll not be disturbed. That is the position.

evaṁ prasanna-manaso

bhagavad-bhakti-yogataḥ

bhagavat-tattva-vijñānaṁ

mukta-saṅgasya jāyate

[SB 1.2.20]

Bhagavat-tattva-vijñāna… Bhagavat-tattva-vijñāna means the science of God. The science of God becomes perceivable by such person who is situated in the brahma-bhūta, I mean to say, status. So from that brahma-bhūta status, we have to work, and that work is recommended here,

buddhi-yukto jahātīha

ubhe sukṛta-duṣkṛte

tasmād yogāya yujyasva

yogaḥ karmasu kauśalam

[Bg. 2.50]

Now, so, so long we have got this material body, we have to work. We cannot stop working. That is not possible. But we have to adopt the tactics of yoga so that even by doing ordinary work in which by destiny or by circumstances I am put into, there is no harm. You'll find in Bhagavad-gītā that even if you find in your own occupation there is… Suppose I am occupied in some business in which I have to speak lie. Without speaking lie, my business cannot go on. Now, suppose if that is the position. Now, speaking lie is not very good thing, and if you think that your business is not very, based on very moral principle, "So I should give up," then Bhagavad-gītā you'll find that "Don't give up." Even if you are put into such circumstances that your livelihood cannot go on without that unfair means, still, you should not give it up, but you should try to make it purified. You should try to make it purified. How it is purified? Now, you should not take the fruitive result of your work. That is meant for God.

So here it is stated that, that buddhi-yukto jahātīha ubhe sukṛta-duṣkṛte. Sukṛta means pious activities, and duṣkṛta means impious activities. In the material platform we are two things, pious or impious. Pious or impious. Either we are doing some pious activities or we are doing some impious activities or we are doing mixed, pious or impious. So Lord Kṛṣṇa advises that if you act with intelligence or devotion of the Supreme… Intelligence means… What is that intelligence? That "I am the part and parcel of the supreme consciousness, pure soul. I am not this body." This is called intelligence. If you identify yourself, "I am American," "I am Indian," "I am this or that," then you are material placed.(?) If you identify yourself that "I am neither American, nor Indian, but I am pure consciousness, I am subordinate consciousness of the supreme consciousness, or, in other words, I am servant of God… God is supreme consciousness, and I am subordinate." That… So for our present understanding, subordinate means a servant. But don't carry out the idea of servant in relation to God. Here nobody wants to be servant. Everyone wants to be master. Because to become servant is very, not very, mean, a palatable thing. So but to become a servant of God is not exactly like this. Sometimes servant of God becomes the master of God. The real position of the living entity is a servant of God, but in Bhagavad-gītā we see that the master, Kṛṣṇa, has become the servant of Arjuna. Arjuna is sitting on the chariot, and Kṛṣṇa has accepted his drivership. Is not the servant of the owner of the chariot? So in spiritual relation we should not carry out the conception of this material relationship. Although the relationship are there. The whole relationship, as we have got experience in this world, the same relationship are there in the spiritual world. But that relationship is not contaminated with matter. Therefore they are pure and transcendental. Therefore they are of a different nature. As we become advanced in spiritual conception of life, then we can understand what is the actual position in spiritual, transcendental life.

So here the Lord instructs that buddhi-yukta. Buddhi-yukta means with the full consciousness that you are not this body. If we act in that way… Now, if I am, I am not body, then I am consciousness. That is a fact. Now, if we act on the consciousness platform, then we can overcome the fruitive result of good work or bad work. It is transcendental stage. It is transcendental stage. It is especially mentioned, buddhi-yukto jahātīha sukṛta-duṣkṛte. That means you are acting on other's account, on the supreme account. You are not liable for loss or gain. When there is gain, don't be puffed up. You should think that this gain is for the Lord. And when there is loss, you, you should know that "This is not my responsibility. It is God's work. He'll see." Then you'll be happy. That practice you have to do, everything on account of the Supreme. That transcendental nature we have to develop. Tasmād yogāya yujyasva yogaḥ karmasu kauśalam [Bg. 2.50]. This is the trick of doing work in these present circumstances. As soon as we work on the platform of bodily consciousness, we become bound up by the reaction of my works. And as soon as I work on spiritual consciousness, I am not bound up either by sukṛti or duṣkṛti, either by pious activities or by, I mean to say, vicious activities. That is the technique.

Karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣiṇaḥ. Manīṣiṇaḥ. This word is very significant. Manīṣiṇaḥ means thoughtful, thoughtful. Manīṣā. Manīṣā means thought. Manīṣiṇaḥ, those who are got, those who are thoughtful, not trifling. Those who are thoughtful. Unless one is thoughtful, one cannot understand that he is not this body. Then how, how you can do work for yourself? What is your position? Now, I am consciousness. What kind of consciousness? Subordinate consciousness. I am the part of the supreme consciousness. Then what will be your activities? My activities will be under the guidance of the supreme consciousness. Just like in office, the managing director is the supreme consciousness. Just for example. Now, everyone is working under him, under his direction. So anyone who is working under his direction, they have no responsibility. They have got simply to discharge the duty, either pious or impious, never mind. In the military rank the order of the captain or the commander is there. The soldier has to execute it. Never mind whether it is pious or impious. It doesn't matter. He has to act simply. Then he becomes a, I mean to say, real soldier. If he acts in that way, he gets remuneration, he gets reward, he gets title, he gets honor. He doesn't care. The commander asks him, "Just go and kill the enemy." He goes and kills. He gets reward. But killing, do you mean to say by killing one gets reward? No. For the duty discharged. For the duty discharged. Similarly, here the whole position is that Kṛṣṇa is instructing Arjuna. Kṛṣṇa is the supreme consciousness and Arjuna has to discharge only according to the order of the supreme consciousness. So my, manīṣiṇaḥ. Manīṣiṇaḥ means those who are thoughtful philosophers, those who can take up things by philosophical conclusion, that "I am consciousness. I am the part and parcel of the supreme consciousness. Therefore my duty is to act according to the supreme consciousness." Just like your hand is the part of your body. Now, it is moving according to my consciousness. The hand is not moving in its own way. As I want, that let the hand be moved, let my legs be moved, let my eye be opened and see, so I am dictating and these parts are working. Similarly we are all parts and parcel, parcel of the supreme consciousness. When we train ourself to move and act in according to that supreme consciousness, then we become transcendental to all these pious or impious activities. That is the technique.

So karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣiṇaḥ. Manīṣiṇaḥ means thoughtful, those who are thoughtful, those who have understood that "I am the part and parcel of the supreme consciousness and let me act in that way"… Then what will be the result? Just see the fine result: janma-bandha-vinirmuktāḥ padaṁ gacchanty anāmayam: "Then he becomes free from the bondage of birth and death, no more birth and death." Janma-bandhana. This is a, this is a very strong shackle. You see? Janma. Janma-mṛtyu-jarā-vyādhi [Bg. 13.9]. The modern scientists, modern philosophers, they do not think about these four things, janma-mṛtyu-jarā-vyādhi, birth, death, disease and old age. They set it, set them aside. "Oh, let them be happy. Let us enjoy this life, hogs and dogs." This is human life. Human life is meant to make a solution of this bondage: life, I mean, birth, death, disease and old age. If the human civilization has not made a solution of these four things, oh, that is not human civilization. Human civilization is meant for making a complete solution of these things.

So here, in the Bhagavad-gītā, just see how the Lord says that karma-jaṁ buddhi-yuktā hi. Karma-jam. Karma-jam means whenever you act, there will be some reaction. If you act good things, there will be a good reaction. If you act bad things, there will be bad reaction. But reaction, either good or bad, that is, in higher sense, all suffering. I have already explained to you another, some other day, that suppose by good action I get good birth, good riches and good features of the body, good education, all these thing I get, but that does not mean that I am free from the material pangs. The material pangs are janma-mṛtyu-jarā-vyādhi: [Bg. 13.9] birth, death, old age and diseases. Because you are rich man, because you are beautiful man, because you are educated man, because you are born in a aristocratic family, that does not mean that you have avoided death, old age and disease. So we shall not be concerned with pious activities or impious activities. We shall be concerned with transcendental activities. That will save me from this bondage of birth, death, old age and disease. That should be our aim of life. We should not be hankering after good or bad things. Because everything here, in higher consciousness, everything material… Now, take for example… Suppose you are diseased, suffering from some disease. You are lying on the bed. And you are eating in that stage, you are passing your nature's call in that way, and taking bitter medicines, and always you have to keep by the nurses clean. Otherwise, there is some obnoxious smell. In such a condition you are lying, and some friends come to you and ask you, "My dear such and such, how are you today feeling?" "Yes, I am today feeling well." What is this "well"? He's lying on the bed. He's passing his nature's calls in that way. He's eating bitter medicine, and he, he cannot move. All these inconveniences, and he says that "I am well." Similarly, in our material conception of life, if we think, "I am happy," that is foolishness. That is foolishness. There is no happiness in material life. It is impossible to get happiness. Then we do not know meaning of happiness. Therefore this very word is used, manīṣiṇaḥ. We want to happy, to become by some extraneous, artificial means. And how long it will stand? It will not stand. You'll again come back. Suppose by intoxication you feel happy. Oh, that is not your actual happiness. Suppose by chloroform I am unconscious; I don't feel the pains of operation. Oh, that does not mean that I am out of these pains and pleasures. This is artificial. So real, real pleasure, real life is here, as recommended in Bhagavad-gītā by Śrī Kṛṣṇa. Just see. Karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣiṇaḥ. Manīṣiṇaḥ means the thoughtful. "They give up the reaction of, of work, being situated in the platform of consciousness. And the result will be that janma-bandha-vinirmuktāḥ, this bondage of birth and death and disease and old age, he becomes free from that." Then the next life? Padaṁ gacchanty anāmayam. Anāmayam. Anāmayam means where there is no death, no, I mean to say, old age, no birth, no disease. That is possible. That is called Vaikuṇṭha. Vaikuṇṭha. The Sanskrit word is Vaikuṇṭha. Vaikuṇṭha means vigata-kuṇṭha. Kuṇṭha means anxiety, anxiety. Here, due to our material contamination, we are always full of kuṇṭha, anxiety. Even a bird, when he's eating, he's seeing like this; this way, this way, this way, "Somebody's coming, or kill me. Oh." Full of anxiety. We are also anxiety, anxious. The politician is anxious. So long we are in contamination of this material body, we must be anxious. We must be anxious.

There is a nice instruction by Prahlāda Mahārāja, a great devotee, boy devotee. And he was, from his boyhood, childhood, from his mother's womb, he became a devotee by the grace of Nārada Muni. That is the history. Now, he, he was five-years-old boy, and his father was too much materialistic. And he wanted that his son should be great politician, economist, and so on, so on, just like the materialists want. But the boy, he's a devotee. So father did not like the idea. So one day he called his boy, "My dear boy, come on." He came. A small boy. "Sit down on my lap. All right, my dear boy, will you kindly tell me what you have learned, the best thing in your school?" "Yes, my dear father, I shall tell you." So he said like this, tat sādhu manye 'sura-varya dehināṁ sadā samudvigna-dhiyām asad-grahāt, hitvātma, hitvā ātma-pātaṁ gṛham anda-kūpaṁ vanaṁ gato yad-dharim āśrayeta [SB 7.5.5]. "My dear father…" He's addressing his father, "O the best among the materialists." Now, he's not afraid. His father was very powerful, and there is a story. We shall narrate one day. Now, today is… Very shortly I am giving some instance… So he says, "My dear father, you are the greatest of the materialists, but to my opinion that is the best thing if people should give up this materialistic life and devote himself for searching out God, then he'll be free from the anxiety which is due to him due to his material connection." Just, how, see the nice, that hitvā, tat sādhu manye 'sura-varya dehināṁ sadā samudvigna-dhiyām. Persons who are always full of anxieties. Why? Now, due to their material connection. Asat. Asat means matter. Matter will not stay, however you may chemically try to preserve. Will… It will not stay. Therefore matter's another name is asat. And spirit's another name is sat. Sat means "which exists." Asat means "which does not exist." Antavanta ime dehā nityasyoktāḥ śarīriṇaḥ [Bg. 2.18]. We have already described that this body, this body is antavat, it has got end, but the consciousness, or the spirit soul, it is not… It is endless. So the endless, I mean to say, ever-existing soul, being contaminated by this body, he's full of anxiety. So Prahlāda Mahārāja thinks that in order to realize his self for self-realization, if he gives up all material engagement and takes to the path of self-realization, that is the best way of his life. And the father became angry. "What nonsense he's taking? A five-years-old boy, he's taking, talking of self-realization. I wanted to make him a great politician, economist. Now he's talking of this nonsense and…" Hitvātma-pātaṁ gṛham andha-kūpam. "He's describing that this family life is just like a dark well." If a man is put, dark well… [break]

…be engaged. Be… Whatever you are, that doesn't matter. But act it on the platform of consciousness. And that platform, acting on the consciousness, is, Lord Caitanya has made very easy. Just like there are some note-makers of school books, "Easy Study." So Lord Caitanya has recommended that "You may be engaged in whatever occupation. That may be good or bad. We don't mind for that. But you must hear the kṛṣṇa-kathā. You must continue to hear this Bhagavad-gītā." That is… For this, we are trying to organize this institution, that "You come. Whatever you do, that doesn't matter. Everything will be adjusted by and by." Because, as I have described in the beginning, that śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ, hṛdy antaḥ-stho hy abhadrāṇi [SB 1.2.17]. Everything will be adjusted as our mind becomes clear, clear, clear, simply by hearing. Simply by hearing.

So this process, this association of hearing about the kṛṣṇa-kathā, what Kṛṣṇa is speaking and what is spoken about Kṛṣṇa, if we continue about the, about this process and chanting the Kṛṣṇa name, you'll practically see how much your heart is becoming clearer and clearer and how much you are pro…, making progress towards spiritual realization and real, real identity of pure consciousness.

Thank you very much. Any question?

Mukunda: If a good man, who is passed through the states of being ignorant and passionate and he's really a good man, is walking down the street, let's say, in Delhi or Istanbul or any place, any city. And he sees a very young man beating up on a very old man just for no reason at all. He's just beating up, beating him to death. And the old man is calling out for help and there's a few people standing around. And as he approaches, he, he begins to get stirred by this scene. And being a good man he feels the whip on this other human being's back. Now, as a good man, should he not take sides on the two people quarreling and accept it and just walk on, even though he feels something welling up in him, or should he give way to what would be a passionate desire and try to interrupt and stop this injustice, so to speak?

Prabhupāda: The whole idea is that action, either in ignorance or passion or goodness… We have discussed that point. That doesn't matter. But action should be done from the spiritual consciousness platform. That's all. Then you transcend the reaction. Just like, for example, Arjuna. Arjuna's fighting… This fighting is on the modes of passion, passion. Now, when the, that work of passion, if he does… Now, Arjuna was thinking not to fight, not to fight, because he thought that "Fighting with my brothers, with my relatives, is not good."

Mukunda: Yes.

Prabhupāda: So, from material point of view, it is all right. From material point of view. But the thing is that material point of view, if you do act good work, you have to enjoy the reaction. That is the point. As I have already explained that by your good work, you get good birth, you get good wealth, you get good education, good features of body. But that is not the solution of your problem. Here the whole thing is that how to act. If we act from the material platform, even in the modes of goodness, that is also not solution of my life. But even, even in the spiritual, from the spiritual platform, if we act which apparently may seem to be acts of passion, that is not reactionary. That is not reactionary. Just like Arjuna. Arjuna… Now, the Lord says that you become free from the reaction of your activities. That is the proposition. Now, at the same time, He's inducing Arjuna to fight. Now, fighting is on the platform, on the modes of passion. Does it mean that simultaneously Kṛṣṇa is inducing him to be entangled in the reaction of passion modes? No. That action, even apparently appears to be act, being acted on the platform of passion, it is transcendental because it is direction of the supreme consciousness. So whole thing is that we have to… Just like… Same example can be cited, that a soldier is killing his enemy, and the soldier's rewarded, "Oh, you have killed such a big enemy. You are rewarded." Do you mean to say by killing one is rewarded? But he is not acting on his platform. He's acting on higher consciousness platform, higher order. So if a commander's order can give him immunity from the reaction of being hanged, why not God's command? That is the thing. So we have, we haven't to discriminate whether I am in the modes of ignorance or passion or goodness. No. We have simply to see whether I'm acting under the direction of the supreme consciousness. That is the thing to be seen. Then we are free. Then our life becomes free. That thing, we have to learn. Yes?

Student: Is there…? Am I my brother's keeper? Am I, am I responsible for my brother's actions?

Prabhupāda: Yes. Materially, you are responsible. Because materially you are responsible for all acts, good or bad. That I have already explained. So you may think that you have taken the responsibility of maintaining your brother, but at the same time, you are responsible for all the reactions.

Student: For all the?

Prabhupāda: For all the reactions out of that act. It may be bad or good. That doesn't matter. Our problem is not to be infected with the reaction. If you think that bringing up your brother… It is, actually, it is good thing. You are doing good thing. That's all right. And you'll have the good result of it. But that, having that good result, does not mean that you are free from the reaction. Now, our problem is that we want to be free from the reaction. So long… Now… The same answer is there, that reaction of my good work, that I get good birth, I get good education, I get sufficient wealth or I get good features of body. These things are goodness of this material world. But that does not make solution of the disease in which… [break]…vyādhi, birth, death, old age and disease. The whole problem is that we have to get out of this material existence. So the, from the material point of view, or platform, any act, good or bad, that will have material reaction. And we are, we want to get out of this material reaction. That is our point of view. (end)

720820SB.LA

Śrīmad-Bhāgavatam 1.2.17

Los Angeles, August 20, 1972

Pradyumna:

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

Translation: "Śrī Kṛṣṇa, the Personality of Godhead, who is also the Paramātmā in everyone's heart and the benefactor of the truthful devotee, does cleanse the desire for material enjoyment in the heart of the devotee who has developed the urge to hear His (Kṛṣṇa's) messages, which are themselves virtuous when properly heard and chanted."

Prabhupāda: So Kṛṣṇa is very selfish. He says… Here it is said: sva-kathāḥ kṛṣṇaḥ. Anyone who is engaged in hearing Kṛṣṇa's kathā. Kathā means words, messages. So, in the Bhagavad-gītā also, Kṛṣṇa says, mām ekam: "Only unto Me." Ekam. This is required. Although everything is Kṛṣṇa, but according to the pantheist theory we cannot worship everything. Everything is Kṛṣṇa, that's a fact, but that does not mean we have to worship everything; we have to worship Kṛṣṇa. The Māyāvādī philosophers, they say, "If everything is Kṛṣṇa, so whatever I worship, I am worshiping Kṛṣṇa." No. That is wrong.

Just like the same example can be given that in the body, I am this body, everything "I," or "mine," but when foodstuff is to be taken, it is not to be pushed through the rectum, but through the mouth. That is the only one. You cannot say, "The body has got nine holes: two eyes, two nostrils, two ears, one mouth, one rectum, one genital-nine holes. So why not push the food in any hole?" That is Māyāvādī theory. "After all," they say, "the foodstuff has to be given to the body, inside the body. So I can push the foodstuff through any hole. There are so many holes." Sometimes in medical science, when it is impossible to push food through the mouth, they push through the rectum. That is artificial. But emergency, they do sometimes. But that is not the way. The real way is that food is required to be given to the body, but it must be given through the mouth, not through any other hole.

Similarly, if we actually want our contact with the Absolute Truth, then we have to go through Kṛṣṇa. Kṛṣṇa has many forms. Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. Ananta-rūpam. So… Because nothing is but Kṛṣṇa, everything is Kṛṣṇa's energy, the process is… To contact the Absolute Truth means Kṛṣṇa. Therefore Kṛṣṇa here says… Not Kṛṣṇa. Vyāsadeva says, through Sūta Gosvāmī, that "Kṛṣṇa is very kind, very friendly to the suhṛt satām." Satām. Satām means devotees. He is very intimately in friendship with devotees. Kṛṣṇa's another qualification is bhakta-vatsala. Here it is also said, suhṛt-satām. Satām means devotees. He is friend of everyone. Suhṛdaṁ sarva-bhūtānām [Bg. 5.29]. Without Kṛṣṇa being friend of everyone, nobody can live for a moment. You are… Kṛṣṇa is protecting everyone, supplying food to everyone.

nityo nityānāṁ cetanaś cetanānām

eko bahūnāṁ yo vidadhāti kāmān

(Kaṭha Upaniṣad 2.2.13)

Eka, that one person, supreme personality… There are… We are all personalities. All living entities, we are all personalities. We are not a homogeneous lump. Everyone has got individual, individuality. So every one of is a individual personality. Everyone. So Kṛṣṇa is the supreme personality. That is the difference. He is also an individual. The only difference is that He is supreme; we are all subordinate. We are dependent on Kṛṣṇa. If Kṛṣṇa does not manage things nicely, then we are doomed. Just like we were walking on the sea beach. Such a vast ocean. We are confident that "The sea waves cannot come beyond this line." We are confident. Therefore we are walking. But actually, the vast ocean, within a second, it can succumbic(?), so many cities. But by whose order it is keeping the honor, "No, not beyond this. You may be very great, that's all right, but not beyond this line, demarcated"? This is Kṛṣṇa's order.

The sun is so big, fourteen hundred thousand times bigger than this earth, and so powerful, blazing fire. You know, those who are scientific men, they know, the sun has got his orbit, and little deviation from the orbit can turn the whole world into snow, and turn the whole world into blazing fire. Where is our scientist friend? Is it not a fact? (Svarūpa Dāmodara makes reply) Yes. It is running under certain orbit exactly, because a little deviation from the orbit will create havoc, catastrophe. Immediately. Either fire or snow. So under whose order the sun is so strictly following the demarcation? Such a big body. Our, in our practical experience, if he has got heavy body, he moves like this. He's not steady. But such a huge body is exactly… According to astronomical calculation, they calculate, some one ten-thousandth part of a second, in this way.

So we have to study this, under whose order… They say there is no God, but how these things, the natural functions, are being performed strictly, without any deviation? That is replied in the Brahma-saṁhitā:

yac-cakṣur eṣa savitā sakala-grahāṇāṁ

rājā samasta-sura-mūrtir aśeṣa-tejāḥ

yasyājñayā bhramati sambhṛta-kāla-cakro

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

The sun is the eye for all planets. We are very much proud of our eyes. "Can you show me?" What, nonsense, what can you see? Eh? You cannot see anything without sun. You are so much proud of your eyes? You cannot see. Why do you say, "Can you show me?" First of all be qualified to see. Then you can see. But the rascals say, "Can you show me God?" They cannot see even ordinary things if there is no sunshine, and they want to see God. Just see. How much lunatic, crazy. You can see God, but you have to qualify the eyes. Then you can see.

So the sun is our eyes, actually. Not only this planet, all the planets within this universe. Therefore it is said in the Brahma…, yac-cakṣur eṣa savitā sakala-grahāṇām. The gāyatrī-mantra, gāyatrī-mantra, oṁ bhūr bhuvaḥ svaḥ, that is worshiping the sun, sun-god, savitā, savitṛ. So, yac-cakṣur eṣa savitā sakala-grahāṇām. Rājā samasta-grahāṇām. Just like there is king, president, similarly, the sun planet is the king of all planets. (aside:) Those who are standing, they can stand near the wall; don't block. Yac-cakṣur eṣa savitā sakala-grahāṇāṁ rājā samasta-sura-mūrtiḥ. All the demigods, they are worshiping. This gāyatrī-mantra… Yac-cakṣur eṣa savitā sakala-grahāṇāṁ rājā samasta-sura-mūrtir aśeṣa-tejāḥ. Unlimited temperature, unlimited temperature. For millions and millions of years it is diffusing temperature, and if it is little more, we become, ninety millions away, ninety millions of miles away, still, little rising of temperature, we become suffocated. Aśeṣa-tejāḥ, unlimited temperature. And moving, yac-cakṣur eṣa savitā sakala-grahāṇāṁ rājā samasta-sura-mūrtir aśeṣa-tejāḥ, yasyājñayā, "by whose order," bhramati, "is moving," sambhṛta-kāla-cakraḥ, "the orbit." Sun has got orbit. Sixteen thousand miles per second moving. But moving how? Not a little deviation. Exactly in the line. Because little deviation will cause havoc. Just the same way: a little pouncing over, the whole sea, finished Los Angeles. You see?

So this is the order of Kṛṣṇa. That is admitted, all Vedas. Yasyājñayā bhramati sambhṛta-kāla-cakraḥ, yasyājñayā…, govindam ādi-puruṣaṁ tam ahaṁ bhajāmi **. So Kṛṣṇa is such powerful. We should know what is Kṛṣṇa. And these rascals, they are becoming incarnation of Kṛṣṇa, Kṛṣṇa personally present. Where is your power like this? If somebody kicks on your face with boot, you cannot do anything, and you are becoming God. You see? So Kṛṣṇa is so powerful, at the same time so kind. Just see His kindness. Simply you hear His words, sva-kathā, kṛṣṇa-kathā. He is speaking in the Bhagavad-gītā. You hear. Man-manā bhava mad-bhakto mad-yājī māṁ namaskuru: [Bg. 18.65] "You just become My devotee," Kṛṣṇa says. Man-manāḥ, "Always think of Me." Man-manā bhava mad-bhaktaḥ, "Just become My devotee." Man-manā bhava mad-bhakto mad-yājī, "You worship Me." Māṁ namaskuru, "Just offer your obeisances unto Me."

We cannot do that? Is that very difficult thing? If we hear patiently, with a little attention, and hear Kṛṣṇa's words, what Kṛṣṇa is saying in the Bhagavad-gītā or what is spoken about Kṛṣṇa in the Śrīmad-Bhāgavatam, simply if we hear. We don't require any qualification, any education, any Ph.D., M.S.T, this, that. No. Simply Kṛṣṇa has given you the ears. So you can hear. What is the difficulty? Kṛṣṇa is so kind, If you simply become a little inclined to hear about Him… If you hear and do not understand what Kṛṣṇa is speaking and what is spoken about Kṛṣṇa, you do not understand… Suppose you have no education, you do not understand Sanskrit or even English translation. Still, simply by hearing, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ [SB 1.2.17], by simply hearing, puṇya-śravaṇa-kīrtanaḥ. Puṇya means pious. We are all sinful. Life after life, we have committed sins, and this body is the evidence that we are sinful, this material body. It may be degrees different, but anyone who has got a material body, he is sinful. So every one of us is sinful, but simply by hearing…

Hearing, this hearing is possible in this human form of life. But even cats and dogs, if they hear, even the trees and ants and insects, they hear, they will also gain the benefit. This transcendental vibration. We human beings, we hear about Kṛṣṇa, we can understand about something that "Kṛṣṇa is saying like this," but the small child, or an animal, or even trees, insects, if they hear this Hare Kṛṣṇa mantra, they'll be benefited. They will be benefited. This is the fact. Because the vibration… Just like when there is thunderbolt vibration, that vibration has got effect on everything… That is scientific. Everything. Similarly, this vibration of Hare Kṛṣṇa mantra is so strong that it will benefit anyone who hears. Therefore we are sending saṅkīrtana party. They may understand or not understand, they may appreciate or not appreciate, we are forcing them to become pious simply by hearing this Hare Kṛṣṇa mantra. It is so nice.

Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. The whole world is full of sinful life. So we are creating the atmosphere, puṇya-śravaṇa. Chanting and hearing. Simply by these two processes. Puṇya-śravaṇa-kīrtanaḥ. Puṇya, pious. So anyone who is coming here, even he does not understand a single word which we are speaking, if he simply hears, he becomes pious. Simply by hearing. Even a child, he becomes pious. And unless we are free from our sinful life, we cannot understand about God.

yeṣāṁ tv anta-gataṁ pāpaṁ

janānāṁ puṇya-karmaṇām

te dvandva-moha-nirmuktā

bhajante māṁ dṛḍha-vratāḥ

[Bg. 7.28]

This is stated in the Bhagavad-gītā. So those who are sinful, they cannot understand what is God. Therefore the whole world is godless. They are so sinful, their life, their civilization, has been made so much sinful, the four principles of sinful: illicit sex, intoxication, meat-eating, and gambling. The whole world is full of these four business. Therefore they are all sinful. He may dress like a very nice gentleman, but he's a sinful man. So he cannot understand. Therefore it is very difficult to convince these rascals about God. They say, "I am, everyone is God, I am God, you are God, God is dead." They are so dull. You see? Therefore our business is to cleanse their heart.

So we vibrate, and Kṛṣṇa helps from within. Kṛṣṇa said, Sūta Gosvāmī said, śṛṇvatām… Those who are giving, who are taking the chance of hearing Hare Kṛṣṇa mantra… śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ [SB 1.2.17]. Kṛṣṇaḥ is nominative case. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. Anything hearing about Kṛṣṇa, that is also pious. Kṛṣṇa is supposed to be doing something according to our material calculation, killing somebody. Or Kṛṣṇa is dancing with other's wife. According to material calculation, this is not allowed. You cannot dance with the other's wife, not in your country, but that is the Vedic civilization. But Kṛṣṇa did it. Although the gopīs came to dance with Him, captivated by His beauty, but they became purified, puṇya-śravaṇa-kīrtanaḥ. If simply by hearing about Kṛṣṇa one becomes pious, how they become pious simply by dancing with Kṛṣṇa? This is the theory. Not that Kṛṣṇa wanted some young girls to dance with Him. He can create millions of young girls, immediately. But they're devotees. They wanted to dance with Kṛṣṇa, might be captivated by His beauty. But they wanted Kṛṣṇa. Kṛṣṇa gave them chance, "All right, come on. Dance with Me. And be purified." Just try to understand. Just simply by hearing about Kṛṣṇa, one becomes purified, and what to speak of persons who are dancing with Kṛṣṇa. This opportunity is there. You can dance with Kṛṣṇa, you can play with Kṛṣṇa, you can talk with Kṛṣṇa.

So our Kṛṣṇa consciousness movement is giving this chance to everyone. Everyone, without any discrimination. So how it is purified? One may say that "Simply by hearing how one becomes purified?" No. Kṛṣṇa helps. Here it is said: hṛdy antaḥ stho hy abhadrāṇi vidhunoti suhṛt satām. Kṛṣṇaḥ vidhunoti. Kṛṣṇa helps you. Those who are hearing with attention… Kṛṣṇa is within you, everyone, Paramātmā. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati [Bg. 18.61]. Kṛṣṇa is with you. Kṛṣṇa is so kind, Kṛṣṇa is so sympathetic, as soon as He sees, "Oh, this soul…" Because every soul is Kṛṣṇa's son… So He's very much anxious. Just like a father. If a son is in difficulty, the father is more anxious; "How this boy will be rescued from this difficulty?" Similarly, we are suffering in this material world. Kṛṣṇa is more anxious to get us back to home, back to Godhead. Therefore, as soon as He sees, "Oh, he is hearing about Me. Oh, thank you. I shall help you." Immediately He vidhunoti, He washes all the dirty things.

The dirty thing is that "I shall be happy by material enjoyment." This is the basis of dirty things. The rascal does not know that he cannot be happy in any condition, any material condition. Brahmā is unhappy, Indra is unhappy, what to speak of you, you are teeny creature. Nobody can be happy in this material world. They must be always in anxiety because they have accepted something which will never make him happy. Therefore we have to counteract it, these dirty things, that we are trying to be happy in this material world. These dirty things are accumulated within our heart. Life after life, we have selected so many bodies. "Now I shall become tiger. I am eating flesh, but I cannot attack the animal and eat fresh blood." Kṛṣṇa is so kind: "All right I am giving you the chance to become a tiger. You become a tiger. I'll give you all nails and teeth so that you can pounce over immediately. There is no need of opening slaughterhouse; you can directly eat." You see.

So I wanted to enjoy as a tiger, I wanted to enjoy as a cat, as a dog, as a Brahmā. In so many lives, so many planets. But everywhere I have become frustrated. That is the fact. Now, in this human form of life, is the chance to take to Kṛṣṇa consciousness and make your life perfect.

Thank you very much. (end)

721028SB.VRN

Śrīmad-Bhāgavatam 1.2.17

Vṛndāvana, October 28, 1972

Pradyumna: (leads chanting, etc.)

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

Translation: "Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā, Supersoul, in everyone's heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who relishes His messages, which are in themselves virtuous when properly heard and chanted."

Prabhupāda:

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

There is a English proverb that "God helps him who tries to help himself." That is a English proverb. So to become Kṛṣṇa conscious is not very difficult thing. People have no taste. They do not understand the importance of this Kṛṣṇa consciousness movement. But this is the only way by which one can become perfect and happy.

It is confirmed in the Bhagavad-gītā that just to become happy and peaceful one has to learn three things.

bhoktāraṁ yajña-tapasāṁ

sarva-loka-maheśvaram

suhṛdaṁ sarva-bhūtānāṁ

jñātvā māṁ śāntim ṛcchati

[Bg. 5.29]

If you want… Because the problem is that we want to be happy and peaceful. Everyone says, "I want peace. There is no peace in my mind." That is a general understanding. Nobody can say that "I am completely happy and peaceful." No, that is not possible. The material world is made in such a way that you cannot feel happy. That is not possible. First of all, we have come to this material world to enjoy sense gratification, but that is not our proper business. Our proper business is to satisfy the senses of Kṛṣṇa, not our senses. So because we have deviated from our original position, therefore it is always a perplexity of our life. But due to illusion we cannot understand it.

Just like a hog is eating stool, living in a very filthy place, having sex without any discrimination, but you see, hogs are very fatty. They feel very happy. Unless one feels very happy, he cannot become fatty. This is a psychology. Yes. We have seen, sometimes, a confectioner, very quickly they become fatty. Because they always smell rasagullā. It is natural. You see. So the hogs, they feel very happy, and get fatty. You see. But actually what is the happiness? He's eating stool, living in a filthy place and no fixity of eating. But still, he's happy.

Therefore Prahlāda Mahārāja, when he was asked by his father, "My dear boy, will you kindly let me know what best thing you have learned from your teachers?" So Prahlāda Mahārāja replied,

tat sādhu manye 'sura-varya dehināṁ

sadā samudvigna-dhiyām asad-grahāt

hitvātma-pātaṁ gṛham andha-kūpaṁ

vanaṁ gato yad dharim āśrayeta

[SB 7.5.5]

"My dear father…" He did not say "father." He said, "My dear the best of the demons…" His father was a demon, and he was not afraid of his father, although his father was always insisting him, "You give up this Kṛṣṇa consciousness, learn like me, become a very big king, politician." But he would say, "No. Śravaṇaṁ kīrtanaṁ viṣṇoḥ [SB 7.5.23]. This is best thing." So that was the fight between the father and the son. So sometimes, after all, he was father, sometimes patting the son. So he replied, "My dear the best of the demons, asura-varya…" Asura means demon, and varya means the best. Tat sādhu manye 'sura-varya dehinām. "I think for any living entity who has accepted this material body…"

All of us, we have accepted this material body. Tat sādhu manye 'sura-varya dehinām asad-grahāt, sadā samudvigna-dhiyām asad-grahāt [SB 7.5.5]. Because the living entities accepted this material body, asad-grahāt… Asat means "that will not exist." Every living entity is eternal. He must have his eternal body. But purposefully, to enjoy this material world, the living entity has accepted a material body. Not only once, but it is going on continually, one after another. As I am accumulating material desires in this life… Just like I have got this body according to my desires in the last life, similarly, whatever we are desiring in this life, that will be fulfilled in the next life. Kṛṣṇa is very kind. As we desire, ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham [Bg. 4.11]. Kṛṣṇa is so kind that if you want a tiger's body, Kṛṣṇa will give you. If you want a demigod's body, Kṛṣṇa will give you. If you want a body like Kṛṣṇa, Kṛṣṇa will give you. Mad-yājino 'pi yānti mām. That is stated in the Bhagavad-gītā. Yānti deva-vratā devān pitṝn yānti pitṛ-vratāḥ [Bg. 9.25]. Whatever you want, especially in this human form of life, whatever you desire, Kṛṣṇa will give you chance. It may be very unpalatable, but this is a fact. We have heard from authorities.

That is why in Vṛndāvana there are so many hogs and monkeys and dogs. This is very mysterious thing. The siddhānta, the conclusion is, we get it, information from Bhāgavatam… Just like that, the two sons of Kuvera. What is the? Maṇibandha…?

Devotees: Maṇigrīva.

Prabhupāda: Maṇigrīva…?

Devotees: Nalakūvara.

Prabhupāda: Nalakūvara. They wanted extensively sense enjoyment. They were enjoying. At that time, Nārada was passing. But they were so much intoxicated that they could not cover their body. So Nārada cursed them that "You become a tree." But when they were very much submissive, fell down on the feet of Nārada, "How we shall get…?" he asked them to get the tree life in Vṛndāvana. And because they were put in Vṛndāvana, after some time, they were delivered.

So similarly, those who are executing devotional service, but at the same time cheating… Cheating means outwardly very devotional, inwardly doing all sinful activities. Such living entity is given the chance to become a hog and dog in Vṛndāvana so that the reaction of the sinful activities, they get this body; at the same time, due to their touch with the dust of Vṛndāvana, they become eliminated of all sinful activities and liberated. So these hogs and dogs, they're also very important. They are not ordinary thing. But this is the explanation. The tortoise, the… They have, they have got… Therefore a devotee, when he's punished in that way for the short time, they'll be liberated. Undoubtedly.

There is a statement in the Śrīmad-Bhāgavatam:

tyaktvā sva-dharmaṁ caraṇāmbujaṁ harer

bhajann apakvo 'tha patet tato yadi…

[SB 1.5.17]

Even one falls down, still, there is no loss. Because he'll get the chance. Kṛṣṇa will arrange in such a way. They'll get the chance. So actually, there is no loss. But one must be purified completely. So to get this hog's and dog's life means they are being purified. They are being purified. But without being completely purified, nobody can enter into the kingdom of God. That is not possible. Yeṣām anta-gataṁ pāpam. So there is another version in Caitanya-caritāmṛta:

anivijñā tare viṣaye khana diba

sa caraṇāmṛtaṁ diye visa bhula iva(?)

If one, by mistake, while executing devotional service, at the same time, keeping his propensity for sense gratification, material enjoyment, then he is rectified in that way.

So we should be very much careful. Careful… It is said, kṣurasya dhārā niśitā duratyayā. The spiritual path, Kṛṣṇa consciousness path, is just like sharpened razor. You take your sharpened razor and shave your cheek. If you are expert, it will be very clean-shaved. But if you are not expert, there is little inattention, immediately cut and blood. Kṣurasya dhārā. This is an example. Durgaṁ pathas tat kavayo vadanti. But the safest way… Here it is stated in the Śrīmad-Bhāgavatam, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ [SB 1.2.17]. If we attentively hear about Kṛṣṇa, puṇya-śravaṇa-kīrtanaḥ, if we hear about Kṛṣṇa, it doesn't matter what I am, but simply by hearing Kṛṣṇa, about Kṛṣṇa, I shall acquire some resultant action of pious activities. Just like there is the Bhāgavata-saptāha. You, within a week, nobody can understand what is Bhāgavata. And the speaker also does not know what he's speaking. But because somehow or other, they're hearing about Kṛṣṇa, there is some pious resultant action. That's a fact.

So śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. If we engage ourselves… Caitanya Mahāprabhu accepted this process, simply hearing… That is the accepted process, śravaṇam, śravaṇaṁ kīrtanam. So Caitanya Mahāprabhu also accepted this process. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. He refused so many other processes of self-realization, beginning from varṇāśrama-dharma, jñāna-miśra-bhakti, karma-miśra-bhakti, karma-tyāga. He, not rejected; he said, "It is external. If you know something more, speak," when He was talking with Rāmānanda Rāya. So when Rāmānanda Rāya quoted a passage from Śrīmad-Bhāgavatam which was spoken by Lord Brahmā:

jñāne prayāsam udapāsya namanta eva

jīvanti san-mukharitāṁ bhavadīya-vārtām

sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir

ye prāyaśo 'jita jito 'py asi tais tri-lokyām

So Caitanya Mahāprabhu accepted that people should be given chance, some way or other, to hear about Kṛṣṇa. That's all. These meetings are arranged, these saṅkīrtana parties are arranged… We are sending our men throughout the whole world simply to give them some chance to hear about Kṛṣṇa. This is the process. And it is actually happening very effective. Simply.

When I was coming here, I was in Manila. What is called?

Devotees: Manila.

Prabhupāda: Manila. Yes. Manila, in Philippines. So this Manila, Philippines, they eat dogs. But still they gave very patient hearing to kṛṣṇa-kathā. My last meeting was in a big hotel. Our Sudāmā Vipra Gosvāmī Mahārāja arranged it, and it was very successful meeting. All full of young men. And they came to hear about Kṛṣṇa. And they responded very nicely. They purchased books, they danced, they chanted. So this Kṛṣṇa consciousness movement is progressing only on this basis: śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ [SB 1.2.17]. Just give them chance to hear about Kṛṣṇa. We are not bribing them. I have not bribed all these American and European boys to become Kṛṣṇa conscious. I have no money. I, when I went to America, I had only seven dollars. One hour's expenditure in New York. You see. So there is no question of bribing them. But they heard about Kṛṣṇa. I was reading Bhagavad-gītā on the street, on the store, in the park, and chanting. They heard, and they came to me. They became attracted. Why? Because it is said here, hṛdy antaḥ-sthaḥ. Within the heart, hy abhadrāṇi…

People are suffering because they have got so many dirty things within the heart. The most important dirty thing are the modes of material nature. Sattva-guṇa, tamo-guṇa… Sattva-guṇa is also not dirty, but it is mixed with dirty things. And rajo-guṇa, tamo-guṇa is purely dirty. Rajo-guṇa, tamo-guṇa is purely dirty. Here, our intelligence is also dirty, because it is mixed up with these modes of material nature. In the material life, the int…, we are using our intelligence… Everyone is using, or…, his intelligence, how to become happy. The whole world is going on, working so hard. There is intelligence, certainly. But that is dirty intelligence. That is dirty intelligence. Dirty intelli…

What kind of dirty intelligence? That is described in the Bhagavad-gītā: duṣkṛtinaḥ. Kṛtī. Kṛtī means very expert, kṛtī. Kṛtī. One who is expert, he's called kṛtī. But here the word has been added: dus. Duṣkṛtī. Duṣkṛtin. Just like one who has discovered the atomic bomb. It has required very nice brain. Unless the scientist is very intelligent, kṛtī, how he could discover such dangerous weapon? So there is intelligence, undoubtedly. But the intelligence has been wrongly used. Duṣkṛtinaḥ. They have discovered something to kill man. But they could discover something which will save man. But that is not possible. That is Kṛṣṇa consciousness movement-which will save man. You can discover something to kill man, but you cannot discover something which will save man. That is Kṛṣṇa consciousness. And it is very easy. Simply by giving some time to hear about Kṛṣṇa. As soon as one sincerely hears about Kṛṣṇa…

Kṛṣṇa is situated in everyone's heart. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe arjuna tiṣṭhati [Bg. 18.61]. Kṛṣṇa and I, both are living together within the heart as friends. Kṛṣṇa is so sincere friend that He's trying always to take me back again, back to home, back to Godhead. That is His business. But I am denying, "No, Sir, I shall remain as hog. I shall be happy by eating stool." Kṛṣṇa says, "No, give up this business." Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. "I'll give you protection." "No, Sir, I'll eat meat, I shall eat the stool. I have got very good facility for sex life without any discrimination." There are so many so-called… I don't wish to discuss, but sex life is so strong that they cannot give up even in so-called devotional life. So this is dirty things. Actually it is very dirty. But one can give it up if one is very strongly under the shelter of Kṛṣṇa.

yad-avadhi mama cetaḥ kṛṣṇa-padāravinde

nava-nava-rasa-dhāmany udyataṁ rantum āsīt

tad-avadhi bata nārī-saṅgame smaryamāne

bhavati mukha-vikāraḥ suṣṭhu niṣṭhīvanaṁ ca

Yāmunācārya says. If one… Kṛṣṇa is Madana-mohana. If one is attracted, actually, by Kṛṣṇa, madana cannot kill him. Kṛṣṇa will save. So the… Actually, the dirty thing is our…, this sex desire. Sex desire increases our attachment for this world.

puṁsaḥ striyā mithunī-bhāvam etaṁ

tayor mitho hṛdaya-granthim āhuḥ

ato gṛha-kṣetra-sutāpta-vittair

janasya moho 'yam ahaṁ mameti

[SB 5.5.8]

Everything is there, Śrīmad-Bhāgavatam. The ultimate knowledge to understand everything. Unfortunately, they speak on Śrīmad-Bhāgavatam, but not scrutinizingly, pointing out what are the defects in our life. They want to enjoy another type of sense gratification. Anyway, we do not wish to discuss. But actually, if we want to get rid of all dirty things from our heart, we must hear scrutinizingly about Kṛṣṇa. This is the prescription given here. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. If you do not understand, it doesn't matter. You simply give vibration, hear the vibration. Just like we are doing. What, in European countries and American countries, they'll understand? But we are sending in every important street. In New York we are sending in the Fifth Avenue, the most important street in the world. Fifth Avenue, New York, we are chanting. We have seen pictures in our Back to Godhead. They are chanting. In London, the most important street, Oxford Street, we send our men. In Melbourne, they're, they're now arresting. I do not know what is the position now. But they are prepared. These boys and girls, so nice that they're arrested sometimes. Just like Kazi was torturing Caitanya Mahāprabhu's party. Of course, now, civilized world, there is no such torturing, but our men are, very often they are arrested and put into jail also. But still, they go. They go every day. Now in London, the police has become disgusted. They don't, do not arrest anymore. Yes. So I say that if you are arrested, why you should be sorry? You go in the jail and chant Hare Kṛṣṇa. That's all. So that others will get the opportunity to hear about Kṛṣṇa.

So this is our propaganda. Kṛṣṇa consciousness movement means we are giving chance to people to hear about Kṛṣṇa. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. The same thing can be done in India also. But we have got better field of activities outside India, I tell you, frankly. I am very much encouraged. Because the, we get very good response quickly. And they become immediately attached to Kṛṣṇa, as you see the samples here. They have given up, on account of their attachment to Kṛṣṇa, they have given up all their nonsense, or abhadrāṇi. Abhadrāṇi. Abhadrāṇi. This, the principle abhadrāṇi means illicit sex, intoxication, meat-eating, and gambling. These are the four pillars of abhadrāṇi. So by Kṛṣṇa consciousness, Kṛṣṇa helps. Śṛṇvatām… When Kṛṣṇa sees that "This man, this living entity's now sincere to hear about Me," He helps. Hṛdi… Because He's there. You haven't got to find out somewhere else. You haven't got to go to Himalaya to find Him. He's here. Hṛdy antaḥ-stho hi. So He's also within. And my all dirty things are also within. So as soon as He sees… I am also within. As soon as He sees that "This living entity's now little serious about hearing about Me," He helps. Hṛdy antaḥ-stho hy abhadrāṇi vidhunoti. He helps you. I cannot get out of these dirty things by my own endeavor. That is not possible. But Kṛṣṇa helps. As soon as we are little serious to hear about Kṛṣṇa, He helps.

Buddhi-yogaṁ dadāmi taṁ yena mām upayānti te. Kṛṣṇa says. Here, it is indirectly said that Kṛṣṇa helps. And in the Bhagavad-gītā Kṛṣṇa directly says, "Yes. I give him such intelligence so that he may come back to home, back to Godhead." Yena mām upayānti te. To whom? Teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam [Bg. 10.10]. One who is twenty-four hours engaged in the loving service of the Lord, and satata-yuktā… Satata means twenty-four hours. Not officially. Of course, by official, one may gradually come to the position of satata-yuktānām. Bhajatāṁ prīti-pūrvakam. With faith and love, if one is engaged in the service of the Lord, then Kṛṣṇa says, buddhi-yogaṁ dadāmi tam. There are two things, buddhi and buddhi-yogam. Buddhi, ordinary buddhi, intelligence, that is dirty. But when it is yogam… Yogam means connected with Kṛṣṇa. It is called buddhi-yogam.

So we require buddhi-yogam. Not buddhi. If we simply use our buddhi, intelligence, then we continue to become duṣkṛtinaḥ. Buddhi's there, but it is utilized in a misdirected way. That is called duṣkṛtinaḥ. Therefore we must engage our buddhi… Because buddhi is the immediate step before we realize self. First our conception is indriyāṇi, these senses. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ [Bg. 3.42]. We give very much importance to the senses. The bodily concept of life means to give importance to sense enjoyment. That's all. This is bodily concept of life. So indriyāṇi parāṇy āhuḥ. They are very important. Those who are bodily, in bodily concept of life, they are addicted to sense gratification. Indriyāṇi parāṇy āhur indriyebhyaḥ paraṁ manaḥ [Bg. 3.42]. And those who are little advanced more, they are addicted to the mental speculation. The so-called jñānīs, mental speculation. Manasas tu parā buddhiḥ. Then again you come to the platform of intelligence. Intelligence, and when the intelligence is purified, hṛdy antaḥ-stho hy abhadrāṇi, purified, simply by hearing about Kṛṣṇa, then immediately you are raised to the platform of spiritual life. This is the process.

So,

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

He is very intimate friend of the sādhus, of the devotees. He is everyone's friend. Suhṛdaṁ sarva-bhūtānām [Bg. 5.29]. He's everyone's friend. God, Kṛṣṇa, He's everyone's friend, but He's a special friend for the devotees. That is stated in the Bhagavad-gītā. He says,

samo 'haṁ sarva-bhūteṣu

na me dveṣyo 'sti na priyaḥ

ye bhajanti tu māṁ bhaktyā

mayi te teṣu cāpy aham

[Bg. 9.29]

Priyaḥ teṣu te mayi: because He's God, He's kind to everyone; without His kindness, we cannot live for a moment. That is a fact. But if one becomes a devotee, He gives special protection. Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati [Bg. 9.31]. So therefore this human form of life is a special prerogative for the living entity, and if we take advantage of it and simply try to hear about Kṛṣṇa, then our life is successful.

Thank you very much. (end)

720821SB.LA

Śrīmad-Bhāgavatam 1.2.18

Los Angeles, August 21, 1972

Pradyumna: (leads chanting, etc.)

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

[SB 1.2.18]

Translation: "By regularly hearing the Bhāgavatam and rendering service unto the pure devotee, all that is troublesome to the heart is practically destroyed, and loving service unto the glorious Lord, who is praised with transcendental songs, is established as an irrevocable fact."

Prabhupāda: So here it is said bhāgavata-sevayā, not bhagavān-sevayā. Bhagavān is Kṛṣṇa, the Supreme Personality of Godhead, and bhāgavata means in relation with Bhagavān, who has got relationship with Bhagavān. So here it is recommended bhāgavata-sevayā, not bhagavān-sevayā. The idea is that you cannot approach Bhagavān, God, directly. That is not possible. First of all, you have to serve bhāgavata, the devotee bhāgavata.

There are two kinds of bhāgavata: book bhāgavata and devotee bhāgavata. So in the Śiva Purāṇa, there was a question by Pārvatī to Lord Śiva. Lord Śiva and Pārvatī, husband and wife. Pārvatī means the material nature. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā chāyeva yasya bhuvanāni bibharti durgā [Bs. 5.44]. Durgā-devī. Durgā-devī is in charge of this material world. It is called durgā, durgā, just like fort. And the superintendent of this fort is Durgā. You cannot go out of this fort; you are imprisoned. So such Durgā-devī, who is so powerful energy-she can create, annihilate, maintain, sṛṣṭi-sthiti-pralaya-sādhana-she is always sitting by the side of her husband, Lord Śiva, and questioning about spiritual enquiries. Just see. Such powerful deity is also ignorant about spiritual life. So the husband, Lord Śiva, is Vaiṣṇava, and she's always asking, and sitting down underneath a bael tree. She can create so many universes, but for her, no building; only underneath a tree.

So the question was, "Which worship is best?" So Lord Śiva replied, ārādhanānāṁ sarveṣāṁ viṣṇor ārādhanaṁ param: "My dear Pārvatī, of all methods of worship, Viṣṇu worship is the topmost." There are many demigods' worship, even Lord Śiva's worship, but Lord Śiva says, "Viṣṇu worship is the best." Then he says again, tasmāt parataraṁ devi. "My dear Devi, better than that Viṣṇu worship is tadīyānāṁ samarcanam." Tadīya. Tadīya means those who are in relationship with Viṣṇu, tadīya. Just like His devotee, tadīya. Tulasī-vṛkṣa. Tulasī is tadīya. Or temple tadīya. Preaching tadīya. Tadīyānāṁ samarcanam. This is bhāgavata. So Lord Śiva recommends that "Of all methods of worship, Viṣṇu worship is the best, and better than Viṣṇu worship is to worship His devotee or things in relationship with Him."

Tadīyānām, that is bhāgavata. Here it is also said, tadīyānām, bhāgavata-sevayā. This book bhāgavata, spoken by the devotee bhāgavata, this should be taken very seriously daily. Otherwise you…, we do not understand what is Bhagavān. Therefore it is recommended here: nityam, daily, or constantly, twenty-four hours. We have to mold our life in such a way that twenty-four hours, not a single moment leaving aside, we should be engaged in bhāgavata-sevayā, in the service of Lord's relations. The Śrīmad-Bhāgavatam, Bhagavad-gītā, the spiritual master, tulasī-devī, the temple, the preaching, the books-these are all bhāgavata. So nityaṁ bhāgavata-sevayā. Naṣṭa-prāyeṣu. If we engage ourself in this bhāgavata-sevayā… Just like we are doing daily, trying to read one verse of Śrīmad-Bhāgavatam, discussing amongst ourselves. This is bhāgavata-sevayā. Nityam, daily, regularly. By this process, when the dirty things within the heart, naṣṭa-prāyeṣv abhadreṣu [SB 1.2.18].

Abhadra means dirty things, inauspicious things. What is that inauspicious thing? Inauspicious things means the heart disease for sense enjoyment; this is inauspicious, Different varieties, abhadreṣu. There are three modes of material nature. And multiply it three, mix it again, it becomes nine, and again multiplied, nine by nine, it becomes eighty-one. So these, this… Originally the three… Just like three colors, yellow, red and blue. These three colors, you mix… Those who are artists, those who know the color display… Simply you mix three colors in different way, and it becomes varieties of color. So our heart disease, dirty thing, varieties of sense enjoyment, varieties. So heart is full with varieties of sense enjoyment. Therefore by nityaṁ bhāgavata-sevayā [SB 1.2.18], by daily, regular worshiping Bhāgavatam, we become free from the dirty things.

In the previous verse we have read that śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ stho hy abhadrāṇi [SB 1.2.17]. We have got abhadrāṇi, so many inauspicious things, within our heart. This can be cleansed simply by hearing the message of Kṛṣṇa from Śrīmad-Bhāgavatam, from Bhagavad-gītā, from the lips of devotees. In this way, when almost the dirty things are cleared off-not all… As soon as all dirty things are cleared off, then we are liberated soul. Immediately love of God, the original consciousness. You become mad. Just like Caitanya Mahāprabhu,

yugāyitaṁ nimiṣeṇa

cakṣuṣā prāvṛṣāyitam

śūnyāyitaṁ jagat sarvaṁ

govinda-viraheṇa me

"Feeling separation of Govinda." How? "One moment is equal to twelve years," yugāyitam. One yuga means twelve years. One moment appearing. Sometimes we have got experience, if we want to see something, it is called expectant psychology. I am expecting something, somebody, that my friend or my lover is coming. So on the door, if there is "koot," "Oh, you have come? No, no. He has not come." The one moment is twelve years. Such kind of separation, when we feel for Kṛṣṇa, that means all dirty things are over. And something for Kṛṣṇa, something for sense enjoyment, that means still the dirty things are there. But the more we engage our time, nityaṁ bhāgavata-sevayā, the dirty things becomes cleansed, gradually. Just like when you are hungry, you are given foodstuff, you eat. The more you eat, your hunger is satisfied. You feel strength, you feel satisfaction. Similarly, the more you advance in Kṛṣṇa consciousness, you feel comfortable, released from the material discomforts. In this way, naṣṭa-prāyeṣu. Gradual process.

So naṣṭa-prāyeṣv abhadreṣu nityaṁ bhāgavata-sevayā [SB 1.2.18]. Not all cleansed, but prāya, say, seventy-five cleansed. At that time, you become fixed-up in devotional service, naiṣṭhikī. There are different stages of devotional service. That I have explained several times. First of all, śraddhā, sādhu-saṅga, bhajana-kriyā, anartha-nivṛttiḥ syāt. When anartha-nivṛttiḥ syāt, all unwanted things are finished, at that time, niṣṭhā, firm faith. So bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī. So, so long there are dirty things, our faith and devotion in Kṛṣṇa is not very fixed up, sometimes we deviate, we go away. But then naṣṭa-prāyeṣu, when seventy-five percent of the dirty things are cleansed, then our faith in God becomes fixed up. Bhagavaty uttama-śloke.

Uttama, uttama means udgata-tama. This material world is tama, ignorance, darkness. And Kṛṣṇa is beyond this material world; therefore He is called para. Para means transcendental. So uttama-śloka. So when we offer our prayers to Kṛṣṇa, they are not ordinary words. Therefore those who are not liberated soul, they cannot offer prayers actually. We have to repeat the prayers offered by liberated soul, not by ordinary man. Because he is not yet uttama, he is not yet in the transcendental platform. Therefore we don't allow songs which are not sung by liberated souls like Bhaktivinoda Ṭhākura, Narottama dāsa Ṭhākura. They are liberated souls. We don't allow any literature which is not given by liberated soul. Literatures, they are always following Vedic principles. Vedas, the original transcendental literature, and any literature which is produced under the guidance of Vedic literature, that is also nice. That is perfect. Therefore whenever we write something, we give immediately Vedic evidence. We give some Sanskrit verse. This means that we are not manufacturing ourself. What we have heard from the paramparā system, from higher authorities, we are presenting, simply, in our own language, and the evidence is this Vedic verse. This is perfect literature.

So whimsically, we cannot write any poetry for Kṛṣṇa. That is not possible. That will create havoc. Śrīla Rūpa Gosvāmī says,

śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate

[Brs. 1.2.101]

Any devotional sentiment which is not supported by Vedas, śruti… Śruti means Veda, and smṛti means corollary to the Veda, or things which are written in corroboration with the Vedic ideas… That is called smṛti. Just like Bhagavad-gītā is smṛti. Bhagavad-gītā, the purpose of Bhagavad-gītā is the same as the Vedas, but it is not directly Veda; therefore it is called smṛti. Śruti-smṛti-purāṇādi [Brs. 1.2.101]. The Purāṇas, there are eighteen Purāṇas. Purāṇādi means Rāmāyaṇa, Mahābhārata also. Śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā [Brs. 1.2.101]. Pañcarātra-vidhi, given by Nārada Muni for worshiping the Deity. We are worshiping the Deity under the pañcarātra-vidhi. So Rūpa Gosvāmī says that "Any devotional service which has no reference with śruti, smṛti, purāṇa, pañcarātra, that is simply a disturbance. Simply disturbance, creating disturbance." We cannot manufacture. Sometimes we are questioned, "Can we do this? Can we do that?" Of course, it is good. But there is no need of manufacturing some idea. Whatever idea is already there, follow strictly.

So bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī. That fixed up bhakti is required, not oscillating: sometimes this side, sometimes that side. So this can be possible, fixed up devotional service, by nityaṁ bhāgavata-sevayā [SB 1.2.18], regularly worshiping the bhāgavata-grantha and the devotee bhāgavata. Because without hearing about God authentically, how we can fix up? So we should hear, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ. Sva-kathāḥ kṛṣṇaḥ [SB 1.2.17]. Kṛṣṇa's word is given by Kṛṣṇa. Just like Bhagavad-gītā. Sva-kathāḥ means "His own words." So this is bhāgavata. And sva-kathāḥ, Śrīmad-Bhāgavatam is also sva-kathāḥ. The Purāṇas also, sva-kathāḥ. Because all these books are given by Vyāsadeva. Vyāsadeva is incarnation of Kṛṣṇa. So that is also sva-kathāḥ. So we have to hear about Kṛṣṇa which is given by Kṛṣṇa. Bhagavad-gītā is given by Kṛṣṇa, and Bhāgavata and other Purāṇas and Vedic literature given by Kṛṣṇa Dvaipāyana Vyāsa. And the method is taught by Kṛṣṇa Caitanya Mahāprabhu. So therefore, everything is Kṛṣṇa's. Kṛṣṇa directly, Kṛṣṇa as Vyāsadeva; Kṛṣṇa as Caitanya Mahāprabhu devotee.

So we have to follow this. Śrī-kṛṣṇa-caitanya prabhu nityānanda, śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda. Kṛṣṇa is teaching how to approach Kṛṣṇa. That is bona fide. We cannot take any other method. This is the authorized method. The, the person concerned, He is teaching how to worship Kṛṣṇa, how to become devotee. Kṛṣṇāya kṛṣṇa-caitanya-nāmne. Rūpa Gosvāmī said,"Lord Caitanya, You are Kṛṣṇa, but You have appeared as Kṛṣṇa Caitanya." Kṛṣṇāya kṛṣṇa-caitanya-nāmne. Namo mahā-vadānyāya kṛṣṇa-prema-pradāya te [Cc. Madhya 19.53]. "You are distributing love of Kṛṣṇa." How it is possible for ordinary man? "But Kṛṣṇa, because You are Kṛṣṇa, simply You are in the name of Kṛṣṇa Caitanya. So therefore You can distribute. Your thing, You can distribute."

So,

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

Naṣṭa-prāyeṣv abhadreṣu. A little, maybe; not all. There may be some habitual… But still, even there are some flaws in the beginning, if we fix up our devotion to Kṛṣṇa… That is also confirmed in the Bhagavad-gītā:

api cet su-durācāro

bhajate mām ananya-bhāk

sādhur eva sa mantavyaḥ

samyag vyavasito hi saḥ

[Bg. 9.30]

kṣipraṁ bhavati dharmātmā

śaśvac-chāntiṁ nigacchati

kaunteya pratijānīhi

na me bhaktaḥ praṇaśyati

[Bg. 9.31]

So in the beginning we must be sincere, very sincere, to follow the rules and regulations. But due to our past habits, if there is some flaw, that is excused. Not intentionally. Because I am habituated to something, and I am, although engaged in Kṛṣṇa consciousness, my past habits sometimes becomes manifest. So Kṛṣṇa says, "All right, you try your best. It will be rectified." Kṣipraṁ bhavati dharmātmā. Kṣipram means "Very soon, you'll be dharmātmā, perfect, religious." Kṣipraṁ bhavati dharmātmā śaśvac-chāntiṁ nigacchati: "And you'll be elevated to the eternal platform of peace and tranquillity." Kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: [Bg. 9.31] "If one is sincere devotee, he'll be not lost. He'll make progress." But if there is any ulterior motive, then he'll be lost. Māyā is there. The māyā, just like shadow and light, they're side by side. A little crossing the marginal line between shadow and light, you are in the darkness. Similarly, a little crossing of the marginal line from the darkness to light, you are in light.

So Kṛṣṇa and māyā are side by side. As soon as you forget Kṛṣṇa, or as soon as you want to utilize Kṛṣṇa for your sense gratification, it is immediately māyā, darkness. And as soon as you want to serve Kṛṣṇa, immediately it is light. So if we keep ourself on this side, light side, always serving Kṛṣṇa, then there is no possibility of our being in contact with māyā.

daivī hy eṣā guṇamayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

[Bg. 7.14]

This māyā is very strong. The same example yesterday we were giving. The sun, little deviation, the whole world, universe, becomes frozen, and little deviation, the whole universe becomes ablaze. This is the position, very… Therefore our position is marginal. We are called marginal energy. We may be dark side or in the light side. So Kṛṣṇa consciousness means to keep always in the light side. If we always think of Kṛṣṇa, by chanting Hare Kṛṣṇa mantra, then we shall keep ourself on the light side. And as soon as we think of sense gratification, immediately we are on the dark side. So our… We should be very cautious that we may not fall down on the dark side. We can keep ourself in the light side by nityaṁ bhāgavata-sevayā [SB 1.2.18]. Simply studying Śrīmad-Bhāgavatam, Bhagavad-gītā, try to understand, chanting Hare Kṛṣṇa mantra. Twenty-four hours be engaged in this way. You'll be on the light side.

Read the purport.

Pradyumna: "Here is the remedy for eliminating all inauspicious things within the heart which are considered to be obstacles in the path of self-realization. The remedy is the association of the Bhāgavatas. There are two types of Bhāgavatas, namely the book Bhāgavata and the devotee Bhāgavata. Both the Bhāgavatas are competent remedies, and both of them or either of them can be good enough to eliminate the obstacles. A devotee Bhāgavata is as good as the book Bhāgavata because the devotee Bhāgavata leads his life in terms of the book Bhāgavata and the book Bhāgavata is full of information about the Personality of Godhead and His pure devotees, who are also Bhāgavatas. Bhāgavata book and person are identical. The devotee Bhāgavata is a direct representative of Bhagavān, the Personality of Godhead, so by pleasing the devotee Bhāgavata one can receive the benefit of the book Bhāgavata. Human reason fails to understand how by serving the devotee Bhāgavata or the book Bhāgavata one gets gradual promotion on the path of devotion. But actually these are the facts explained by Śrīla Nāradadeva, who happened to be a maidservant's son in his previous life. The maidservant…"

Prabhupāda: There is another Vedic evidence:

yasya deve parā bhaktir

yathā deve tathā gurau

tasyaite kathitā hy arthāḥ

prakāśante mahātmanaḥ

[ŚU 6.23]

To… Vedic literature, the meaning becomes revealed to a person who has got unflinching faith in God and the spiritual master. Just like Gaura Kiśora dāsa Bābājī Mahārāja, he was illiterate, but he became the spiritual master of Bhaktisiddhānta Sarasvatī Gosvāmī. So the purport of the Vedic literature becomes revealed to a person who has got unflinching faith in God and the spiritual master. Go on.

Pradyumna: "The maidservant was engaged in the menial service of the sages, and thus he also came into contact with them. And simply by associating with them and accepting the remnants of foodstuff left by the sages, the son of the maidservant got the chance to become the great devotee and personality Śrīla Nāradadeva. These are the miraculous effects of the association of Bhāgavatas. And to understand these effects practically, it should be noted that by such sincere association of the Bhāgavatas one is sure to receive transcendental knowledge very easily…"

Prabhupāda: So our principle should be not to disassociate ourself from the devotees. Narottama dāsa Ṭhākura therefore sings, tāṅdera caraṇa-sebi-bhakta-sane bās, janame janame hoy ei abhilāṣ: "I desire birth after birth to serve the ācāryas and to live with devotees." So our this association, society's is giving these two opportunity: you serve the purpose or the orders of the ācāryas and live with devotees. Then you will be secure in devotional service. Tāṅdera caraṇa-sebi-bhakta-sane bās. Bhakta-sane bās is very important thing. Even there is little inconvenience, still we should stick to live with the devotees. Then we shall be profited. Go on.

Pradyumna: "…with the result that he becomes fixed in the devotional service of the Lord. The more progress is made in devotional service under the guidance of the Bhāgavatas, the more one becomes fixed in the transcendental loving service of the Lord. The messages of the book Bhāgavata, therefore, have to be received from the devotee Bhāgavata, and the combination of these two Bhāgavatas will help the neophyte devotee to make progress on and on." (end)

721029SB.VRN

Śrīmad-Bhāgavatam 1.2.18

Vṛndāvana, October 29, 1972

Pradyumna: (leads chanting, etc.)

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

[SB 1.2.18]

Translation: "By regularly hearing the Bhāgavata and rendering service unto the pure devotee, all that is troublesome to the heart is practically destroyed, and loving service unto the glorious Lord, who is praised with transcendental songs, is described established as an irrevocable fact."

Prabhupāda: Naṣṭa-prāyeṣu abhadreṣu. Abhadra. We have discussed yesterday, abhadrāṇi: all dirty things. This material life means dirty life. People do not understand it. They think by nice dress and nice apartment and nicely washed body, that is civilization. They do not know what is the dirty things which has attacked him. What is the contamination, that he does not know. Lokasya ajānataḥ. It is said that the fools, rascals, they do not know it.

anarthopaśamaṁ sākṣād

bhakti-yogam adhokṣaje

lokasyājānato vidvāṁś

cakre sātvata-saṁhitām

[SB 1.7.6]

The anartha… In the name of civilization, we have increased so many unwanted things, unnecessarily. This is called anartha. Artha means which is substance. So just like we can give so many examples. When there was no so-called advancement of civilization, people used to eat on utensils made of silver, gold, at least metal. Now they're using plastic. And still, they are proud of advancement of civilization. Actually it is anartha, anartha, unwanted things. At least, in, two hundred years ago in India, there was no industry. I think I am correct. Yes. But people were so happy. They did not have to go two hundred miles or five hundred miles away from home and for earning livelihood. In Europe and America, I see people are going for earning their livelihood by aeroplane, daily passengers. I've seen. From Vancouver, they were coming to Montreal and other places. Five hundred miles. At least fifty miles, one must go. In New York, many people are coming from distant place, Long Islands, crossing the sea, and then again bus, again… Anartha, simply unnecessary. People…

Cāṇakya Paṇḍita says that "Who is happy?" He says, "The man who does not go out of home, and who is not a debtor he is happy." Very simple thing. Who does not go out of home, and he's not a debtor, he's happy. So now we see everyone is out of home, and everyone is a great debtor. So how you can be happy? In America the bank canvasses that "You take money, you purchase motorcar, you purchase your house, and, as soon as you get your salary, you give me." That's all. Finished. You take the card… American… What is it called? Am-card? Yes.

Śyāmasundara: Bankamericard.

Prabhupāda: "Bank-card" or something. "Bank-rupt." (laughter) You see? So you take the card and you purchase whatever you like. And deposit your money in the bank. Then again, you are without any money. Simply that card. That's all.

So actually we are creating anarthas. Anarthas means unwanted things. So just like practical example: anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje [SB 1.7.6]. If one is engaged in bhakti-yoga practice, devotional service, immediately the anarthas will be diminished. Just like our students. Since they have joined this Kṛṣṇa consciousness movement… They were all Americans, Europeans. They knew how to increase anarthas, unwanted things. It is confirmed. Immediately they have given up the cinema bill, the club bill, the intoxication bill, the gambling bill, and so many bills. And medical bill also. We don't pay very much medical bill. That's a fact. So actually Kṛṣṇa consciousness movement is so nice that if one takes to it, immediately he reduces so many rascal anarthas which is not required. Does a man die without smoking? It is anartha, un…, unnecessary. They are habituated by bad association. Saṅgāt sañjāyate kāmaḥ kāmāt krodho 'bhijāyate. By bad association, they learn how to smoke, how to gamble, how to eat… Just like, in India, so-called gentlemen, they go to hotel to taste meat, cow's flesh, how it is tasting. I know, personally, some friends.

So these are anarthas. So Sūta Gosvāmī said that if you want to reduce your anarthas, which are not wanted… Anartha upaśamaṁ sākṣād bhakti-yogam adhokṣaje. If you engage yourself in devotional service of the Lord, then immediately, directly, the anarthas will be diminished. Which is not required, unnecessary. Anartha upaśamaṁ sākṣād bhakti-yoga… Just like in America, the government is spending lots of money, millions of dollars, to stop this intoxication habit of the young men, LSD. But they do not know. How they can be stopped? The government is so rascal that they do not know. Government means full of rogues and rascals. I tell you, frankly. They do not know. Here it is the medicine given, and it is practically happening. Anyone who is coming to us, although he was habituated to so many bad habits, immediately gives up. No intoxication, immediately. But they will not come to patronize this movement. They'll pay their officers and spend lavishly for some nonsense program and plan. Is it not? Yes. Here is the medicine: anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje [SB 1.7.6]. Teach people bhakti-yogam. All anarthas will be vanquished immediately. Anartha. Anarthas means things which are not required. Anarthopaśamaṁ sākṣād bhakti-yogam adhokṣaje, lokasya ajānataḥ.

But these foolish people, they do not know. Here is the remedy. They won't consult the perfect knowledge, Vedic knowledge. They won't consult. They will manufacture their own ways. That, this is the… Lokasya ajānataḥ. Because these fools, they do not know, how to get out of the clutches of unwanted things. Therefore vidvān, one who knows, vidvān… Vit means knowledge, and vān means one who possesses. Vidvān. So Vyāsadeva, vidvān, the perfect vidvān, lokasya ajānato vidvāṁś cakre sātvata-saṁhitām [SB 1.7.6]. Vidvān, Vyāsadeva, has made this Śrīmad-Bhāgavatam. Take shelter of Śrīmad-Bhāgavatam and you know perfectly how you can diminish your unwanted things. And the simple process is, as we have already discussed yesterday, that

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

If you simply hear about Kṛṣṇa,… Kṛṣṇa is speaking Himself in the Bhagavad-gītā. Don't malinterpret. Simply hear as Arjuna heard it. Sometimes some rascals say that "Bhagavad-gītā, Arjuna heard directly, but we do not find now Kṛṣṇa. So how we can hear?" His words are there. Kṛṣṇa is not different from His words. He's absolute. If you read Bhagavad-gītā as it is through the disciplic succession, then you are as good as Arjuna, hearing directly from Kṛṣṇa. There is no difference. But if you ras…, play rascaldom, "This word means this, this word means that, this word means…" This is rascaldom. If you play rascaldom, then you'll remain a rascal. You'll not improve. But if you hear exactly like Arjuna…

As Arjuna said, sarvam etad ṛtaṁ manye [Bg. 10.14], "My dear Kṛṣṇa, whatever You are saying, that is all right, in toto. I don't misinterpret." Param, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. This is understanding of… You understand Bhagavad-gītā as it is in devotion, bhakto 'si. Kṛṣṇa instructed Bhagavad-gītā to Arjuna. He said that this Bhagavad-gītā, this yoga system is now lost. Yoga-naṣṭaḥ parantapa. "Now I shall again begin that yoga through you. Because you are My devotee." Bhakto 'si. Kṛṣṇa did not go to find out a Vedantist to teach, a so-called Vedantist. "A Vedantist" means he's devotee. Veda. Veda means knowledge, and anta means ultimate. So what is the ultimate knowledge? Ultimate knowledge is described: bahūnāṁ janmanām ante jñānavān māṁ prapadyate [Bg. 7.19]. That is ultimate knowledge. After speculating knowledge life after life, when one comes to the point to surrender unto Kṛṣṇa, that is real knowledge. That is real knowledge. Unless you come to the point of surrendering unto Kṛṣṇa, your knowledge is defective. You may advertise yourself as very learned scholar, but we have got simple formula. Our position is very strong and simple. We… We take the words of Kṛṣṇa and corroborate with Kṛṣṇa's words.

Now, when I see, when we see that one man is not a devotee or Kṛṣṇa, or he does not surrender to Kṛṣṇa, immediately we take him belonging to the four classes: duṣkṛtinaḥ, mūḍhāḥ, narādhamāḥ, māyayā apahṛta-jñānāḥ. Immediately we take. It doesn't require much time to test him, what he is, because he has no surrender to Kṛṣṇa and talks all nonsense. There are so many Gītā explainers in our country-simply talking nonsense, minus Kṛṣṇa. That's all. Bhagavad-gītā means minus Kṛṣṇa. That's all. Such rascals have spoiled the whole country, you see. Everyone is so… Politicians, and this, that, all, they are… "Oh, we are student of Bhagavad-gītā." And what do you know about Kṛṣṇa? "Kṛṣṇa is zero." That's all. This is going on. So therefore Kṛṣṇa says, na māṁ duṣkṛtino mūḍhāḥ prapadyante narādhamāḥ [Bg. 7.15]. So we have to hear. If we actually want to diminish our anarthas, then we must hear Kṛṣṇa as He's speaking, without any interpretation.

So this is the process of diminishing all dirty things within the heart. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ, hṛdy antaḥ-sthaḥ [SB 1.2.17]. Kṛṣṇa is hṛdy antaḥ-sthaḥ, within your heart. Vidhunoti. He washes all dirty things. Kṛṣṇa is taking charge of washing your dirty things. Simply by hearing about, you… Why don't you take this opportunity? What is this nonsense? Kṛṣṇa simply says that "You hear about, from Me." Satataṁ kīrtayanto mām [Bg. 9.14]. "Always chanting about Me, and hearing about Me." Simple process. But the rascals will not take. They will make humbugs, jugglery of words: "This is meaning, this is meaning, this is meaning." Therefore they do not advance. Andhā yathāndhair upanīyamānāḥ [SB 7.5.31]. The story of anchor. The anchor was not taken, and the whole night they rowed on the boat, and it was where it was there.

Now, the next verse is that if you hear about Kṛṣṇa from Kṛṣṇa or Kṛṣṇa's representative, not from bogus men… According to this Vedic philosophy, if somebody speaks about Bhagavad-gītā, but he's not a Vaiṣṇava… Sanātana Gosvāmī has forbidden that "Don't hear from him." Because he will create rascal. And Caitanya Mahāprabhu has said, māyāvādi-bhāṣya śunile haya sarva-nāśa [Cc. Madhya 6.169]. If you hear about Kṛṣṇa from an impersonalist, so-called Māyāvādī, then your future is doomed, finished. And Sanātana Gosvāmī has said,

avaiṣṇava-mukhodgīrṇaṁ

pūtaṁ hari-kathāmṛtam

śravaṇaṁ naiva kartavyaṁ

sarpocchiṣṭaṁ yathā payaḥ

Avaiṣṇava. Those who are not following the principles of Vaiṣṇava behavior, professional. There are some professional reciters. That is forbidden. Don't hear from them. Now here it is said, nityaṁ bhāgavata-sevayā [SB 1.2.18]. It is not said saptāhaṁ bhāgavata-sevayā. Nityaṁ bhāgavata-sevayā. Where this saptāha comes, I do not know. Is Bhāgavata such a thing that by hearing one saptāha he'll understand everything? He cannot understand one word by reading Bhāgavata-saptāha, what to speak of eighteen thousand verses. The whole Vedic knowledge is there. Nigma-kalpa-taror galitaṁ phalam idam. What you'll understand? This is profession.

The real prescription is given here: nityaṁ bhāgavata-sevayā [SB 1.2.18]. Every day or every moment, you should remember Bhāgavatam. Then naṣṭa-prāyeṣu abhadreṣu, the dirty things which are within our heart, that is the… The process is going on to wash the dirty things. And the process is hearing about Kṛṣṇa. This is Kṛṣṇa consciousness movement, is that, that you hear about Kṛṣṇa patiently and the dirty things within your heart will go away. What is the dirty things? The dirty things is the rajas-tamo-bhāvāḥ [SB 1.2.19]. That will be explained. So by hearing about Kṛṣṇa from Kṛṣṇa or from His devotee, naṣṭa-prāyeṣu, not completely finished… The contamination is there.

Therefore Kṛṣṇa says in the Bhagavad-gītā,

api cet su-durācāro

bhajate mām ananya-bhāk

sādhur eva sa mantavyaḥ

samyag vyavasito hi saḥ

[Bg. 9.30]

Naṣṭa-prāyeṣu, one who has taken to devotional service, hearing about Kṛṣṇa, he has not become completely perfect even. Because, due to his past habit, he may do something wrong. Just like one was habituated in smoking. And he has taken initiation, and he has taken to Kṛṣṇa consciousness, but due to the influence of some friend, he sometimes, suppose he smokes. So if unconsciously induced by others he commits some sinful activity, that is excused. But if he consciously does something sinful activity, that is not excused. Kṛṣṇa says therefore that api cet su-durācāro bhajate mām ananya-bhāk. If he sticks to the devotional service sincerely, but due to his past habit, if he's seen that he has committed something wrong, so Kṛṣṇa said, "Still, he's sādhu." Sādhur eva sa mantavyaḥ, samyag vyavasito hi… [Bg. 9.30]. Because his faith in Kṛṣṇa is there. Therefore he is sādhu.

Now one may say that "He's not following strictly the rules." But intentionally, if he's doing so, then it is very risky. He'll fall down. But by chance, if he does so, the next line says, kṣipraṁ bhavati dharmātmā. Because he's sticking to Kṛṣṇa consciousness, he will be again reformed. Kṣipram. Very soon, he'll be reformed. These are, the things are there. Therefore it is said, naṣṭa-prāyeṣu. Not that completely one becomes perfect. Even prāyeṣu, almost perfect, still, almost, not that completely, abhadreṣu, he has, he's trying to give up all bad habits, unwanted things. Naṣṭa-prāyeṣu abhadreṣu. How it is possible? Nityaṁ bhāgavata-sevayā [SB 1.2.18]. Not saptāhaṁ bhāgavata-sevayā, officially. This is karma-kāṇḍīya. "I sit down for one saptāha in a year, and then 357 days I do all nonsense." No. Nityaṁ bhāgavata-sevayā. One has to serve bhāgavata.

Bhāgavata means this, one who is related with Bhagavān. Bhāgavata. From bhagavat-śabda, from the word bhāgavata, bhāgavata. So bhāgavata means the grantha-bhāgavata, the book Bhāgavata, and the devotee bhāgavata. So either you read Śrīmad-Bhāgavatam… But Śrīmad-Bhāgavatam should be relished, understood through person bhāgavatam. It is recommendation. Svarūpa Dāmodara, Caitanya Mahāprabhu's secretary, personal secretary, he chastised one brāhmaṇa. He wrote something wrong, and after all, he gave him advice that "If you want to study Bhāgavata, then bhāgavata paro giya bhāgavata sthāne(?), try to understand Śrīmad-Bhāgavatam from a devotee, not from a professional man who is earning his livelihood by reading Bhāgavata." He must be practical bhāgavata. Then you will gain. Sanātana Gosvāmī has also said that avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam. Hari-kathā, amṛta, nectar, but still, although it is amṛta, it is not to be received from the mouth of a nondevotee. One must be practical devotee, pure devotee. When he speaks, you should receive Bhāgavata, the message of Bhāgavata, Bhagavad-gītā from him. Avaiṣṇava-mukhodgīrṇaṁ pūtaṁ hari-kathāmṛtam, śravaṇaṁ naiva kartavyam. Do not hear. Reject. Professional readers. Reject immediately. Those who are earning their livelihood by the Bhāgavata reading profession, you should immediately reject. This is the injunction. Not that "Oh, here is Bhāgavata. Here is Bhāgavata. I must sit down." No. Sanātana Gosvāmī says no. Śravaṇaṁ naiva kartavyam.

Why? Hari-kathā. "He may be whatever he may be, but he's speaking Bhāgavata. What is the harm to hear from him?" One can argue like that. No, Sanātana Gosvāmī says, "Yes, sarpocchiṣṭaṁ yathā payaḥ. Milk is amṛta, nice, but as soon as it is touched by the tongue of a serpent, it is, it is poison." Sarpocchiṣṭaṁ yathā payaḥ. He has given this very example. Milk is very nice, undoubtedly. Everyone will agree. But as soon as it is touched by the lip of a serpent, you cannot drink it. Then you'll die. Now Caitanya Mahāprabhu has also warned like that, that māyāvādi-bhāṣya śunile haya sarva-nāśa [Cc. Madhya 6.169]. If you hear from a Māyāvādī who misinterprets things according to their whims, so then you'll be spoiled. You'll not get any benefit. And Svarūpa Dāmodara, secretary of Lord Caitanya, he has also the same thing, that bhāgavata paro giya bhāgavata sthāne. Those who are practical bhāgavata, life bhāgavata, from them, from him try to understand Bhāgavata.

So Caitanya Mahāprabhu's instruction, His secretary's instruction, and Sanātana Gosvāmīs… These are mahājana. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. We have to follow the path of great personalities. Not of the fools and rascals. Then you'll get the result.

satāṁ prasaṅgān mama vīrya-saṁvido

bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ

taj-joṣaṇād āśv apavarga-vartmani

śraddhā ratir bhaktir anukramiṣyati

[SB 3.25.25]

This is the process. So nityaṁ bhāgavata-sevayā, naṣṭa-prāyeṣu abhadreṣu [SB 1.2.18]. Not even completely. Because you cannot approach Kṛṣṇa in sinful life. Those who are thinking that "We are living in Vṛndāvana, and I can do all sinful activities because I am living in Vṛndāvana. Vṛndāvana-rāja will cure me, will purify me." That's a fact. Yes. But if you go on indulging in such sinful activities, then you'll have to live in Vṛndāvana in like the hogs and monkeys. At least one life you have to spend like that. Then you'll be purified. So why should you waste you're time in that way? Dhāmāparādha. If one is committing sinful activities in the dhāma, Vṛndāvana-dhāma, that is a great offense. Nāmno balād yasya hi pāpa-buddhiḥ. These are the injunction of the śāstras.

So we should be very careful. We should finish our business very quickly. Tūrṇaṁ yateta. Why should we take another risk of become hog and live in Vṛndāvana? Don't take that risk. Naṣṭa-prāyeṣu abhadreṣu. Finish all contamination, dirty things, and become completely pure. Because Kṛṣṇa is paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. He's complete pure. Apāpa-viddham. In the Īśopaniṣad: Kṛṣṇa is uncontaminated, complete. Any contaminated thing goes to Kṛṣṇa, He makes purified. Just like the gopīs. Actually they approached Kṛṣṇa in a lusty attitude, but because He was Kṛṣṇa, He, they become purified. So it is not that we shall purposefully remain impure and approach Kṛṣṇa, but the process is that if you regularly hear about Kṛṣṇa and serve Śrīmad-Bhāgavatam, or a devotee, then gradually your contaminated things being washed off, bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī [SB 1.2.18]. The result will be bhagavati, the Supreme Personality of Godhead, who is glorified by uttama-śloka, by transcendental prayers…

Just like Brahma-saṁhitā. This is not ordinary words. All Vedic words, they are not ordinary, mundane words. Just like Hare Kṛṣṇa mantra. This is not mundane sound. This is transcendental sound. Golokera prema-dhana hari-nāma-saṅkīrtana. Hari-nāma-saṅkīrtana is not a, a, mean, a material sound. Therefore it is effective. But if you contaminate it, it will not be effective. If you take it, Bhāga…, Hari-nāma, purely, without any offense-there are ten kinds of offenses-then it will act immediately. Immediately it will act.

golokera prema-dhana, hari-nāma-saṅkīrtana,

rati nā janmilo kene tāy

saṁsāra-biṣānale, dibā-niśi hiyā jvale

juṛāite nā koinu upāy

So this is the upāya. If we actually serious to get out of these material clutches, then we should hear regularly about Kṛṣṇa from a pure devotee of Kṛṣṇa. Nityaṁ bhāgavata-sevayā [SB 1.2.18]. Then bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī, then your firm steady, steadiness in devotional service will be fixed up. Bhakti… Naiṣṭhikī. Naiṣṭhikī means nobody can, I mean, push out of it. That is naiṣṭhikī, niṣṭhā, firm faith, dṛḍha-vrata. In ordinary case, in neophyte state, if somebody says that "Why you are…?" You'll be surprised. This girl, Śrī Sarasv…, Sarasvatī… Some boy said, "Oh, why you are chanting? This is not very good." He, she gave her (him) a slap. Just see. Naiṣṭhikī. How firmly she is fixed up, although she is a small child. Bhaktir bhavati naiṣṭhikī. Nobody can deviate him (her). A pure devotee of Kṛṣṇa cannot be deviated. You cannot cheat him. No. He'll give you a slap. Naiṣṭhik…, bhavati, bhavati naiṣṭhikī.

So that is required. Tato niṣṭhā rucis tataḥ, athāsaktis tato bhāvaḥ, sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ. Anartha, when the… The same thing is described by Rūpa Gosvāmī. As it is said here, naṣṭa-prāyeṣu abhadreṣu. These abhadra, these anartha… Anartha-nivṛttiḥ syāt. Bhakti, when, if one takes seriously to bhakti path, then the test is that he has given up all nonsense unwanted things. Not that he's a bhakta, and still smoking. He's not a bhakta. He's not a bhakta. That is the test. So these things are to be noted very carefully, and to try to associate with devotee. Tāṅdera caraṇa-sebi-bhakta-sane bās. Try to serve the superior ācāryas, Gosvāmīs. Ei chay gosāi jāṅr mui tāṅr dās. Make a conviction, firm determination, that "We shall follow only the, the path chalked out by the Six Gosvāmīs. We shall not deviate." With this determination, if you can go on, everything is clear, and there is no difficulty to become liberated or become a devotee of Kṛṣṇa.

Thank you very much. (end)

740926SB.CAL

Śrīmad-Bhāgavatam 1.2.18

Calcutta, September 26, 1974

Bhāgavata: "By regularly hearing the Bhāgavatam and rendering service unto the pure devotee, all that is troublesome to the heart is practically destroyed, and loving service unto the glorious Lord, who is praised with transcendental songs, is established as an irrevocable fact."

Prabhupāda:

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā…

[SB 1.2.18]

(sound of small children)

Bhāgavata: Go! Celo.

Prabhupāda: Hm.

…nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

[SB 1.2.18]

Naiṣṭhikī. Niṣṭhā. From niṣṭhā… Niṣṭhā means "firmly fixed up." Firmly fixed up. Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt tato niṣṭhā [Cc. Madhya 23.14-15]. Śrīla Rūpa Gosvāmī has explained how one can be fixed up, niṣṭhā. This niṣṭhā stage comes when one is freed from anartha. Ādau śraddhā. Just like you all have come here out of śraddhā, some faith, that "Let us go to the Hare Kṛṣṇa temple, see the ārati, or hear from the swamis." This is the beginning, śraddhā. To create śraddhā, little faith, these centers are established. And one takes to faith, then he gradually advances. Ādau śraddhā. And that śraddhā has been explained by Kavirāja Gosvāmī, what is śraddhā.

That śraddhā, he has said, śraddhā-śabde viśvāsa kahe sudṛḍha niścaya. Śraddhā means firm faith, viśvāsa, sudṛḍha niścaya, unflinching. What is that sudṛḍha niścaya? Kṛṣṇe bhakti kaile sarva-karma kṛta haya. This is the beginning of śraddhā. Śraddhā means… As in the Bhagavad-gītā it is said, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. If one is agreeable to this condition, that kṛṣṇe bhakti kaile, if one agrees, "Yes, if I surrender to Kṛṣṇa, my all perfection of life is achieved," this is śraddhā. Not that "Kṛṣṇa is also good, and this demigod is also good, you are also good, I am also good. You are also God, I am also God." There is no śraddhā. Just like a chaste woman cannot say that every man is good. She'll say, "Only my husband is good." That is chastity. If some woman says that "Any man is good…" Similarly, śraddhā means to become chaste, pure kṛṣṇa-bhakta. That is śraddhā.

śraddhā-śabde viśvāsa kahe sudṛḍha niścaya

kṛṣṇe bhakti kaile sarva-karma kṛta haya

[Cc. Madhya 22.62]

Now practically you can see. These American and European boys, they began with śraddhā. I told them that "Kṛṣṇa is the Supreme Personality of Godhead. Kṛṣṇas tu bhagavān svayam [SB 1.3.28]." They accepted it. They did not present so many rascals, that "Here is another God, here is another God, here is another God." No. Kṛṣṇe bhakti kaile sarva-karma… They fixed up their faith. That is their fortune. They had no hodge-podge idea. Therefore they are making progress. Ādau śraddhā. Then sādhu-saṅga [Cc. Madhya 22.83]. That śraddhā, that firm faith in Kṛṣṇa, can be more and more firm by sādhu-saṅga. Sādhu-saṅga means… Who is sādhu? A sādhu means a devotee. Sādhur eva sa mantavyaḥ [Bg. 9.30]. Who is sādhu? Sādhu means…, does not mean that having a long beard and saffron-color dress. Sādhu means, mahātmā means, who is pure devotee.

That is the explanation in the Bhagavad-gītā:

api cet su-durācāro

bhajate mām ananya-bhāk

sādhur eva sa mantavyaḥ

samyag vyavasito hi saḥ

[Bg. 9.30]

He is sādhu, even he is su-durācāraḥ. Just like sometimes we find these American, European boys, from our angle of vision, they are deviating little. But Kṛṣṇa confirms, "Even if he's deviating, still, he's sādhu." Why? Bhajate mām ananya-bhāk. "Because he does not know except Me, Kṛṣṇa." This is the certificate given by Kṛṣṇa. Sādhur eva sa mantavyaḥ [Bg. 9.30]. Samyak… "Oh, he may be sādhu, but not complete." No. Samyag vyavasito hi saḥ. He's complete sādhu. So what is the qualification? Now, bhajate mām ananya-bhāk. The example you can see, how they are making bhajana by the Deity worship. You'll never find in Calcutta such nice Deity worship. Bhajate mām ananya-bhāk. They do not know. All these boys and girls, they do not know anything but Kṛṣṇa. So this is the qualification, sādhu.

So we have to associate with such sādhus, who has got unflinching faith in Kṛṣṇa and fully engaged in Kṛṣṇa's service. He is sādhu. Bhajate mām ananya-bhāk. Mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ, bhajanty ananya-manasaḥ [Bg. 9.13]. That is mahātmā. We are after mahātmā. Who is mahātmā? Sa mahātmā sudurlabhaḥ. Vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. One who's accepted Kṛṣṇa as everything, such mahātmā is very rarely to be seen. Otherwise, so-called mahātmās, they are loitering in the street: "You are God, I am God, everyone is God." Not that kind of mahātmā. Mahātmā means bhajanti, "He worships Me, Kṛṣṇa." Kṛṣṇa is bhajanīya, and we are servant. One who is convinced on this platform, he is mahātmā, he is sādhu. So we have to associate with such sādhus.

Ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. Pure devotee of Kṛṣṇa. They have no other desire. Anyābhilāṣitā-śūnyam [Brs. 1.1.11]. They have no other desire. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, uncovered by the mental speculation or fruitive activities, karma-kāṇḍa. Jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167]. Not covered. If you mix up karma with bhakti, if you mix up jñāna with bhakti, or if you mix up yoga, it is contaminated. It is not pure. Pure devotional service is given by Rūpa Gosvāmī: anyābhilāṣitā-śūnyam [Cc. Madhya 19.167]. No desire for fruitive activities or philosophical speculation or yogic, mystic yogic magic. No. Simply how to satisfy Kṛṣṇa. That is bhakti. Ānukūlyena kṛṣṇānuśīlanam. Ānukūlyena. Ānukūlyena means what is favorable, what Kṛṣṇa desires. Just like Arjuna. He did not like to fight. He wanted to be a very nice, nonviolent gentleman. But Kṛṣṇa was inducing him, "You fight." Then later on, he agreed: "Yes, kariṣye vacanaṁ tava [Bg. 18.73]." This is ānukūlyena. "Kṛṣṇa wants it. Doesn't matter whether it is violent or nonviolent, Kṛṣṇa wants it. I must do it." This is called ānukūlyena, not against the desire of Kṛṣṇa, but in favor of Kṛṣṇa. This is called anukūla, anukūla-sevā. So ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā [Cc. Madhya 19.167]. That is first-class bhakti. Not that "If I like it, then I shall do it." That is not anukūla. That is pratikūla. You like or not like, that doesn't matter. Kṛṣṇa likes it,; you must do it. That is ānukūlyena kṛṣṇānuśīlanam.

So if we associate with sādhu… Sādhu means, mahātmā means, who are fully engaged in Kṛṣṇa's service. That is sādhu. That is mahātmā. Therefore it is recommended, ādau śraddhā tataḥ sādhu-saṅgaḥ [Cc. Madhya 23.14-15]. And if you associate with sādhu, then bhajana-kriyā. If we… Just like so many thousands of Europeans, Americans, they have joined us on account of sādhu-saṅga [Cc. Madhya 22.83]. First of all they come in the temple and hear for some days. Then all of a sudden he becomes shaven-headed. We haven't to request. He takes a bead and bead bag, although he's not initiated. Then, after some days, he approaches, "Please get me initiated." The bhajana-kriyā. This is called bhajana-kriyā. So we initiate. "Yes, now you are interested, we initiate." We give him hari-nāma: "Chant Hare Kṛṣṇa mantra." This is the first initiation. "And chant sixteen rounds and observe these rules and regulations." Then, when I see, six months or one year, he's doing very nicely, then we accept him as my disciple, the second initiation. So this is bhajana-kriyā. Then he's admitted to worship the Deity or cook for the Deity, so many things. Bhajana-kriyā.

Ādau śraddhā tataḥ sādhu-saṅgo 'tha bhajana-kriyā tato 'nartha-nivṛttiḥ syāt [Cc. Madhya 23.14-15]. If there is bhajana, then he'll be freed from all anarthas. Anartha means unwanted things. Just like one man is smoking. Smoking is not essential for living. If you don't smoke… Just like we don't smoke. That does not mean we are dying. It is an anartha. But anyone who has learned this smoking, he cannot stop it. Anartha. The result of bhajana will be substantiated when anartha-nivṛttiḥ syāt, he's no more interested with some unwanted things. We have practiced so many unwanted things. The first of all-illicit sex, making so-called lusty affairs without any married bondage, illicit sex. This is anartha. Why? If you want sex, get yourself married according to śāstra. Then there is no hindrance. According to Vedic civilization, the, a girl must be married. But in every country I see the female population is more than the male population. Then how every girl should be married? Therefore in India more than one wife was allowed. Now it is not allowed. That is the Vedic injunction, kanyā-dāna. The father must get, find out a husband for his daughter. There are many histories, the Kulīna brāhmaṇa.

So anartha. We should not create in the society anarthas, unwanted disturbances. The unwanted disturbance is illicit sex. And meat-eating. Meat-eating… Why one should eat meat? No animal foodstuff. Kṛṣṇa has given so many nice things. Produce. Kṛṣṇa says in the Bhagavad-gītā, annād bhavanti bhūtāni [Bg. 3.14]. Kṛṣṇa never says, māṁsād bhavanti bhūtāni, matsyād bhavanti bhūtāni. Never says. Annād. Anna, anna. Anna means food grain. Produce sufficient food grain. So the… In the village side you go, hundreds and thousands of acres of land is lying vacant. Nobody is interested. Now they are interested (in) opening slaughterhouse. Kill the poor animals and eat, but don't produce food grain. The whole world, this rascaldom is going on. I have traveled over many countries, all over the world. In Africa there are so much vacant land. In Australia there are so much vacant land. But nobody is producing food grains. They, they have kept some cattles, these cows. They are automatically maintained. There is grass. And when they are fatty, take them and send to the slaughterhouse and eat. But the land is lying vacant. The land is lying vacant.

So therefore people are not following the rules and regulations given by God or by nature's own way. They have invented their own way of living condition. Therefore they are suffering. Now we see in Calcutta or any other… Now it is a problem. Everywhere the problem will be food shortage and fuel shortage, power shortage. This is the prediction of many, many great scientists. Because people are committing so many sinful life, they must starve. That is the punishment. That is the punishment. These sinful rascals must be punished. Tān ahaṁ dviṣataḥ krūrān kṣipāmy ajasram andha-yoniṣu [Bg. 16.19]. These godless persons, dviṣataḥ, envious of God: "Why there should be God? Why Kṛṣṇa shall be God?", envious…

So these are dirty things. We began in this chapter that,

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

Abhadrāṇi, all dirty things, they are accumulating. So by hearing about Kṛṣṇa… Nityaṁ bhāgavata-sevayā. Nityaṁ bhāgavata-sevayā [SB 1.2.18]. You have to hear… Not that Bhāgavata-saptāha. I don't find this Bhāgavata-saptāha in anywhere in the Bhagavad, Bhāgavata. But they have invented some means for professional reading. Nei. In the Bhāgavata it is said…, not said, saptāha bhāgavata-sevayā. Why it is said, nityaṁ bhāgavata-sevayā? You have to hear Bhāgavatam daily, regularly. That is the injunction of Bhāgavatam. You have to hear from, not from the professional men, professional reciters. Bhāgavata-saptāha, and then, after one saptāha, you do your all nonsense things and he takes some money for livelihood, for maintaining his wife and children. And so many umbrellas, so many suits, so many utensils, and sell in the market, get some money, and maintain them. This kind of bhāgavata-sevā will not help. Nityaṁ bhāgavata-sevā. Caitanya Mahāprabhu's order is bhāgavata pada giyā bhāgavata-sthāne(?). If you want to realize what is Bhāgavata, then you must go and learn Śrīmad-Bhāgavatam from a person whose life is Bhāgavatam, not the professional Bhāgavata reciters.

So here it is said… And who will recite Bhāgavatam daily unless he has dedicated his life for Bhagavān? He's bhāgavata. Grantha-bhāgavata, and the person bhāgavata. Bhāgavata. Mahā-bhāgavata. A person, a devotee is called bhāgavata. And the grantha-bhāgavata. So we have to serve both. We have to hear daily Śrīmad-Bhāgavatam from the realized person. Nityaṁ bhāgavata-sevayā [SB 1.2.18]. The guru, the devotee, they are bhāgavata. So we have to serve, we have to please them. That is also said in the Bhagavad-gītā. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. If you want to learn the transcendental subject matter, then you must adopt three things. Tad viddhi… First of all surrender. Find out that kind of person where you can surrender. If there is no surrender, it is not possible.

So the, the Vaiṣṇava philosophy begins from surrender. Therefore Kṛṣṇa says, sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That is the order of Kṛṣṇa. And what is the difference between Kṛṣṇa and His representative? The representative says that "You surrender to Kṛṣṇa." He never says that "You surrender to me. I have become Kṛṣṇa." That is a nonsense, rascal. He will say the same thing. Therefore he's Kṛṣṇa's representative. Kṛṣṇa is personally asking that "You surrender to Me," and it is the duty of the bona fide spiritual master, guru, to say to his disciple that "You surrender to Kṛṣṇa." He'll never say that "You surrender to Me. I have become Kṛṣṇa. Now I have realized soul. I have become Bhagavān." He's a rascal.

So these are the process. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. Here it is also, the same thing. The same thing is said in a different way. That is śāstra. Actually, as Kṛṣṇa says in the Bhagavad-gītā… What is Veda? There are four Vedas and 108 Upaniṣads, then Vedānta-sūtra, then so, so many books. All of them are Vedas. And what is the purpose? Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. You read all the Vedas, all the Purāṇas, Brahma-sūtra, Rāmāyaṇa, Mahābhārata. What is the purpose? To understand Kṛṣṇa. If you don't understand Kṛṣṇa, then it is useless. Your so-called study of Vedas are useless. Śrama eva hi kevalam. That is the confirmation of Śrīmad-Bhāgavatam.

dharmaḥ svanuṣṭhitaḥ puṁsāṁ

viṣvaksena-kathāsu yaḥ

notpādayed yadi ratiṁ

śrama eva hi kevalam

[SB 1.2.8]

You are spoiling your energy. You are… Dharma… A brāhmaṇa is executing his brahminical culture very nicely. It is very good. A kṣatriya is doing his duty very nicely. That's all right. A vaiśya, he's dutying… But the test, whether he's perfect or not, or simply working for nothing, wasting his time, what is that test? That is also stated by Sūta Gosvāmī:

ataḥ pumbhir dvija-śreṣṭhā

varṇāśrama-vibhāgaśaḥ

svanuṣṭhitasya dharmasya

saṁsiddhir hari-toṣaṇam

[SB 1.2.13]

He must understand whether by executing his… It doesn't matter whether Hindu or Muslim or this or that. Your duty is, by executing your religious principles, whether you are satisfying Kṛṣṇa. That is wanted. Tasmin tuṣṭe jagat tuṣṭam.

So the Kṛṣṇa personally says that "You surrender unto Me." That is the only business. There is no other business. Simply to see that "Whether I am satisfying Kṛṣṇa?" So that will be possible… Here it is said that naṣṭa-prāyeṣu abhadreṣu. Not completely. There are so many dirty things within our heart. If at once it becomes all cleared, then immediately we are liberated person. And that is not possible. Gradually. Gradually, you go on hearing, hearing, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ [SB 1.2.17]. Gradually, all the dirty things will be cleansed. So naṣṭa-prāyeṣu, almost clean. Not purely, not completely clean. Even it is almost clean… Naṣṭa-prāyeṣu abhadreṣu. How it is cleansed? Nityaṁ bhāgavata-sevayā [SB 1.2.18]. You serve your spiritual master, the representative of Bhagavān, bhāgavata, and you hear Śrīmad-Bhāgavatam-these are the two kind of Bhāgavatam-and you do it. Nityaṁ bhāgavata-sevayā. Naṣṭa-prāye… Almost, almost cle… Then what is that? Bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī. The result will be that you'll be fixed up in the devotional service.

Uttama-śloka. Bhagavān's another name is Uttama-śloka. Uttama-śloka means selected prayers. Just like Brahmājī is offering prayers to the Supreme Personality of Godhead:

cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa-

lakṣāvṛteṣu surabhīr abhipālayantam

lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.29]

There are so many prayers in the śāstras. So therefore His name is Uttama-śloka. These prayers are composed by not ordinary rascal poet. They are composed by very, very stalwart, great personalities like Lord Brahmā, Lord Śiva and others, Sūta Gosvāmī, Śukadeva Gosvāmī, Vyāsadeva. Therefore they are called uttama-śloka, selected poetry. Therefore Bhagavān's another name is Uttama-śloka. He is offered prayers by the great personalities with selected composition of poetry and prayers. So bhagavaty uttama-śloke.

If actually we follow these regulative principles, nityaṁ bhāgavata-sevayā [SB 1.2.18], then gradually our heart will be cleansed. Ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. Caitanya Mahāprabhu said. The process is to cleanse the dirty heart. Actually, we are clean. Asaṅgo 'yaṁ puruṣaḥ. We have no business to be contaminated with the material qualities. We do not contaminate. Just like we know… In Bengali we say, tele jale mesera(?). You put oil in the water, it will never mix. Similarly, we are spirit souls, ahaṁ brahmāsmi. We have nothing to do with this material world. But somehow or other, I am in contact. So simply I have to be contactless. That Caitanya Mahāprabhu says, ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. As soon as your heart is cleansed with all dirty things, then bhava-mahā-dāvāgni-nirvāpaṇam, immediately you become out of this contamination, bhava-mahā-dāvāgni.

This contamination means we are in the blazing fire of this material world. Blazing fire. It is, has been… Blazing fire… Bhava-mahā-dāvāgni. Mahā-dāvāgni. Dāvāgni means the fire in the forest. In the forest nobody goes to set fire, but it takes place. Just like we, in India we thought that "By driving away the Britishers, we shall be happy." No. The dāvāgni is so that… That is not the medicine. Medicine is bhavauṣadhi. Medicine is Kṛṣṇa consciousness. Not that simply changing from this ism to that ism, this political party to this… That is not. Because everyone is imperfect. How they can give you perfect happiness? It is not possible. They are themselves andha. Andha means blind. So if you follow the blind man, how you'll cross? That is not possible. Andhā yathāndhair upanīyamānāḥ. Why they are andha? Na te viduḥ svārtha-gatiṁ hi viṣṇum [SB 7.5.31]. They do not know the ultimate goal of life is to surrender to Kṛṣṇa. That they do not know. They are manufacturing their own ways of advancing. That will never be successful. They do not know. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ [SB 7.5.31]. They are thinking, "By adjustment of this material world, we shall be happy." That is not possible. The māyā, the material energy, will not allow you to become perfect unless and until you surrender to Kṛṣṇa. That is her business. Therefore it is said in the Bhagavad-gītā,

daivī hy eṣā guṇamayī

mama māyā duratyayā

mām eva ye prapadyante

māyām etāṁ taranti te

[Bg. 7.14]

This is the way.

So in this verse it is confirmed… The same thing. In the Vedic literature the same thing is spoken in a different way, in different circumstances. But the ultimate goal is how to know Kṛṣṇa. Vedaiś ca sarvair aham eva vedyaḥ [Bg. 15.15]. So if we follow this principle, hear Bhāgavatam… Bhāgavatam means the words or the activities of Bhagavān. But the impersonalists, they think the ultimate goal, ultimate truth, Absolute Truth, is not a person. So there is no activity. If one is person, he has got activities. But if one is not person, void, just like a sky… In the sky, there is no activity. The only activity is the sky is covered with cloud, and you cannot see the sun. That is the only activity.

So that kind of activity is not required. Regular, varieties of activities. Therefore we have to hear about Kṛṣṇa. You'll hear about Kṛṣṇa in so many varieties of activities. Bhagavad-gītā, you hear. It's so many activities of Kṛṣṇa. So we have to hear about these. And unless there are activities, what you will hear? Simply "Brahman, Brahman, Brahman… nirākāra." How long you will hear? And how long you will enjoy? That is… There is no enjoyment. Therefore they, these Brahmavādīs, these Nirākāravādī, although by austerities and penances they may rise up to the Brahman effulgence, still, they will fall down. Because we are living entities, we want varieties of enjoyment. We are not satisfied in void, in zero. That is not possible. Therefore śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ [SB 1.2.17]. One has to hear about Kṛṣṇa, varieties of activities. Varieties of activities. Not nirākāra, without any activities. No. That activity is different from material activity. Janma karma me divyam [Bg. 4.9]. Therefore it is called divyam. They are not ordinary activities. They are all transcendental, spiritual activities. The Māyāvādī philosophers, they cannot understand.

So we have got enough matter for hearing about Kṛṣṇa. Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa… If we simply sit down and hear, we become pious. And as soon as we become pious, then we can understand what is Kṛṣṇa, what is God. If we are involved or implicated in sinful activities, there is no chance. Therefore anartha-nivṛttiḥ syāt. By sādhu-saṅga [Cc. Madhya 22.83], by association with the sādhus, bhaktas, and by bhajana-kriyā, we'll be seen, a person will be seen that he's no more involved in unwanted things. He's simply interested in executing devotional service. Nityaṁ bhāgavata-sevayā, bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī [SB 1.2.18]. When we are almost free from all this contamination, then we become fixed up in the devotional service. That is…

Bhagavān said in the Bhaga… Bahavo jñāna-tapasā pūtāḥ. Pūtāḥ. Pūta means purified. So this bhakti process means to become purified, purified. That is… The Nārada-pañcarātra-sūtra also says that,

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

[Cc. Madhya 19.170]

Bhakti can be performed when you are purified. Sarvopādhi-vinirmuk… Upādhi. These are the upādhis: "I am American," "I am Indian," "I am Hindu," "I am Muslim," "I am black," "I am white." These are upādhis. This is the description of the skin, not for me. Ahaṁ brahmāsmi. I do not belong to the skin. I do not… Because I do not belong to the skin, then so many skin descriptions… Caitanya Mahāprabhu says that "I am not a brāhmaṇa. I am not a śūdra. I am not a sannyāsī. I am not a brahmacārī. I am not a kṣatriya." In this way, "not, not, not…" Then what You are? "I am gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ [Cc. Madhya 13.80]." When you understand that "I am eternal servant of Kṛṣṇa," that is purification. That is purification. You accept it blindly, or by the process of reading śāstra and Vedas, you have to come to the conclusion: vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ [Bg. 7.19]. Then you become mahātmā and your life is perfect.

Thank you very much. (end)

720822SB.LA

Śrīmad-Bhāgavatam 1.2.19

Los Angeles, August 22, 1972

Pradyumna: (leads chanting, etc.)

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

[SB 1.2.19]

Translation: "At the time loving service is established in the heart, the modes of passion, rajas, and ignorance, tamas, and lust and desire, kāma, disappear from the heart. Then the devotee is established in goodness, and he becomes happy."

Prabhupāda: So rajas-tamo-bhāvāḥ. There are three stages, you know: sattva, rajas, tamas. The material world is conducted by three modes-the modes of goodness, modes of passion, and modes of ignorance. Therefore we find varieties of men. So one has to come to the platform of the modes of goodness. Just like illiterate, uncultured, animal-like man is trained up to come, to become civilized. By training, it is possible. Just like, by training, even cats and dogs and tigers, they are also become obedient. That is our practical experience. The tiger in the circus, they play obediently to the orders of the master. So by training, it can be possible. But there are two kinds of training process. One process is scheduled: tapasā brahmacaryeṇa śamena ca damena ca [SB 6.1.13]. Undergoing tapasya, austerity, brahmacaryeṇa… Brahmacaryeṇa means controlling sex indulgence or sex impulse. Brahmacarya means practically no sex life. Tapasā brahmacaryeṇa śamena, damena [SB 6.1.13], by controlling the senses, by controlling the mind. Tyāgena, by giving up in charity. So there are gradual process, but there is another process. Another process means this Kṛṣṇa consciousness. Either you practice in this way… Just like if you want to go up, there are two vehicles or process. You go step by step, one step after another. Suppose you have to go one hundred steps. So you have to go step by step. Tapasā brahmacaryeṇa śamena damena [SB 6.1.13], practicing. The another process is… (someone making tapping sound) (aside:) Why you are making this sound? Stop it. Another process is the lift. You go by step by step or take the process of lift. Within a second, you come up.

So the bhakti-yoga process is like that. Bhakti-yoga process means if you take to this process, then immediately, very quickly, within a second, you come to the top floor. Otherwise, you have to go by step by step, one step, two step. Although both the process leading to the target, to the topmost floor, the one is very slow and the other is very quick, immediate. Just like another example: if there is fog. You have got experience in your country, sometimes there is fog. You cannot see even a person one yard off from you. So there are so many processes to take precaution in the fog. But somehow or other, if the sun is little strong, immediately, the fog is over. So similarly, to purify ourself… This is the purification process, austerity, penance, controlling sex life, controlling the mind, controlling the senses, giving in charity whatever you possess, everything regulated. This is one process. And the other process is this bhakti-yoga.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

Simply by this process, śravaṇaṁ kīrtanam [SB 7.5.23], hearing about Kṛṣṇa. This is, we were discussing. Naṣṭa-prāyeṣv abhadreṣu, simply by hearing. Abhadreṣu, naṣṭa-prāyeṣu, all the dirty things within heart, being almost cleansed, you come to the stage of goodness. There are three stages, three platforms-ignorance, passion and goodness. So simply by hearing about Kṛṣṇa, you are promoted immediately to the platform of goodness. And as soon as you come to the platform of goodness, then, tadā, at that time, rajas-tamo-bhāvāḥ. Because there are three platforms: ignorance, passion and goodness. So you have come to the point, to the platform of goodness, means that you have passed over the other lower stages. If you have come to the college, that means you have passed your school stages. It is to be understood. Therefore we offer sacred thread. The idea is one who has become Kṛṣṇa conscious, he has already passed the stage of becoming a brāhmaṇa. Brāhmaṇa means to come to the stage of goodness. That is brāhmaṇa. Kṣatriya means to remain on the stage of passion. Vaiśya means to remain on the stage of mixture, passion and ignorance. And śūdra means to remain on the stage of ignorance. There are four divisions of the three modes. So when we come to the stage of becoming a devotee, that means we have already passed all these lower stages. Tadā rajas-tamo-bhāvāḥ [SB 1.2.19].

So what are the symptoms of goodness? Kāma-lobhādayaś ca ye. Lusty. Lust and greediness. The whole world is moving by lust and greediness. This is the stage of ignorance and passion. Those who are embarrassed with the lower qualities of material nature, they are embarrassed with two things: lust, not satisfied; and greedy, and lobha. "Give me more, give me more, give me more." "Give me…" Anything, he's not satisfied. The whole world, you see… They, sometimes they think that "If I get my income, say, one thousand dollars, I will be satisfied." But as soon as he gets one thousand, he wants one hundred thousand. If he gets one… Just like in your… Everywhere, all over the world, the worker class, they are given increment, but again they undergo strike, "More, more wages, more wages, more wages." So… But as soon as they get more money… Not only… Here in these Western countries, then they'll utilize it for lust. Lust and greediness. That's all. They do not know how to utilize money. That a millionaire is so lusty that… I have seen in Paris. They are going to some clubs. What is the business in that club? Old men, they are going. So lusty that they enter the club by paying fifty dollars, and then there is young women and wine, and that is their pleasure. Lust, kāma-lobhādayaś ca ye. One thing, one side, they are not satisfied, even they have got millions of dollars, "Still I want, still I want, still I want." This is one side, greediness, lobha, and the other side is lust. This is called kāma-lobhādayaś ca ye.

So to become Kṛṣṇa conscious means immediately-that is the test-immediately he will become free from lust and greediness. If he's not free from lust and greediness, he is making a show; he's not Kṛṣṇa conscious. This is the test. If one is actually advanced in Kṛṣṇa consciousness, then these two symptoms will be visible in his character: no more lusty, no more greediness. He should be satisfied with one wife or one husband. Why hankering after others? That is lusty. That means it is not on the stage of Kṛṣṇa consciousness; it is in the material platform. These are the test. Therefore we advise our students, "Voluntarily, you try or you become free from these things: illicit sex, intoxication, meat-eating, and gambling." Because indulging in these four things, you'll remain in darkness.

So voluntarily you have to try to give up these bad habits, and at the same time, to maintain yourself on the platform, you have to chant sixteen rounds: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. This is the process. Tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye [SB 1.2.19]. Then the result will be this: ceta etair anāviddham. Because they are, māyā is attacking you with these… Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. Guṇamayī. Guṇa means these qualities, the three modes of nature. The material nature is guṇamayī. Guṇamayī means involved or full of these three modes of material nature, guṇamayī. Maya means… Just like golden. It is smeared with gold or it is gold, you can…, you can say golden. Golden means it is made of gold or it is covered with gold glittering. Similarly, this māyā, this material nature, is made of these three modes of nature, sattva, rajas, tamas. Therefore it is called guṇamayī.

Guṇamayī… Another meaning of guṇa is rope. Just like you have seen rope. There are three layers, they are twisted very strong, and such rope becomes strong. So similarly, these three guṇas, these three modes of nature, are twisted like rope, and we are bound up. You cannot get out. Daivī hy eṣā guṇamayī mama māyā duratyayā [Bg. 7.14]. If your hands and legs are tied with such rope, then it is very difficult. Similarly, we are all bound up. We are declaring freedom, and so many things, nonsense, we are speaking, but we have forgotten that we are under the grip of this māyā. Immediately, you can be overcome by māyā. Māyā is so strong.

So therefore by this process,

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā…

[SB 1.2.18]

This is the process. Nityam, daily. Or twenty-four hours. By studying Śrīmad-Bhāgavatam or associating with devotees, bhāgavata-sevayā… Bhakti, bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī. Then the Supreme Personality of Godhead, bhagavaty uttama-śloke, bhaktir bhavati naiṣṭhikī, devotional service becomes strong and fixed up. Simply by this process, hearing. There is no necessity of education or Ph.D. degree. Simply God has given you these ears and you hear, śṛṇvatām. Hear about Kṛṣṇa from realized soul. This process will make you to be situated on the platform of goodness, and as soon as you are promoted to the platform of goodness, that means you have already surpassed the other two platforms-means ignorance-and the symptom will be… That is clear here. The symptom is that the two things, lust and greediness, will not disturb you. You haven't got to take certificate from anyone, "Just give me certificate that I have become a Kṛṣṇa conscious." You take your certificate yourself, see yourself, whether you are free from lust and greediness. That's the certificate. If you are confident that "I am free from lust and greediness," then I am making progress. Otherwise, (chuckles) I am again in the same, no progress. This is test.

This is test. If we want to cheat others, that is a different thing, that "I have become very advanced in Kṛṣṇa consciousness." That is another thing, cheating. But you test yourself by this process, whether you are free from lust and greediness. This is the test. Tadā rajas-tamo-bhāvāḥ [SB 1.2.19]. And when you become free from these two things, lust and greediness, tadā, ceta etair anāviddhaṁ sthitaṁ sattve prasīdati. Ceta, consciousness, not being attacked by these two nonsense things, ignorance and passion… Ceta etair anāviddham. Viddham means piercing. They are always piercing, pinching, pinching. "Come on, come on." They are always pinching. But if you are actually situated in Kṛṣṇa consciousness, these things will not pinch you. Tadā, ceta etaiḥ… Because everything is in the heart. Whole thing is cleansing the heart.

So heart is being pinched. "Here is… I am beautiful boy," "I am beautiful girl. Why not come?" So this is pinching. So if you are actually situated on the platform of Kṛṣṇa consciousness, not fully, a little advanced, then these things will be visible. Tadā ceta etair anāviddham. And when you stop, when you are able to stop this pinching in your heart by these two modes of material nature, passion and greediness-tadā ceta etair anāviddhaṁ sthitaṁ sattve prasīdati-prasīdati, then you become joyful. That is the stage of joyfulness.

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

That is stated in the Bhagavad-gītā. When you have come to this status, joyful, no more pinching by these two modes of material nature, joyful, that is called brahma-bhūta stage, the platform of liberation.

So the next stage is brahma-bhūta [SB 4.30.20]. So brahma-bhūta stage means na śocati na kāṅkṣati. No more hankering, no more demanding. Na śocati na kāṅkṣati. Because here the business is we hanker after something which we do not possess, and if we lose something which we possessed, then we lament. This is our business. Some… First of all, we possess. Then, by nature, we lose it. When it is lost, then we cry. So these two things are material position, na śocati… But when you come to the brahma-bhūta stage, spiritual platform, then these two things will be absent. Na śocati na kāṅkṣati samaḥ sarveṣu bhūteṣu. Then you will be able to see everyone on the spiritual platform. Paṇḍitāḥ sama-darśinaḥ [Bg. 5.18]. Then you are learned. You are seeing the cats and dogs and a human being, a learned man, because you don't see the dress, outward covering, tabernacle, but you see, "Here is a spirit soul, part and parcel of Kṛṣṇa." That is universal brotherhood. Not by passing resolution with the United Nations and fighting. That is not possible. You have to come to the stage of spiritual platform; then there is question of love, brotherhood, equality, fraternity, otherwise, all bogus propaganda. It's not possible. Samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]. Then real, pure devotional service begins. Then we become completely fit to serve Kṛṣṇa. Kṛṣṇa accepts your service at that time.

This is the process, but if we follow the rules and regulations given by spiritual master, śāstra, then gradually, gradually… Therefore we should be very careful. We should be very cautious that māyā may not attack us. Because she is always ready to attack. Rajas-tamo-bhāvāḥ [SB 1.2.19]. Even in goodness also, māyā, there is māyā. Therefore in the material platform, even goodness is not pure. Therefore there is another stage, which is called śuddha-sattva. Goodness is sattva, sattva-guṇa. There is another stage, transcendental stage, which is called śuddha-sattva. Sattvaṁ viśuddhaṁ vāsudeva-śabditam. That is called vāsudeva stage, and in the vāsudeva stage, Vāsudeva, Kṛṣṇa, appears. You can see Kṛṣṇa. Not that a rascal inviting everyone, "Come on. I shall show you God, I shall show you God," and some rascals are going there to see God. God is not so cheap. One has to qualify himself to see God. These are the processes.

Read the purport.

Pradyumna: "A living being in his normal constitutional position is fully satisfied in spiritual bliss. This state of existence is called brahma-bhūta or ātmānandi, or the state of self-satisfaction. This self-satisfaction is not like the satisfaction of the inactive fool. The inactive fool is in the state of foolish ignorance…"

Prabhupāda: Yes, just like a cat and dog are sitting silently, very good men. That kind of inactivity is useless. Rather, one who is devotee, he is very active to serve Kṛṣṇa: "How shall I serve Kṛṣṇa more and more? How shall I advance this Kṛṣṇa consciousness movement?" That activity, you see; not sitting idly, "I have become Kṛṣṇa conscious." Go on.

Pradyumna: "The inactive fool is in the state of foolish ignorance, whereas the self-satisfied ātmānandī is transcendental to the material state of existence. This stage of perfection is attained as soon as one is fixed up in irrevocable devotional service. Devotional service is not inactivity, but the unalloyed activity of the soul."

Prabhupāda: Soul. This is, this is the activity of the soul. You stop the activity of the body, of the mind; then you must be engaged in the activity of the soul. Actually, the soul is active, not this body and mind. As soon as the soul is out of this body, there is no activity. So the real source of activity is coming from the soul. So how it is that after one becomes liberated, he becomes inactive? That is the theory of the Māyāvādīs. Real activity begins there. Here we are active. We have got so many impediments offered by the mind and the body; and when we actually come to the platform of soul, that is liberated position. The activity should be very nice and very polished, very advanced. Then?

Pradyumna: "The soul's activity becomes adulterated in contact with matter, and as such the diseased activities are expressed in the form of lust, desire, hankering, inactivity, foolishness and sleep. The effect of devotional service becomes manifest by complete elimination…"

Prabhupāda: Sleep and inactivity is a sign of ignorance. The more we are inactive and sleepy, that means we are in the modes of ignorance. And passion means activity for sense enjoyment. And goodness means free from the inactivity of ignorance and the activity of passion, but to see things as they are: "Oh, I am eternal servant of God. So my actions should be to serve God." That is goodness. These are the stages. When one is inactive, lazy, sleeping, that means ignorance. When one is very active for sense enjoyment, it is passion; and when one is neither active like the sense gratifiers nor sitting idly like the ignorant, but he is trying to engage himself in Kṛṣṇa consciousness, service, that is goodness. And one who is actually serving Kṛṣṇa, that is transcendental platform, liberated platform. Then?

Pradyumna: "The effect of devotional service becomes manifest by complete elimination of these effects of passion and ignorance. The devotee is fixed at once in the mode of goodness, and he makes further progress to rise up to the position of vasudeva, or the state of unmixed sattva, or śuddha-sattva state. In this śuddha-sattva state only can one always see Kṛṣṇa state, eye to eye, by dint of pure affection for the Lord. A devotee is always in the mode of unalloyed goodness; therefore he harms no one. But the nondevotee, however educated he may be, is always harmful. A devotee is neither foolish nor passionate. The harmful, foolish, and passionate cannot be devotees of…"

Prabhupāda: The… It is said, maṇinā bhūṣitaḥ sarpaḥ kim asau na bhayaṅkaraḥ. Snake. Some snakes are decorated with jewel on the hood. So this materialist, however qualified he may be, just like jewel on the head. The śāstra says, "Do you think that a snake coming to you with a jewel on head is not dangerous or ferocious?" He's as dangerous, as ferocious, as the serpent without jewel. Similarly, any materialistic person, however educated he may be, so-called educated, he is simply a snake, dangerous. That's all. He has no qualification. Harāv abhaktasya kuto mahad-guṇāḥ. One cannot have good qualities unless one is advanced in Kṛṣṇa consciousness. Read.

Pradyumna: "The harmful, foolish and passionate cannot be devotees of the Lord, however they may advertise themselves as devotees by outward dress. A devotee is always qualified with all the good qualities of God. Quantitatively, such qualifications may be different, but qualitatively, both of them are one and the same."

Prabhupāda: Chant Hare Kṛṣṇa. (end)

721030SB.VRN

Śrīmad-Bhāgavatam 1.2.19

Vṛndāvana, October 30, 1972

Pradyumna: (leads chanting, etc.)

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

[SB 1.2.19]

Translation: "At the time loving service is established in the heart, the modes of passion, rajas, and ignorance, tamas, and lust and desire, kāma, disappear from the heart. Then the devotee is established in goodness, and he becomes happy."

Prabhupāda:

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

[SB 1.2.19]

The beginning of the chapter was yena ātmā suprasīdati.

sa vai puṁsāṁ paro dharmo

yato bhaktir adhokṣaje

ahaituky apratihatā

yayātmā suprasīdati

[SB 1.2.6]

So everyone, even in this age, the advanced materialistic persons, they seek after peace, peacefulness of ātmā, or self. Take for example that in Western countries the younger generation, coming from very rich family, rich nation, but they have given up the standard of living as it is observed by their fathers or grandfathers. They do not like it. Because they do not like it. Because they are not satisfied. Yayātmā suprasīdati. There is no satisfaction of ātmā. Therefore they have given up.

Bhoga and tyāga. Bhoga means enjoyment, and tyāga means renunciation. So actually, in this world, some people are very much busy in the matter of bhoga, enjoying, the karmīs. And some people are very much engaged in the business of tyāga, renouncement. These two kinds of activities are going on. One is very, very busy for acquiring things for enjoy, sense enjoyment, and when he's dissatisfied, he cannot fully enjoy, neither he's satisfied, he says, brahma satyaṁ jagan mithyā, "This world is false. There is no need of this world. The grapes are sour." The same story. The jackal and the grapes. A jackal wanted to eat the grapes, and it jumped many times, but could not approach the grapes. So at last he satisfied himself that "There is no need of the grapes. It is sour." So this brahma satyaṁ jagan mithyā is like that. When one is fed up or tired of this world, he cannot enjoy it due to age or other circumstances, at that time, he says, jagan mithyā. Why jagan mithyā? If God is truth, then creation of God is also truth. Why it should be mithyā? But because he has no knowledge, sufficient knowledge of the Vedic instruction, īśāvāsyam idaṁ sarvam, pūrṇam adaḥ pūrṇāt pūrṇam udacyate [Īśo mantra 1], he does not know that creation of God is complete.

There is no defect. When God created this world, he created it perfect. Take, for example, we require water. So in every planet there is sufficient water, these oceans and seas. And they are very nicely preserved, adding with, what is called? Salt? What is the chemical name? Sodium…?

Devotee: Chloride.

Prabhupāda: Sodium chloride. Sodium chloride is preservative. So the water is preserved, mixing with sodium chloride. Just see how perfect arrangement. And the water is evaporated on the sky by distillation, making sodium chloride separated from the water. Distillation means to take the pure water, distilled water. Now, the distilled water is taken on the sky, and as rain it drops on the ground, and it is stored on the mountain-hill. Gradually, the whole year, the water is coming down in this shape of river, and supply is there. First of all, the whole land is moistened with water by rainfall. Then portion, and some of the water is preserved in Iceland, in the shape of ice.

So there is complete arrangement. We have not seen. Paśyati jñāna-cakṣusā. Because we have no knowledge, we do not see how things are nicely arranged by God for our maintenance. Everything is there. Pūrṇāt pūrṇam udacyate. Pūrṇasya pūrṇam ādāya pūrṇam eva avaśiṣyate [Īśo Invocation]. Everything is complete. It is our mismanagement. We, the so-called civilized human beings, we have created problems. We have created problems: "This is my land. This is my country. Why you are coming here?" Then there is fight, there is spoil of things, so many things. Because they do not know, īśāvāsyam idaṁ sarvam [Īśo mantra 1], everything belongs to God. The… Now they have developed the communist idea that everything belongs to the state. But that is also imperfect. There is no peace, still. Sthite sattvam. Ceta etair anāviddhaṁ sthitaṁ sattve prasīdati. What is that? Ceta etair anāviddhaṁ sthitaṁ sattve prasīdati. They do not know that we have to come to the platform of goodness, sattva-guṇa. Then there will be peace.

Because sattva-guṇa means knowledge, rajo-guṇa means passion, and tamo-guṇa means ignorance. So this world is being carried on by these three guṇas. Those who are accepting the tamo-guṇa, they are kāma, lusty, too much lusty. And those who are in rajo-guṇa, they're too much greedy. And those are in the sattva-guṇa, they know things. That is brahminical qualification. Veda jānāti iti brāhmaṇaḥ. Veda-pāṭhād bhaved vipro brahma jānāti iti brāhmaṇaḥ. By reading Vedas, one becomes a vipra. Then not only vipra, but when… Vipra means brāhmaṇa. So to become brāhmaṇa by qualification is not sufficient. One must know the Brahman, the Supreme Brahman, Parabrahman. Just like Arjuna understood Kṛṣṇa, paraṁ brahma, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. That is real stage. That is brahminical stage. Don't think that Arjuna was a kṣatriya. He, after studying Bhagavad-gītā, he became brāhmaṇa, because he understood Kṛṣṇa. He says, paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān [Bg. 10.12]. He understood Kṛṣṇa rightly. Others, they, that story of the yājñika-brāhmaṇas… Not story, fact. They could not understand Kṛṣṇa.

When the yājñika-brāhmaṇas were engaged in sacrifice, Kṛṣṇa and Balarāma were requested by their friends, cowherd boys, "My dear Kṛṣṇa, Balarāma, we are hungry. Please give us some food." They knew Kṛṣṇa. That's all. Kṛṣṇa said that "There is a sacrifice, a great ceremony is going on. The brāhmaṇas, the yājñika-brāhmaṇas, are engaged. Go there and ask some food." So they approached. You'll find this description in the Kṛṣṇa book. So the brāhmaṇas refused, because they could not understand Kṛṣṇa. They thought that "Unless the sacrifice is finished, how the foodstuff can be distributed?" But they were so ignorant, that they could not understand that the person for whom the sacrifice was being performed, He's asking personally. That is ignorance.

So Kṛṣṇa says therefore in the Bhagavad-gītā, nāhaṁ prakāśaḥ sarvasya yogamāyā-samāvṛtaḥ [Bg. 7.25]. Simply by becoming brāhmaṇa, one cannot understand Kṛṣṇa. He must become a devotee. Because Kṛṣṇa is understood by simply devotional service. Bhaktyā mām abhijānāti [Bg. 18.55]. Kṛṣṇa does not say that to "By becoming brāhmaṇa, one can understand Me." No. Brāhmaṇa stage is impersonal realization of Brahman. There is no personal realization. When the personal realization is there, he's called Vaiṣṇava, brāhmaṇa-vaiṣṇava. The brāhmaṇa has got two titles: brāhmaṇa-paṇḍita. Still, in India, a brāhmaṇa is addressed as paṇḍita, however rascal he may be. Because it is expected, when one is born in the brāhmaṇa family, he must be well-learned. These are the six occupational duties of brāhmaṇa: paṭhana-pāṭhana yajana-yājana dāna-pratigraha. A brāhmaṇa must be very learned scholar, studying. All Vedic knowledge is meant for the brāhmaṇas. Satyam, tapasya, satyam, śaucam, tapas, ārjavam, titikṣā, jñānam, vijñānam, āstikyam, brahma-karma svabhāva-jam [Bg. 18.42]. These qualifications must be there to become a brāhmaṇa.

So in spite of becoming a brāhmaṇa, qualified, śāstra says, ṣaṭ-karma-nipuṇo vipro mantra-tantra-viśāradaḥ. A brāhmaṇa, he is expert in his occupational duties. Ṣaṭ-karma means paṭhana-pāṭhana yajana-yājana. Six kinds of occupational duties. But avaiṣṇava-mukhodgīrṇa, uh,

ṣaṭ-karma-nipuṇo vipro

mantra-tantra-viśāradaḥ

avaiṣṇavo gurur na syād

vaiṣṇavaḥ śva-paco guruḥ

This is the injunction of the śāstra. In spite of his good qualification, expert in six occupational duties of a brāhmaṇa, if he's an avaiṣṇava, if he has not understood Kṛṣṇa or Viṣṇu, the Supreme Personality of Godhead, then he cannot become guru. Therefore, according to Vedic system, not a brāhmaṇa is accepted as guru, but when he becomes gosvāmī. Gosvāmī means fully controlled in full knowledge of Kṛṣṇa consciousness. He can become guru.

The… Rūpa Gosvāmī's… That six kinds of control. One who has controlled over his speeches, over his anger, over his tongue, over his mind, over his genital, over his belly, when one has full control over these six things, he's a gosvāmī. Pṛthivīṁ sa śiṣyāt. He can make disciples all over the world. That is the injunction of Śrī Rūpa Gosvāmī. He was himself a gosvāmī. In the beginning, when he was a minister, he was not a gosvāmī, but later on, when he became completely educated by Śrī, Śrīla Mahāprabhu, Caitanya Mahāprabhu, both the brothers, Rūpa Gosvāmī, Sanātana Gosvāmī, they became gosvāmīs. And other gosvāmīs, Gopāla Bhaṭṭa Gosvāmī, Raghunātha dāsa Gosvāmī, Śrī Jīva Gosvāmī, they became their assistants. This Vṛndāvana, the present Vṛndāvana is the excavation of the Six Gosvāmīs. This place where we are sitting, here the Six Gosvāmīs used to assemble daily for discussing on Bhāgavata. Especially it, it is the place of Śrīla Jīva Gosvāmī's nephew.

So this culture, as, Kṛṣṇa consciousness, the progress, the system is described here, it is not that Kṛṣṇa consciousness we have manufactured a type of religious system. No. We don't manufacture. Neither can we manufacture. It is not possible. Defective human being, how he can manufacture religion? That is not possible. Dharmaṁ tu sākṣād bhagavat-praṇītam [SB 6.3.19]. Dharma, the principles of dharma has to be accepted directly from the Supreme Lord. So now the Supreme Lord is helping. We have begun this process.

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ

hṛdy antaḥ-stho hy abhadrāṇi

vidhunoti suhṛt satām

[SB 1.2.17]

First of all, one has to wash off all these dirty things from the heart. Then he can come to Kṛṣṇa consciousness. Not abruptly. But Kṛṣṇa is so kind that even without washing, if one comes seriously to the shelter of Kṛṣṇa's lotus foot, then He takes charge. Kṛṣṇa says in the Bhagavad-gītā,

sarva-dharmān parityajya

mām ekaṁ śaraṇaṁ vraja

ahaṁ tvāṁ sarva-pāpebhyo

mokṣayiṣyāmi mā śucaḥ

[Bg. 18.66]

He takes charge. If we… So there are two processes. Either you can go through the prescribed method, as they are described in the Vedic injunctions… Tapasā, brahmacaryeṇa, tyāgena, śamena, damena [SB 6.1.13]. These are the processes. One must undergo austerity, penance, tapasā; brahmacarya, one must be brahmacārī, not unnecessarily using sex life. So tapasā brahmacaryeṇa śamena damena vā, tyāgena [SB 6.1.13]. Tyāga, renunciation, is required. So this is one process. Another process that if you fully surrender unto the lotus feet of Kṛṣṇa sincerely, then all things are done automatically, immediately. Only by kṛṣṇa-bhakti, one becomes purified, immediately. So that kṛṣṇa-bhakti begins, as we have studied, the previous verses, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ [SB 1.2.17]. We have to hear patiently, by aural reception. Caitanya Mahāprabhu also accepted this process. This is the process, Vedic process-to hear about Kṛṣṇa.

So naṣṭa-prāyeṣu abhadreṣu nityaṁ bhāgavata-sevayā [SB 1.2.18]. Nityam. This point we have discussed. The Bhāgavata has to be studied from a person bhāgavata. Bhāgavata-sevayā. Tad viddhi praṇipātena paripraśnena sevayā [Bg. 4.34]. One has to learn Bhāgavatam from a person you can surrender. Praṇipātena. Paripraśnena sevayā. Two things. There must be service and surrender. And between the two things, surrender and service, there is paripraśna. You cannot ask about spiritual knowledge from a person by challenging. No. That will not help you. Just like Kṛṣṇa (Arjuna). When he was talking with Kṛṣṇa like friend, the problem was not solved. Then Arjuna surrendered unto Kṛṣṇa. Śiṣyas te 'haṁ śādhi māṁ prapannam [Bg. 2.7]. He understood that "Simply by friendly talkings and argument, there cannot be any conclusion of spiritual life." One must surrender. He knew it. Gurum eva abhigacchet. Must. Abhigacchet is vidhilin form of verb. Means "he must." There is no other alternative. So therefore Arjuna submitted. And he was also enlightened. So simply by hearing from the authoritative sources, nityaṁ bhāgavata-sevayā, as it is described. But we don't find anywhere: saptāhaṁ bhāgavata-sevayā. No. Nityaṁ bhāgavata-sevayā.

So nityaṁ bhāgavata-sevayā [SB 1.2.18]. Naṣṭa-prāyeṣu abhadreṣu. Abhadra. Abhadra means the quality of ignorance and passion. They are abominable. Ignorance is most abominable, abominable, and passion is abominable. These two things must be given up. But simply by hearing about Kṛṣṇa, simply by hearing about Śrīmad-Bhāgavatam, from the person bhāgavatam, one can get rid of these dirty things, namely mode of ignorance and mode of passion. Then the balance is the mode of goodness. There are three guṇa, modes, ignorance, passion and goodness. So if we can, somehow or other, can avoid the lower-grade modes, namely ignorance and passion, then naturally we come to the platform of goodness. That is also not sufficient. Therefore it is said here, naṣṭa-prāyeṣu, almost finished all dirty things. "No, I am now situated in goodness, in brahminical qualifications."

So the śāstra says it is all right. But still it is dirty. Because in the Bhagavad-gītā it is described that that is also a cause of bondage. "I am very learned. I am now become brāhmaṇa." So he does not know that is also this false ego, that "I am brāhmaṇa. I am very learned. I am very advanced." This is also cause of bondage. He does not know that. Simply to become free from the modes of ignorance and passion is not sufficient. One must be free from the modes of goodness also, the so-called goodness. Then you come to the transcendental platform. That is called sarvopādhi-vinirmuktam [Cc. Madhya 19.170]. These are upādhis. "I am a good man. I am a bad man." Both of them are designations. From spiritual point of view, there is no difference between good man and bad man. Caitanya-caritāmṛta says, dvaite bhadrābhadra sakali samāna. So long you are in the material platform, the so-called goodness and badness, they are all the same-because you are in the material platform.

So to become a very good man… Just like an ideal good man was Gandhi. Or somebody else. We are giving because Gandhi's respected all over the world as a very good man. That's a fact. But that is not sufficient. That is not sufficient. Therefore the śāstra says that you should become free from becoming a good man or bad man. You must become a devotee. That is required. To become a good man of this world is not a very good qualification. Therefore it is said here, naṣṭa-prāyeṣu abhadreṣu. To become bad man… And if you become a good man, it is partially acceptable, because you have avoided the two other things, namely ignorance and passion. But that is not sufficient. But it is favorable. To become a good man, to become a brāhmaṇa, is favorable. Because to, by becoming a brāhmaṇa, one is able to understand things as they are. He's not in ignorance. Just like a ignorant, a cats and dogs, they are under the bodily concept of life: "I am this body." But a brāhmaṇa is not in the bodily concept of life. He knows, ahaṁ brahmāsmi, "I am part and parcel of Brahman." This knowledge will help him. And here it is said that ce…, tadā rajas-tamo-bhāvāḥ… [SB 1.2.19]. So long one is influenced by the modes of ignorance and passion, he is busy in greediness and lusty affairs.

So at least he's free from the lusty desires and greediness. The whole world is working, especially in Western countries, you see… They are working so hard. They have got their nice motorcar, nice roads, and very, very nice ways also, fly over, one road is flying over another road, another road. Very good facility for driving motorcar, and they have got enough motorcar also. Every third man has got a car. But what are these civilization? Kāma and lobha, lustiness and greediness. That's all. The basic principle is lust and greediness. That's all. This is their qualification. So anyone who has become free from this lusty and greedy status of life, he's advanced. He's advanced. Kāma-lobhādayaś ca ye. Because these lusty desires and greediness will not help him at any time to realize his self or to realize God. That will not be helpful.

So at least, if he comes to the platform of goodness, sattva-guṇa, then he can at least understand that "I am not this body. I am spirit soul. My duty is different from these bodily activities." Brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati [Bg. 18.54]. The lusty and greediness keeps one always in lamentation and hankering. Na śocati na kāṅkṣ… Na kāṅkṣati. Kāṅkṣā. These people, they have no end of their kāṅkṣā, hankering. One after another, one after another, one after a… Sarva-kāma. In the śāstra they are called sarva-kāma. There is no end of their lusty desires. So naṣṭa-prāyeṣu abhadreṣu. By the hearing process, one becomes gradually free from the lusty and greedy platform, and he comes to the platform of knowledge. And at that time he can understand at least that "I am not this body. I am spirit soul. And what is my duty as spirit soul?" That duty, if he understands, that is, as it is stated in the Bhagavad-gītā, samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]. That is the duty. When he comes to this platform that "My duty is to execute devotional service," that is required. He comes to the platform. Or at least, in between sattva-guṇa and śuddha-sattva. Sattva, sattva-guṇa, without being contaminated by the other two guṇas, modes of nature, namely, ignorance and passion. Pure. That is devotional stage.

So tadā rajas-tamo-bhāvāḥ kāma-lobhādayaś ca ye [SB 1.2.19], if we can come to that platform, śuddha-sattva… Sattvaṁ viśuddham. Sattvaṁ viśuddham. When we, our existence becomes completely purified from the influence of these material qualities… The beginning is the modes of goodness. Then at that platform, at least, the other lower-grade modes, namely passion and ignorance, cannot attack us. Ceta etair anāviddham. When a man is in the platform of goodness, he's satisfied in any circumstances. That these boys, European and American boys, they are coming of rich family and rich nation. They are accustomed to so many material advances. Each and every one of them knows how to drive car, and they were driving cars also. They had cars. But now, because they have to come to the platform of goodness, they don't care for anything. They can lie down on the street underneath a tree. Ceta etair anāviddhaṁ sthitaṁ sattve prasīdati. Because their heart now cannot be pierced by the desires, lusty desire and greediness. So in this way we have to make progress in spiritual life and advance in Kṛṣṇa consciousness.

Thank you very much. [break]

Acyutānanda: "…have already enjoyed sense gratification. So you can take to it."

Prabhupāda: Eh?

Acyutānanda: Most people say to us that "Because in America you have already enjoyed sense gratification, so now you are taking to this."

Prabhupāda: Then the hog would have been the first-class devotee. (laughter) Because he has enjoyed sense gratification without any restriction, without caring for mother, sister, or daughter. Then the hog would have gotten the first-class certificate to become a devotee. That is not… Of course, they think like that, rascaldom, that "Let us finish our sense gratificatory process. Then we shall think of our Kṛṣṇa consciousness." That is rascaldom. You have to give up. Not that… What is that? Haviṣa kṛtam(?)… Or what is that verse? That if you pour ghee on the fire it will increase; it will not decrease. You have to stop. So they put this argument. Especially in India, they are thinking that "Now, first of all, we have to become Americans. And then we shall think of Kṛṣṇa." This is rascaldom. Chant Hare Kṛṣṇa. (end)

740927SB.CAL

Śrīmad-Bhāgavatam 1.2.19

Calcutta, September 27, 1974

Nitāi: "At the time loving devotional service is established in the heart, the modes of passion [rajas] and ignorance [tamas] and lust and desire [kāma] disappear from the heart. Then the devotee is established in goodness, and he becomes happy."

Prabhupāda:

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

[SB 1.2.19]

So the principle is that we have to place our mind, or consciousness, in the sattva-guṇa. That is the first business. Because the material world means sattva-guṇa, rajo-guṇa and tamo-guṇa. Sattva-guṇa is the qualification of pure brāhmaṇa. Śamo damas titikṣā ārjavaṁ jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam [Bg. 18.42]. Sattva-guṇa. These are the symptoms of sattva-guṇa. Without coming to the platform of sattva-guṇa, or brahminical qualification, one cannot make any advance in spiritual life. Therefore in our Kṛṣṇa consciousness movement we first of all bring anyone to the platform of brāhmaṇa. Therefore, at the time of second initiation, we offer the sacred thread, to recognize him that "He is now brāhmaṇa."

Without becoming a brāhmaṇa, nobody can become a Vaiṣṇava. Or, when one is Vaiṣṇava, it is to be understood that he is also brāhmaṇa. The common word… In India it is said, brāhmaṇa-vaiṣṇava. Brāhmaṇa should become Vaiṣṇava. Or one who is Vaiṣṇava is already a brāhmaṇa. Brahma jānātīti brāhmaṇaḥ. So a Vaiṣṇava not only knows brāhmaṇa, er, Brahman, but he knows Paramātmā and he knows Bhagavān. So Brahma jānātīti brāhmaṇa. Simply by knowing Brahman, one can become a brāhmaṇa. But a Vaiṣṇava, not only he knows what is Brahman, but he knows further, what is Paramātmā and what is Bhagavān. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. The Absolute Truth is present in three features: Brahman, Paramātmā and Bhagavān. So Brahman realization is the first. Ahaṁ brahmāsmi. That is the self-realization: "I am not this body." Ahaṁ brahmāsmi. That is called brahma-bhūta [SB 4.30.20] stage. Brahma-bhūtaḥ prasannātmā [Bg. 18.54]. That is the statement in the Bhagavad-gītā.

Here is, also it is stated that sthitaṁ sattve prasīdati. Everyone is hankering after how to be peaceful in mind. Everyone. Everyone says, "Swamiji, kindly say how I can get peace of mind." The peace of mind, how it can be attained is stated here: sthitaṁ sattve prasīdati. If you fix up in sattva-guṇa, not in the rajo-guṇa, tamo-guṇa. Tamo-guṇa is the life of the karmīs. Tamo-guṇa and rajo-guṇa. Or rajo-guṇa is actually karmīs, and sattva-guṇa is the life of jñānīs. And after coming to the sattva-guṇa, being peaceful in mind, that is called… (baby crying-pause) …brahma-bhūtaḥ prasannātmā [Bg. 18.54]. You have to come to the platform of sattva-guṇa. Then you'll be prasannātmā.

Prasanna means happy mode of life. Brahma-bhūtaḥ prasannātmā [Bg. 18.54]. What is the happy mode of life? Na śocati na kāṅkṣati. He does not lament. He does not hanker. Here in the material world we are hankering. We want this… Dhanaṁ dehi rūpaṁ dehi yaśo dehi rūpavatī bhāryāṁ dehi. Dehi dehi. That is hankering. This is not the stage of brahma-bhūta. Brahma-bhūta stage means na śocati na kāṅkṣati. He does not hanker. Neither he laments. Then samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām [Bg. 18.54]. Then bhakti begins, when actually you are in peace of mind. With disturbed mind (you) cannot execute devotional service. Therefore in the beginning, if somebody all of a sudden becomes a Vaiṣṇava and in a solitary place, "I am chanting," that is cheating. How you can be…? How you can chant? You cannot, because your mind is not fixed up. Your mind is not… Na śocati na kāṅkṣati. Unless you are purified, your mind is always disturbed. That is the material condition. The mind must be disturbed.

Sadā samudvigna-dhiyām. Prahlāda Mahārāja says. That is the material symptom. What is the material symptom? Always full of anxiety. Sadā samudvigna-dhiyām. Why? Asad-grahāt. Because he has accepted the temporary position, asat. Asat means "which will not exist." Here everything will not exist. This body, it will not exist. But I have taken this body as everything. "I am Indian." "I am American." "I am the father of this family." "I am the manager of the so big business." And so on, so on, so on, so on. Asad-grahāt. But everything concentrated on this body. So you must be an…, full of anxiety. Asad-grahāt. You accepted this body as fact. But it is not fact. Similarly, the whole world. Asad-grahāt samudvigna-dhiyām. This was a question several times. This is very nice question.

Hiraṇyakaśipu asked his son, Prahlāda Mahārāja, "My dear boy, what you have learned the best thing? You are student." He said, tat sādhu manye asura-varya. He addressed his father, he addressed him as asura-varya, "the best of the asuras." He did not address him as "Father." But he said, "My dear the best of the asuras…"

tat sādhu manye 'sura-varya dehināṁ

sadā samudvigna-dhiyām asad-grahāt

hitvātma-pātaṁ gṛham andha-kūpaṁ

vanaṁ gato yad dharim āśrayeta

[SB 7.5.5]

That is the best thing. One is rotting in this family life, which is just like a blind well, andha-kūpa, ātma-pātam. Just like a man falls in the blind well. He has no other alternative than to die, crying, crying. That's all. So he advises, hitvā, "Just give it up." Hitvātma-pātam andha-kūpam, gṛham andha-kūpam. Then where shall I go? Vanaṁ gataḥ. Vanaṁ gataḥ. Vanaṁ gataḥ, "Go to Vṛndāvana, or in the forest." Then how shall I live? No, harim āśrayeta: "Just take shelter of Kṛṣṇa, Hari. He'll give you protection." This is the instruction of Prahlāda Mahārāja.

So here Bhāgavata says, tadā. Tadā means "at that time." At that time. When? It is, in the previous verse it has been explained that,

naṣṭa-prāyeṣv abhadreṣu

nityaṁ bhāgavata-sevayā

bhagavaty uttama-śloke

bhaktir bhavati naiṣṭhikī

[SB 1.2.18]

At that time, when you are fixed up in devotional service. At that time, tadā. Not otherwise. If you have no connection with devotional service, if you are attached to karma, jñāna, yoga, you cannot be fixed up. Therefore Caitanya-caritāmṛta says, bhukti-mukti-siddhi-kāmī sakali aśānta. Here we require… Tadā, sthitaṁ sattve prasīdati. Prasīdati means peace of mind, fully satisfied. But bhukti-mukti-siddhi-kāmī. As Caitanya Mahāprabhu… They cannot have peace of mind. It is not possible. Bhukti means karmīs. They're trying to enjoy this material world-more money, more woman, more eating, more, more and more. That is called bhukti. They are not satisfied by enjoying on this planet. They perform various kinds of yajñas so that they may be promoted to the higher planetary systems, Svargaloka, or Janaloka, Maharloka, like that. But Kṛṣṇa says, ābrahma-bhuvanāl lokāḥ. "You rascal, you are trying to be promoted to the higher planetary system for more and more material enjoyment…"

Certainly there is thousands and thousands times more material comforts in the heavenly planets, in the Candraloka… In the Candraloka… They are trying to go into Candraloka, and according to śāstra, if one goes to Candraloka, he gets ten thousands of years his duration of life, and enjoy. So certainly there are many times more comfortable life, standard of life, very, very high, in the heaven, other planetary systems. But Kṛṣṇa says that any one of the planets you can go, but the material disease will not be relieved, the material disease, janma-mṛtyu-jarā-vyādhi [Bg. 13.9]. We cannot understand. This is our real disease, repetition of birth, janma, and repetition of death. Janma-mṛtyu-jarā-vyādhi. And repetition of becoming old. And vyādhi, repetition of being affected by various types of disease. So therefore intelligent man should see that "Even if I go to the Brahmaloka…" When Brahmā was asked by Hiraṇyakaśipu, "Give me immortality, sir," he said, "I am myself not immortal. How can I give you immortality?" So ābrahma-bhuvanāl lokāḥ punar āvartino 'rjuna [Bg. 8.16]. Kṛṣṇa advised Arjuna, "My dear Arjuna, you, if you go to the Brahmaloka, many millions of years duration of life, still, you have to die."

So that is the standard of highest perfection. If you do not die, if you do not take birth… If you know what are the miserable conditions of birth, to remain within the womb of the mother… Not only to remain. Nowadays, modern advanced civilization, they are being killed by the mother. Not only abortion, but they are being killed. Now the Western world is very familiar with these things. So just imagine. First of all, you have to remain within the mother's womb, head down, packed-up condition. You cannot move, ten months. And that is also not secure. Even within the… Now this is the… Within the mother's womb you are not secure. At any moment the doctor may advise that "Kill the child." So these are the miserable condition of birth, but we do not remember them. We have to know it from the śāstra. So similarly, at the time of death, coma and… Nowadays it is a very common disease. For seven days or fifteen days he's unconscious, crying.

So this is the miserable condition of death, this is the miserable condition of birth, and between birth and death there are so many miserable conditions. This old age, this disease, so many calamities, catastrophes. So still, we do not want to make a solution of these problems. And the solution is very simple. In the Bhagavad-gītā it is said, janma karma me divyaṁ yo jānāti tattvataḥ [Bg. 4.9]. If you simply know Kṛṣṇa, what is Kṛṣṇa, why does He come, why He works like ordinary man-janma karma me divyaṁ yo jānāti tattvataḥ-in truth, in actual fact. Not that "Oh, Kṛṣṇa was born in Mathurā, and then He was taken to Vṛndāvana." This is also knowing. But still, you know what is Kṛṣṇa.

manuṣyāṇāṁ sahasreṣu

kaścid yatati siddhaye

yatatām api siddhānāṁ

kaścin māṁ vetti tattvataḥ

[Bg. 7.3]

It is very difficult to understand Kṛṣṇa tattvataḥ, not superficially, but in fact. So Kṛṣṇa says, janma karma me divyaṁ yo jānāti tattvataḥ. So one who understands Kṛṣṇa in truth, he becomes free. Tyaktvā dehaṁ punar janma naiti mām eti kaunteya [Bg. 4.9]. These things are there. So why don't you be serious to study Kṛṣṇa, to understand Kṛṣṇa?

But to understand Kṛṣṇa it will require Kṛṣṇa's mercy. Without Kṛṣṇa's mercy… So how you get Kṛṣṇa's mercy?

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ taṁ

yena mām upayānti te

[Bg. 10.10]

One can understand Kṛṣṇa by being constantly engaged in His service. Teṣāṁ satata-yuktānām. Not that weekly once go to the church. No. Twenty-four hours, satata-yuktānām, engaged in Kṛṣṇa's service. That is Kṛṣṇa consciousness movement. We are teaching people how to become twenty-four hours engaged in Kṛṣṇa's service. This is our business. We don't allow karma, jñāna, yoga. No. Simply. And that is kṛṣṇa-bhakti. Jñāna-karmādy-anāvṛtam [Cc. Madhya 19.167]. There is no question of jñāna and karma. That is not pure bhakti. Pure bhakti means anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam, ānukūlyena kṛṣṇānuśīlanam [Brs. 1.1.11], simply to serve Kṛṣṇa favorably, as Kṛṣṇa becomes pleased. This is bhakti. This is pure devotion.

So this Kṛṣṇa consciousness movement, therefore, teaching pure devotional service to Kṛṣṇa. That will solve all problems. So how one can come to that stage? That is being explained in this portion of the Bhāgavata, that śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ [SB 1.2.17]. Just hear. You haven't got to do anything more. Just hear about Kṛṣṇa. Śṛṇvatāṁ sva-kathāḥ… Then everything will be cleared, gradually. This is our purpose. This center is giving chance that you come here and hear about… We, we don't make any flattery to satisfy the whims of the ordinary… We speak from Śrīmad-Bhāgavatam, we speak from Bhagavad-gītā, and present them as it is, without any adulteration. This is our position. If you like, then you make progress. If you don't like, that is your option. But we cannot make any compromise. We must present the śāstra as it is.

And where is the difficulty? Everything is explained here. Nityaṁ bhāgavata-sevayā [SB 1.2.18]. You have to attend Bhāgavata class and serve the bhāgavata person nityam, daily. If you cannot, that is a different thing. But this is the process. Nityaṁ bhāgavata-sevayā. Naṣṭa-prāyeṣu abhadreṣu. This conclusion comes when one is partially advanced. Naṣṭa-prāyeṣu. Not fully. Then it will come. He'll be ready to serve Bhāgavatam-Bhāgavata, he person bhāgavata and the book Bhāgavata. Nityaṁ bhāgavata-sevayā, bhagavaty uttama-śloke bhaktir bhavati naiṣṭhikī. Niṣṭhā, I have explained already yesterday. Tadā, at that time, when you are fixed up, "Now I shall devote my life in Kṛṣṇa consciousness," when you come to this conclusion… Nityam. That will come. Nityaṁ bhāgavata-sevayā, bhaktir bhavati naiṣṭhikī [SB 1.2.18]. Not deviated. But… Not this worship, that worship, this worship, this worship… No. Kāmais tais tair hṛta-jñānā yajante anya-devatāḥ [Bg. 7.20]. Those who are worshiping other demigods… That is recommended for the less intelligent class men. Tad bhavaty alpa-medhasām. These things are recommended for the persons who are less intelligent, whose brain is packed up with cow dung, not intelligent persons. Intelligent persons-sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja [Bg. 18.66]. That is intelligence.

So when one comes to this conclusion, bhaktir bhavati naiṣṭhikī… Bhakti where? Not that bhakti to this god, that god. No. Bhagavati, unto the Supreme Personality of Godhead. Bhaktir bhavati naiṣṭhikī. Naiṣṭhikī, without any disturbance. Tadā, at that time. Tadā… What is the result? Rajas-tamo-bhāvāḥ… There are three bhāvas: rajo-guṇa-bhāva, tamo-guṇa-bhāva and sattva-guṇa-bhāva. So as soon as you come to the platform of devotional service, the two inferior qualities, namely rajo-guṇa and tamo-guṇa, they become finished. Simply sattva-guṇa remains. Because there are three guṇas. If two guṇas are finished, no more useful, then the other one is there. Tadā rajas-tamo-bhāvāḥ [SB 1.2.19]. What are the symptoms of rajas-tamo-bhāvāḥ? Now, kāma and lobha. Those who are infected with this rajas-tamo-bhāvāḥ, they are very lusty, greedy, lobhī. They are not satisfied. The modern civilization is based on rajas-tamo-bhāvāḥ. Nobody is satisfied. Everyone is greedy. And lusty. Kāma-lobhādayaś ca ye. Kāma. So long you are lusty, so long you are greedy, there is no question of devotional service. There is no question of advancement to spiritual life. So therefore you have (to) come to the platform of sattva-guṇa, where simply knowledge… There is no other thing, ignorance or greediness, only knowledge.

So at that time, it is said, ceta etair anāviddham. Because everything is within the heart. We become greedy, we become lusty on account of distortion of the heart disease, kāma. Tadā hṛdi lobha-kāmau apahinoti(?). That is a heart disease. This kāma and lobha is a heart disease. Actually, you don't require this, but it is a kind of disease. "More and more and more and more and more." Never satisfied. So we have to cure this disease. And this process, simple process, Caitanya Mahāprabhu has given: ceto-darpaṇa-mārjanam [Cc. Antya 20.12]. To cure the heart disease of lusty desires and greediness is chanting Hare Kṛṣṇa mahā-mantra. Paraṁ vijayate śrī-kṛṣṇa-saṅkīrtanam. These are the shastric injunction, and spoken by personalities like Lord Caitanya and other ācāryas.

So we have to follow. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. Don't follow rascals and fools. Then it will be useless waste of time. Follow the great ācāryas. Ācāryavān puruṣo veda. One who is ācāryavān, who has accepted ācārya, he knows. Others, all are fools, rascals. Ācāryavān. Ācāryopāsanam. In the Bhagavad-gītā it is said, amānitvam adambhitvam ahiṁsā kṣāntir ārjavam, ācāryopāsanam [Bg. 13.8]. You have to first of all worship the ācārya. Tad-vijñānārthaṁ sa gurum evābhigacchet [MU 1.2.12]. Guru and ācārya, the same thing. So these are the process. Mahājano yena gataḥ. You cannot manufacture your ways of thinking. What you are? You are most insignificant living entity. And without following the ācāryas, without following the mahājanas, without following the śāstras, how you can teach?

But people are doing that. Without being followed by the ācārya, without being followed by the śāstras, they become guru, they become swami, they become yogi. It is useless. You cannot get… Here are the process, process is given: tadā rajas-tamo-bhāvāḥ kāma… [SB 1.2.19]. Tadā means when you are fixed up in devotional service, then you can get out of these infections. These are infections. In… It is so dangerous infection. Infection, anyone can understand nowadays, scientific days. If you infect some disease, you have to suffer. You cannot escape. You infect today somehow or other. Not today, not tomorrow, but some day it will come out. It is called kūṭastha, phalonmukha, prārabdha, pāpa-bīja. Pāpa-bīja, remains as seed, kūṭastha. Then it is fructifying, phalonmukha. Then you suffer, prārabdha. This is called prārabdha-karma, infection.

You are under the complete subjugation of nature. Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ [Bg. 3.27]. These guṇaiḥ. The prakṛti is forcing you to work because you have infected a kind of guṇa. Kāraṇaṁ guṇa-saṅgo 'sya sad-asad-yoni-janmasu [Bg. 13.22]. Kāraṇam. Why one man is born, one living entity is born as a very rich man and one is born as a dog? Sad-asad-yoni. Yoni means mother, and bīja means father. Yathā yoni yathā bījaḥ. So the every living entity is born-bīja and yoni, father and mother. So why there are varieties? Nature is working. Why not one, one kind of living entities? No. Sad-asad-janma-yoniṣu. There are 8,400,000 of species. One has to take. Tathā dehāntara-prāptiḥ [Bg. 2.13]. You have to change. But why one is in the lower grade birth, why in the higher grade? Now, kāraṇaṁ guṇa-saṅgo 'sya. These guṇa. These guṇa, sattva-guṇa, rajo-guṇa.

So we have to give up the association of rajo-guṇa and tamo-guṇa. Then there is question of progress. Otherwise it is simply a bluff. Therefore in our society we say, "Don't associate… Don't be infected by these rajo-guṇa, tamo-guṇa." This meat-eating and illicit sex life and drinking and gambling, they are rajo-guṇa, tamo-guṇa. Kāma-lobha. You see? There is a big fairground. Gambling, tamo-guṇa. They are going there. Thousands and thousands of people are going there for gambling. This is tamo-guṇa. Why? Lobha: "I must get more money. I must get more money." Lobha, kāma. Kāma-lobhādayaḥ. So we have to get out of all this entanglement. Then there is spiritual life. Otherwise don't talk of spiritual life.

So this is fact. Tadā. Tadā means when you are fixed up in devotional service. Tadā, kāma-lobhādayaś ca ye. Tadā rajas-tamo-bhāvāḥ [SB 1.2.19]. We have to get rid of this rajo-guṇa and tamo-guṇa. We have to be fixed up in sattva-guṇa, pure life. Then sthitaṁ sattve prasīdati. If you are situated in the sattva-guṇa, then you will be peace of mind. And that is kṛṣṇa-bhakta. That is explained in the Caitanya-caritāmṛta.

kṛṣṇa-bhakta-niṣkāma, ataeva 'śānta'

bhukti-mukti-siddhi-kāmī-sakali 'aśānta'

[Cc. Madhya 19.149]

Kṛṣṇa-bhakta, he does not desire anything. Kṛṣṇa-bhakta says, "I don't mind I am born lowborn." No, because he'll chant Hare Kṛṣṇa. Lowborn or highborn, he has nothing to do. If one is engaged in devotional service, it doesn't matter whether he's lowborn and highborn. As soon as he takes to devotional service, he becomes above lowborn and highborn. Sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26]. He's in the Brahman platform.

So in this way, as they are stated in the śāstra, if you follow, then it is step by step. First beginning is śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ [SB 1.2.17]. Try to hear Kṛṣṇa's message. That is Bhagavad-gītā As It Is. You hear it. You understand it. What is the difficulty? Śṛṇvatāṁ sva-kathāḥ. Don't misinterpret. Hear it as it is. Kṛṣṇa says, man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65]. Hear it and execute it. Where is the difficulty? But we shall not agree to, we shall not hear. We shall not act according to the instruction given. And that is our misfortune. Caitanya Mahāprabhu therefore says, etādṛśī tava kṛpā bhagavan mamāpi durdaivam īdṛśam ihājani nānurāgaḥ: "You are so merciful that in this age You have incarnated, You have descended in Your name." Nāmnām akāri bahudhā nija-sarva-śaktiḥ. And in the name there is all potencies. Parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. There are multipotencies of the Supreme Personality of Godhead. All the potencies are there in the holy name of the Lord. Nāmnām akāri bahudhā nija-sarva-śaktis tatrārpitā niyamitaḥ smaraṇe na kālaḥ. Deśa-kāla-pātra. There is no distinction. Anywhere, either in England or in Vṛndāvana or in Calcutta, you can chant Hare Kṛṣṇa. Niyamitaḥ smaraṇe. No kālākāla-vicāra, that "This is aśuddha-kāla, this is śuddha-kāla." Anytime. Kīrtanīyaḥ sadā hariḥ [Cc. Ādi 17.31]. You have to chant only Hare Kṛṣṇa.

So this opportunity is there. Śrī Caitanya Mahāprabhu says, etādṛśī tava kṛpā: "My Lord, You have…, You are so kind, You have given us this chance." Durdaivam īdṛśam ihājani nānurāgaḥ. "But I am so unfortunate, I have no attraction for this chanting Hare Kṛṣṇa." This is our position. So if you are serious about peace of mind, if you are serious about advancing in spiritual culture, spiritual life, then you must follow what is there in the śāstra and spoken by Kṛṣṇa Himself, spoken by Lord Caitanya Himself. Then life is successful.

Thank you very much. (end)

720823SB.LA

Śrīmad-Bhāgavatam 1.2.20

Los Angeles, August 23, 1972

Pradyumna: (leads chanting, etc.)

evaṁ prasanna-manaso

bhagavad-bhakti-yogataḥ

bhagavat-tattva-vijñānaṁ

mukta-saṅgasya jāyate

[SB 1.2.20]

Translation: "Thus established in the mode of goodness, the man rejuvenated by loving service to the Lord gains liberation from material association, mukti, and comes to know scientifically of the Personality of Godhead."

Prabhupāda: So bhagavat-tattva-vijñānam. Vijñāna means science. It is not concoction, speculation. It is a science. Just like mathematics is a science: "Two plus two equal to four." You cannot make two plus two equal to five according to your whims. No. Anywhere you go, it doesn't matter. Because it is science, so either in America or in India or in England, everyone will accept "Two plus two equal to four." That is science. Science is true everywhere. Not that "I can imagine my God according to my whims; you can imagine your God…" That is going on. No, how you can imagine? There is no question of imagine. This bhagavat-tattva-vijñānam, this truth, this science, can be understood by a person who is mukta-saṅga. Mukta-saṅga, freed from material association. He can understand. Mukta-saṅgasya jāyate. And the condition is evaṁ prasanna-manasaḥ. When you are enlightened, engladdened… Because so long we are in the jurisdiction of ignorance and passion, there cannot be any jubilant. There cannot be any enlightenment. Therefore you have to come to the platform of goodness.

As it is stated in the previous…,

tadā rajas-tamo-bhāvāḥ

kāma-lobhādayaś ca ye

ceta etair anāviddhaṁ

sthitaṁ sattve prasīdati

[SB 1.2.19]

Cetas, everything is working within the heart, the whole thing. Heart is the central point of this body. So when the heart is not punctured by the rajo-guṇa and tamo-guṇa and you become situated on the modes of goodness, then you become jubilant. Jubilant means he can understand at that time that "Why these people are working so hard like cats and dogs?" The human life is meant for understanding what is God. Athāto brahma jijñāsā. This life is meant for simply understanding what is God. The animal life, they cannot understand. That life is different. But the human life is developed, consciousness is developed. He can understand. This is called goodness. Tasyaiva hetoḥ prayateta kovidaḥ. How one becomes intelligent? He can study… When he is on the platform of goodness, he can study the nature that "Why I shall work so hard for getting all my material necessities?" This is being supplied by nature. The birds and beasts, they are getting their food, they are getting their mates, they are being protected in their own way, they have got a sleeping nest, apartment. So even an animal, even a small ant… We sit down in the garden, we see, even the small ant it has got family, it has got home, it has got eating. Everything is there. From ant to the elephant. Who is supplying? They have no business. They do not do any business. They have no profession. But they are getting their necessities of life.

Therefore, intelligent person… This is… Goodness means intelligence, prakāśa. And ignorance means darkness. In darkness, we cannot see what is what. So goodness means light. Anyone can see that there are 8,400,000 species of life or forms of life. They are getting their food. They are getting their shelter. They are satisfying their sex. They are also defending without any extra endeavor. By nature, they are doing their own way. So why human being, so-called civilized human being, is so much harassed for these four things? We have got better intelligence. We shall be, rather, more comfortable without struggling for existence than the animals. But our struggle for existence is greater than their struggle of existence. What is this civilization? This is not civilization. Everyone wants peaceful, calm life. Even those who are struggling so hard, big business magnate. Still, at the weekend, they find out some secluded place, nice place, without trouble. That is the nature.

That human nature should be like that, that "Why should we work so hard, simply for eating, sleeping, mating?" This is a wrong type of civilization. But at the modern age, the human society is so made that one has to work like ass, whole day and night, simply for satisfying these four necessities of life. That is also not guaranteed. We thought that in your country… When I was in India, I was contemplating coming to your country. I thought that America is very rich. "There is no problem for eating, sleeping, mating." Actually, there is nil. There is no problem. But the civilization is so made that there is no shelter. They are lying down on the park, on the street. Why? There was no necessity, but they have created such civilization, that a certain section of people are voluntarily, or being obliged, lying down on the street, on the park, no dress, no food, no fixed…, fixed-up sex life. Everything is topsy-turvied. Everything is topsy-turvied. But this is not civilization, this is not civilization. Then how they can understand God? Their mind is always disturbed and full of anxiety.

So first of all you have to come to the stage of tranquillity. Prasanna-manasa. Evaṁ prasanna-manasaḥ. Prasanna-manasa means always jubilant. That is… That can be achieved by this process: bhagavad-bhakti-yogataḥ. By devotional service, not by no other process. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ [SB 1.2.20]. One can be jubilant only by practicing bhagavad-bhakti-yoga. There are many other yoga systems, karma-yoga, jñāna-yoga, dhyāna-yoga, haṭha-yoga. Everything you endeavor for spiritual enlightenment, that is called yoga. So there are different types of yoga, but real yoga is bhagavad-bhakti, devotional service. Therefore in the Bhagavad-gītā it is said, yoginām api sarveṣām. "Of all the yogis…" There are different types of yoga systems and different types of yogis also. But Kṛṣṇa says, "Of all the yogis…"

yoginām api sarveṣāṁ

mad-gatenāntar-ātmanā

śraddhāvān bhajate yo māṁ

sa me yuktatamo mataḥ

[Bg. 6.47]

"That yogi who is devotee and always thinking of Me, or thinking of Kṛṣṇa within the heart…" Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā. Śraddhāvān, faithful. Bhajate. This is bhajana: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. So he is first-class yogi, who is chanting Hare Kṛṣṇa mantra and thinking of Kṛṣṇa within his heart, first-class yogi. That is bhagavad-bhakti-yoga. And if he does it nicely, according to the rules and regulations, in the beginning, then he becomes prasanna-manasa, prasanna-manasa, enlightened, engladdened. There is no more any lamentation or hankering.

This is the sign. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ [SB 1.2.20]. Then you can understand what is God. God is not so cheap: "Come on, I shall show you God. You haven't got to follow any rules and regulations." People want to be cheated. Therefore there are so many cheaters. They take advantage of it. Because they want everything very cheap. That is not possible. This is the stage, prasanna-manasa. Then you can understand what is God. Bhagavat-tattva-vi… Because it is a science. If somebody says, "Come on, I shall teach you the science of chemistry within a second. Give me some money," is it possible? If somebody says, "I shall teach you mathematics. Come on, give me some money.," So why these rascals are misled? If… It is a science; it is not sentiment. It is science. There was… Understanding of the Supreme Personality of Godhead without reference to these scientific books, Vedic literature, it is simply a disturbance, simply rascaldom. Simp… Because they are creating disturbance, always, cheating some people. They are cheated. They do not get anything. Create some disturbance. That is the instruction of Rūpa Gosvāmī.

śruti-smṛti-purāṇādi-

pañcarātra-vidhiṁ vinā

aikāntikī harer bhaktir

utpātāyaiva kalpate

[Brs. 1.2.101]

Utpāta, utpāta means disturbance. So many rascals, without reference to the Vedic literature, revealed scriptures, Śruti-smṛti. These are Vedic literatures, śruti-smṛti-purāṇa, pañcarātra-vidhi. Without reference to all these books, if anyone poses himself that he has understood God and devotional service, it is simply a disturbance, creating disturbance. That's all. Śruti-smṛti-purāṇādi… [Brs. 1.2.101]. Because it is a science. How you can manufacture it? It is not that thing.

Therefore any religion without scientific understanding through philosophy, it is simply sentiment. It is not religion. And philosophy without religious understanding is mental speculation. That is also useless. Philosophy which does not search ultimately what is truth, what is God, that philosophy is mental speculation. And the knowledge of God without philosophy is simply sentiment. They should be combined. To understand God, our relationship with God, our duty, everything should be understood, scientifically. Bhagavat-tattva-vijñānam. Therefore this word has been used, vijñānam. Viśeṣa-jñānam. Jñānam, ordinary knowledge, and vi, when the this word is added, vi, meaning viśeṣatā, particularly, for practical application… This vijñānam.

So this vijñānam, this science, can be understood by mukta-saṅga, who is freed from the lower modes of material nature, especially tamo-guṇa and rajo-guṇa. So do not be befooled by so many rascals that bhagavat-tattva-vijñānam, the science of God, understanding is so cheap that anyone can give you by simply one day's association with some rascal. You see. This is not so possible. Yes, it has to be studied, it has to be practiced. It has to be realized. So this vijñānam is being stated in the Śrīmad-Bhāgavatam. Therefore in the beginning, in the Śrīmad-Bhāgavatam: dharmaḥ projjhita-kaitavo 'tra [SB 1.1.2]. All rascaldom going on under the name of religion, cheating religion, they're completely kicked out from Śrīmad-Bhāgavatam. Simply on scientific understanding we are presenting what is Kṛṣṇa consciousness. Not for sentimentalists. Read the purport.

Pradyumna: "In the Bhagavad-gītā [Bg. 7.3] it is said that out of many thousands of ordinary men, one fortunate man endeavors for perfection of life. Mostly they are conducted by the modes of passion and ignorance, and thus they are engaged always in lust, desire, hankerings, ignorance and sleep. Out of many such manlike animals, there is actually a man…"

Prabhupāda: Manlike animals. They show with two hands, two legs, but actually they are animals. Four-legged. Two legs have been transformed into two hands. Go on.

Pradyumna: "Out of many such manlike animals, there is actually a man who knows the responsibility of human life and thus tries to make life perfect by following the prescribed duties. And out of such many thousands of persons who have thus attained success in human life, one may know scientifically about the Personality of Godhead, Śrī Kṛṣṇa."

Prabhupāda: Yes. So it is not so easy to understand Śrī Kṛṣṇa. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye, yatatām api siddhānām: [Bg. 7.3] "Those who have endeavored for perfection of life, out of many such persons, one can hardly understand Kṛṣṇa." It is not so easy. But it is by Kṛṣṇa's grace. Kṛṣṇa being very compassionate with these fallen souls of this age, He appeared as Lord Caitanya and distributed Kṛṣṇa. That is His prerogative. That is His right. If Kṛṣṇa wants to distribute Himself freely, that is a different thing. Otherwise, it is not so easy to understand Kṛṣṇa. Just like to earn one million dollar is not so easy. But if you are fortunate, you meet somebody who can distribute million dollars at a time, that is a different thing. Therefore Lord Caitanya Mahāprabhu was recognized by Rūpa Gosvāmī, namo mahā-vadānyāya kṛṣṇa-prema-pradāya te: [Cc. Madhya 19.53] "My dear Lord, You are the most munificent of all incarnations. The other incarnations, people could not understand, but You are freely distributing Yourself." Kṛṣṇa-caitanya-nāmne. Kṛṣṇāya kṛṣṇa-caitanya-nāmne gaura-tviṣe namaḥ. Therefore we have to follow the footsteps of Rūpa Gosvāmī, rūpānuga. Then we can understand Lord Caitanya. And if we get favor of Lord Caitanya, we can very easily understand Kṛṣṇa. This is the process. Go on.

Pradyumna: "In the same Bhagavad-gītā (18.55) it is also said that scientific knowledge of Śrī Kṛṣṇa is understood only by the process of devotional service, or bhakti-yoga…"

Prabhupāda: Yes. Here also it is confirmed: bhagavad-bhakti-yogataḥ. It is not said, "By mystic yoga, by haṭha-yoga, by jñāna-yoga, by karma-yoga." No. Bhagavad-bhakti-yogataḥ. If you want to understand the science of God, then we have to adopt this devotional service. Not by other yogas. Otherwise, in Bhāgavata it would have been said "By karma-yogataḥ, by jñāna-yogataḥ, by haṭha-yogataḥ, by dhyāna-yogataḥ." No. It is clearly said, bhagavad-bhakti-yogataḥ. Bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate [SB 1.2.20]. If you are still after jñāna-yoga, dhyāna-yoga, you cannot understand Kṛṣṇa, God. It is clearly said. In the Bhagavad-gītā also, it is clearly said, bhaktyā mām abhijānāti [Bg. 18.55]. Simply through devotional service.

So if you want to know God, then you have to follow the prescribed rules and regulations of bhagavad-bhakti-yoga. It is very simple. It is made very easy, especially in this age: simply by chanting Hare Kṛṣṇa mantra. It's so made easy, but we are so unfortunate that we do not take advantage of this. Etādṛśī tava kṛpā bhagavan mamāpi durdaivam īdṛśam ihājani nānurāgaḥ. Lord Caitanya Mahāprabhu laments, "My dear Lord, You are so compassionate and merciful upon us that in this age You have descended in Your, as Your name, and one can chant this name without any regulation, without any regulation." Niyamitaḥ smaraṇe na kālaḥ. Any time, any circumstances, one can chant this Hare Kṛṣṇa mantra. Kṛṣṇa has become so liberal. But Caitanya Mahāprabhu says, etādṛśī tava kṛpā bhagavan mamāpi: "My dear Lord, although You are so much merciful upon me, still, I am so unfortunate." Etādṛśī tava kṛpā bhagavan mamāpi durdaivam īdṛśam, "I am so unfortunate," durdaivam īdṛśam ihājani na, "I could not be attached to chanting of mantra. Oh, I am so unfortunate." You see? The things have been made so easy, actually, but unfortunate class of men, they cannot take to it.

Thank you very much. Hare Kṛṣṇa. (end)

721031SB.VRN

Śrīmad-Bhāgavatam 1.2.20

Vṛndāvana, October 31, 1972

Pradyumna: (leads chanting, etc.)

evaṁ prasanna-manaso

bhagavad-bhakti-yogataḥ

bhagavat-tattva-vijñānaṁ

mukta-saṅgasya jāyate

[SB 1.2.20]

"Thus established in the mode of goodness, the man rejuvenated by loving service to the Lord gains liberation from material association, or mukti, and comes to know scientifically of the Personality of Godhead."

Prabhupāda:

evaṁ prasanna-manaso

bhagavad-bhakti-yogataḥ

bhagavat-tattva-vijñānaṁ

mukta-saṅgasya jāyate

[SB 1.2.20]

So the Absolute Truth is scientific knowledge. It is not sentiment-"I accept somebody as God by votes." That is not bhagavat-tattva-vijñānam. One must know what is the definition of God. It is not that somebody comes forward with a long beard and says, "I am God," and we rascals accept him as God. No, not like that. It is vijñānam. Vijñāna means science. Without scientific knowledge, one cannot understand what is God. Bhagavat-tattva-vijñānam. And who can understand this vijñāna, this scientific knowledge? Mukta-saṅgasya. One who is liberated from the contamination of the three modes of material nature, he can understand.

Those who are contaminated with tamo-guṇa, rajo-guṇa, they can create their own God. There are different types of "God" also. In one sense everyone is God. God means the controller. So everyone is to some extent a controller. But as I have explained several times, real controller means who is not controlled by others. That is God. If I am controlled by the material nature, daivī hy eṣā guṇamayī mama māyā duratyayā… [Bg. 7.14]. Birth, death, old age and disease, if I am controlled by these conditions of nature, then how I can become God? God is never controlled. Therefore one who can understand God must be free from the contamination of this material nature. Mukta-saṅgasya.

This is also confirmed in the Bhagavad-gītā:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

When one has realized Brahman, prasannātmā, prasannātmā, brahma-bhūtaḥ prasannātmā… Here also it is said, evaṁ prasanna-manasaḥ. The same thing you will find everywhere. There cannot be any contradiction. Prasanna-manasa and prasannātmā, the same thing. So how one can become prasannātmā or prasanna-manasa? That is described here. Bhagavad-bhakti-yogataḥ. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ [SB 1.2.20]. If you accept bhagavad-bhakti-yoga, devotional service to the Lord, you shall be prasanna-manasa. You shall be always feeling jolly. If I am not jolly, if I am not prasanna-manasa, that means māyā has attacked me. A bhagavad-bhakta shall never be aprasanna, not joyful. Always joyful. If he is actually in contact with Kṛṣṇa, how he can become morose? No. If he is morose, if he is unhappy, that means māyā has attacked him. This is the test.

Therefore Rūpa Gosvāmī says, utsāha. We shall be always enthusiastic. But we cannot become enthusiastic artificially. There must be bhagavad-bhakti-yoga. Just like these visitors in the temple, see how much enthusiastic they are. They are rising early in the morning, going to take bath in the Yamunā, and they are visiting so many temples, especially this Dāmodara temple, because it is Dāmodara month. And from five o'clock or before that, three o'clock, they are enthusiastic. They are not sleeping very nicely. That means lack of bhagavad-bhakti-yoga. It is māyā. So you must be very careful. Test. If we cannot rise early in the morning, that means we are under the clutches of māyā. This is the test.

Caitanya Mahāprabhu therefore says,

jīv jāgo jīv jāgo gauracānda bole

kota nidrā jāo māyā-piśācīra kole

Sleeping is very dangerous. It is to be understood that I am under the clutches of māyā, the more we sleep, because the symptom of tamo-guṇa is laziness and sleep. This is the symptom of tamo-guṇa, laziness and sleeping. And symptoms of rajo-guṇa-very active, but just like monkey. Monkeys are very active, but all injurious. Wherever they will sit, they "Gata-gata-gat-gat-gat." Not a single moment they are inactive, but all foolishness. That is passion. And goodness means knowledge. So in the previous verse it is described how to come to the platform of goodness. When one comes to the platform of goodness, then he becomes prasanna-manasa, because he is not attacked by the modes of ignorance and passion, means laziness, sleep and foolishly active. Foolishly active is more dangerous than less active. Because if one is dangerous, it is better not to become very much active, because… Just like this monkey. You will find always very active, but nobody likes them. As soon as a monkey comes, everyone drives them away: "Get out! Get out! Get out!"

Therefore we should not be lazy and sleepy, at the same time not foolishly active. We must come to the real standard of life, goodness. Then we can begin our devotional service. That is also confirmed in the Bhagavad-gītā:

brahma-bhūtaḥ prasannātmā

na śocati na kāṅkṣati

samaḥ sarveṣu bhūteṣu

mad-bhaktiṁ labhate parām

[Bg. 18.54]

After being brahma-bhūta [SB 4.30.20], after understanding clearly ahaṁ brahmāsmi, one can take to transcendental loving service of the Lord, not before. Before, if we take bhakti-yoga… Of course, we shall become gradually brahma-bhūta also… Bhakti-yoga is so nice that it does not depend on any condition. Ahaituky apratihatā. Apratihatā means not under any condition. You can begin, in whichever position you are, you can begin immediately. You can begin hearing about Kṛṣṇa from any point. Śravaṇaṁ kīrtanam [SB 7.5.23]. It doesn't matter. And if you follow strictly the bhagavad-bhakti-yoga process, then automatically you are situated above goodness. Sa guṇān samatītyaitān brahma-bhūyāya kalpate [Bg. 14.26].

Anyone who has taken seriously devotional service… Vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ, janayaty āśu vairāgyam [SB 1.2.7]. Liberation means knowledge and detachment. Knowledge, full knowledge means that "I am not this body, I am spirit soul, and my bodily activities are not congenial for my ultimate goal of life. I must engage myself in spiritual activity." This is called jñāna and vairāgya. When one knows that he is not body, then why should he work hard day and night for maintaining this body? That is knowledge. And karmīs, they are trying to maintain this body. Sometimes karmīs also take to bhakti-yoga. Not bhakti-yoga, so-called bhakti. But their aim is how to maintain this body nicely. That is also accepted. Akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ [SB 2.3.10]. Because if you take to bhakti-yoga even for maintaining this body nicely, that is also very nice, because gradually, due to the influence of bhakti-yoga, you will come to the platform of mukta, mukta-saṅga. Bhakti-yoga is so strong.

Therefore śāstra recommends that either you are karmī, either you are jñānī, either you are yogi, you take to devotional service. Your all desires will be fulfilled. That is the injunction.

akāmaḥ sarva-kāmo vā

mokṣa-kāma udāra-dhīḥ

tīvreṇa bhakti-yogena

yajeta puruṣaṁ param

[SB 2.3.10]

This is the recommendation. It is all-inclusive. If you have got desire like the karmīs or the jñānīs or the yogis, you take to bhakti-yoga. Bhagavad-bhakti-yogataḥ. You will become prasanna-manasa. You will be engladdened. You will come to the platform of joyfulness. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). Spiritual life means ānandamaya. There is no displeasure. Always ānanda. That is spiritual life. Spiritual life means ānanda, and material life means anxiety. You can distinguish. If you are always put into anxiety, that is material life. And if you are always jolly, that is spiritual life. Ānandamayo 'bhyāsāt.

So here it is, the same thing. Because one has taken to bhakti-yoga, he must be prasanna manasa, very joyful. If you are full of anxiety, how you can understand the science of God? That is not possible. So evaṁ prasanna manaso bhagavad-bhakti-yogataḥ [SB 1.2.20]. By execution of bhakti-yoga you come to the platform of transcendental bliss, prasanna-manasa. Transcendental, spiritual life means eternal, blissful life of knowledge. That is spiritual platform. And material life means temporary life of miserable condition. Temporary life of miserable condition. That is material life. And spiritual life means eternal, blissful life of knowledge. This life is temporary, but when we are transferred to our spiritual life that is eternal. Sac-cid-ānanda-vigraha [Bs. 5.1].

We are also part and parcel of sac-cid-ānanda-vigraha. Vigraha means form. Sac-cid-ānanda does not mean impersonal. That is foolishness, another foolishness. Ānanda cannot be impersonal. You can make experiment. Suppose if you are put into a big room without any man coming there, so you cannot feel very comfortable for long time. You will feel lonely. You shall try to come out. Just like we have got experience. Everyone has got experience, when we rise very high in the sky, but we cannot remain in that condition more than, utmost, eight to ten hours. Then we become very restless. Although it is very high in the sky, but we cannot remain in that way. Therefore śāstra says,

…āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho 'nādṛta-yuṣmad-aṅghrayaḥ

[SB 10.2.32]

One who does not take shelter of the lotus feet of Kṛṣṇa, he may rise up very high by austerity and penance, but he cannot remain in that position. He may give up artificially this material world, jagan mithyā, but he has to come down again to this mithyā jagat and open schools and hospitals, because he cannot remain in that impersonal way. That is the experience. All so-called brahmavādī, they say that "We have become liberated" but not liberated. That is simply concoction, vimukta-māninaḥ. They think like that. Actually they are not liberated. Aviśuddha-buddhayaḥ. Without being liberated, when one speaks that "I have become liberated," that means aviśuddha-buddhayaḥ: the intelligence is not clear. He does not know what is liberation. Liberation means prasanna-manasa, full of joyfulness, that is liberation. Evaṁ prasanna-manasaḥ, bhagavat-tattva-vijñānam [SB 1.2.20]. Tattva means truth. You have to understand Bhagavān in truth.

So that, to understand in truth, that is a science. That is not sentiment. Vijñāna. In another place Kṛṣṇa says, to advise Brahmā, catuḥ-śloki-bhāgavata [SB 2.9.33/34/35/36], jñānam… In the Bhagavad-gītā also. Jñānaṁ sa-vijñānam. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. The jñānaṁ me parama-guhyam, the knowledge of the Supreme Personality of Godhead is very, very confidential. Jñānaṁ me parama-guhyaṁ yad vijñāna-samanvitam. It is not sentiment. It is full of scientific knowledge. So when we understand the truth, the Absolute Truth, scientifically, that is called bhagavat-tattva-vijñānam. That bhagavat-tattva-vijñānam is understandable by a person who is liberated. One who is very busy, anxious with politics, sociology, humanitarianism, one who is very busy always in politics, how he can become interested or how he can understand bhagavat-tattva-vijñānam? That is not possible.

Therefore these are the tests to understand. A politician may pose himself that he is very advanced in spiritual life, but when we see that he is more interested in politics than in Kṛṣṇa, then we can understand what is his position. These are the tests. Or politics or sociology or anything, a pure devotee is always interested how Kṛṣṇa would be satisfied. Just like Arjuna. Of course, when one is interested in that way, all other things, subordinate things, they come within. Just like Arjuna was a great devotee of Kṛṣṇa, but at the same time he was a politician also. So, but the first interest is to become Kṛṣṇized, how to satisfy Kṛṣṇa, not that "For political purpose I love Kṛṣṇa." No. You love Kṛṣṇa, and your all problems, political, social and other things, will be solved. This is Kṛṣṇa consciousness. You don't require to attempt for political reason and make Kṛṣṇa consciousness secondary. Therefore we say that if people, not all, if some percentage of the whole population of the world become Kṛṣṇa conscious, then all the problems of the world will be solved. We don't expect that cent percent people will be Kṛṣṇa conscious, but simply a few percent, say five per cent. If the people of the whole population, they become Kṛṣṇa conscious, then the face of the world will change-īśāvāsyam idaṁ sarvam [Īśo mantra 1]-because if the leaders, they understand Kṛṣṇa consciousness and act accordingly, the others will follow. Yad yad ācarati śreṣṭhas tat tad evetaro janaḥ [Bg. 3.21]. Itaraḥ janaḥ, common men, follows the leaders.

So evaṁ prasanna-manasaḥ. How to become happy mood of life, that is described here. Bhagavat-bhakti-yogataḥ. One has to take to Kṛṣṇa consciousness. And mukta-saṅgasya, bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate. Nobody can understand Kṛṣṇa unless he is liberated from the influence of the modes of material nature. You can read the purport.

Pradyumna: "In the Bhagavad-gītā [Bg. 7.3] it is said that out of many thousands of ordinary men, one fortunate man endeavors for perfection in life. Mostly they are conducted by the modes of passion and ignorance, and thus they are engaged always in lust, desire, hankerings, ignorance and sleep. Out of many such manlike animals, there is actually a man who knows the responsibility of human life and thus tries to make life…"

Prabhupāda: So human being in the modes of ignorance and passion, they are animals. They are not considered as human being. They are animals. Rajas-tamo-bhāvāḥ, kāma-lobhādayaś ca ye [SB 1.2.19]. So actually a person is considered to be human being when he comes to the platform of goodness or he acquires the quality of a bona fide brāhmaṇa. Then he is considered as human being. Go on.

Pradyumna: "…and thus tries to make life perfect by following the prescribe duties. And out of such many thousands of persons who have thus attained success in human life, one may know scientifically about the Personality of Godhead, Śrī Kṛṣṇa."

Prabhupāda: Yes. That is stated in the Bhagavad-gītā. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye [Bg. 7.3]. Because we are coming from animal by the evolutionary process… According to śāstra, it is said that… The Darwin's theory says from monkey. That is also fact, that after monkey the living entity comes to the human form. Somebody says after lion. Somebody says after cow. So from the animals, we, the human form is developed. So unless that human body also reformed, so he remains animal. That reformation required, saṁskāra, reformation, enlightenment, cultural life. That cultural life culminates when one actually becomes a brāhmaṇa, Vaiṣṇava. That is real cultural life. Not by birth but by cultivation of knowledge, education, advancement, spiritual knowledge, one comes to the platform of brāhmaṇa.

So manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. This is the platform of siddhi. But nobody is interested to become a brāhmaṇa, qualified. Everyone wants to become a śūdra. Kalau śūdraḥ sambhavaḥ. Especially in this age nobody is interested. Just like we are asking people to take to Kṛṣṇa consciousness and give up the habit of illicit sex life and intoxication and gambling and meat-eating, and people laugh, that "What is this? This is the life. If we give up these things…" Especially in the Western countries, they think it is denying the primary necessities of life. They say. Some of my students, they left our association because they could not follow these principles. They are complaining that "Prabhupāda is denying the primary necessities of life." Therefore it is said, manuṣyāṇāṁ sahasreṣu [Bg. 7.3]. It is very difficult to give up these four bad habits. Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. But this is the path of perfection. But they are not interested in perfection. They want to rot as hogs and dogs in this world. That is their purpose. And therefore Kṛṣṇa says, manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. Nobody is interested to become brāhmaṇa. They are interested to become dogs and hogs. That is their interest.

Manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye. And yatatām api siddhānām [Bg. 7.3]. It is not that coming to the platform of a qualified brāhmaṇa, one can understand Kṛṣṇa. That is also not. Still, you have to go farther. Brahma-bhūta. Brahmā jānāti iti brāhmaṇaḥ. Brāhmaṇa can understand Brahman. He can understand that he is also part and parcel of Brahman. But that understanding is not sufficient. He has to go further, to become a Vaiṣṇava, to understand the Supreme Personality of Godhead, the Absolute Truth, as person. Vaiṣṇava means to understand the Absolute Truth as person, not imperson. In the brāhmaṇa state, even they understand Brahman, that is impersonal view. But one has to go far above. Brahmeti paramātmeti bhagavān iti śabdyate [SB 1.2.11]. One has to make progress from the Brahman platform to Paramātmā platform, then to the Personality of Godhead understanding. Therefore Kṛṣṇa says, yatatām api siddhānām [Bg. 7.3]. Somebody is trying to come to the platform of brahma-bhūta [SB 4.30.20] stage. That is called siddha state. But yatatām api siddhānāṁ kaścid vetti māṁ tattvataḥ [Bg. 7.3]. So they also cannot understand Kṛṣṇa. Kṛṣṇa can be understood only by this process, bhagavad-bhakti-yogataḥ.

evaṁ prasanna-manaso

bhagavad-bhakti-yogataḥ

bhagavat-tattva-vijñānaṁ

mukta-saṅgasya jāyate

[SB 1.2.20]

One has to become liberated from the brahminical stage also. Then he can understand Kṛṣṇa.

So Kṛṣṇa understanding is not so easy. It is very difficult. Kṛṣṇa says. But by the grace of Kṛṣṇa, because He wanted to distribute Himself, Caitanya Mahāprabhu is giving us Kṛṣṇa freely… Kṛṣṇa-prema-pradāya te [Cc. Madhya 19.53]. Rūpa Gosvāmī says that namo mahā-vadānyāya. Kṛṣṇa was also not so liberal. He simply asked us, "Surrender," but He did not distribute Himself. But in the form of Caitanya Mahāprabhu He distributed Himself: "Take Me, take Me, take Me. Without any price, take Me." This is Caitanya Mahāprabhu, who is Kṛṣṇa, and He has come in the form of Caitanya, Kṛṣṇa Caitanya, to distribute Himself. Therefore He is recognized, namo mahā-vadānyāya, "the most munificent." No other incarnation, even Rāmacandra or Bhagavān Kṛṣṇa, they were not so liberal. But Caitanya Mahāprabhu is so liberal. Pāpī tāpī jata chilo hari-nāme uddhārilo. They distributed Himself through the chanting of Hare Kṛṣṇa mantra.

So these Kṛṣṇa consciousness movement, the Westerners, they are understanding Kṛṣṇa. It is very, very difficult subject matter. But because we are trying to understand Kṛṣṇa through Caitanya Mahāprabhu, therefore it has become easy. Otherwise it is very difficult subject. Otherwise Kṛṣṇa Himself said, manuṣyāṇāṁ sahasreṣu kaścid yatati sidd… [Bg. 7.3]. It will take… But as we are fallen, Kṛṣṇa is also as much liberal also, this age. So if we still, you do not take advantage, then how much unfortunate we are, we can consider.

Thank you very much. Hare Kṛṣṇa. (end)

720824SB.LA

Śrīmad-Bhāgavatam 1.2.21

Los Angeles, August 24, 1972

Pradyumna: (leads chanting, etc.)

bhidyate hṛdaya-granthiś

chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi

dṛṣṭa evātmanīśvare

[SB 1.2.21]

Translation: "Thus the knots of the heart and all misgivings are cut to pieces. The chain of fruitive actions, or karma, is terminated when one sees the self as master."

Prabhupāda: So bhidyate means cut into pieces. What is that? Knot. Hṛdaya-granthi. Hṛdaya means heart, and granthi means knot. So our everyone's heart is knot. What is that knot? The knot is sex. Puṁsaḥ striyā mithunī-bhāvam etam [SB 5.5.8]. This is knot. The material enjoyment begins There is, everyone's heart, man, woman… Man wants to have woman; woman wants to have man. This is searching after. And some way or other, if they unite, the knot becomes tied up, very strong. That is called knot. Then as soon as the knot is there, then house, then land, then gṛha-kṣetra-suta, children. Then friends, then money. In this way, one after another, one after another, we become knotted in so many things. This is called knot. Hṛdaya-granthi, one after the other. Just like, to make it tight, you give one knot, again a knot, another knot, another knot, another knot, to make it secure. So this is our position. This material world, we are knotted in so many ways, and we are creating more knot. In this life… (tapping sound in background) Who is making that sound? Oh…

So we have to cut down this knot. We are bound up in this material life by so many knots. So the process of cutting down, we have begun: yad anudhyāsinā. What is that verse? Yad anudhyāsinā, yes.

yad anudhyāsinā yuktāḥ

karma-granthi-nibandhanam

chindanti kovidās tasya

ko na kuryāt kathā-ratim

The fifteenth verse, we began, yad anudhyāsinā. These knots are there. The whole world is working so hard on account of being knotted in so many ways. But this Kṛṣṇa consciousness, if you take this sword, and carefully work, then all these knots will be cut off. You will become free. The living entity, soul, is bound up the subtle body and gross body on account of these knots, attachment. And different attachment. And Kṛṣṇa is giving us facilities as we want. If you want a human body, you get it. If you want animal body, you get it. If you want tiger's body, you get it. You want Brahmā's body, demigod's body, you get it. That is going on. Prakṛteḥ kriyamāṇāni [Bg. 3.27]. You are, God is within you, and you are hankering after something, God is noting down: "All right." Even if you forget, He'll give you. "You wanted this facility. Now here it is. You can take." Kṛṣṇa is so kind.

We are being harassed by getting these different types of body and engagement according to the body. That we can understand. We are not happy. One after another. Because our main business is sense gratification. So we cannot enjoy all these senses fully in one kind of body. There is some defect. Just like we are trying to gratify our senses by flying to another planet, moon planet. This is another sense gratification. We are meant for this planet. We are bound up by conditions. Artificially we are trying to go there. And making plans, so many plans: "There will be intermediate station, and the petrol will be carried from here," and this and that. So many things. Simply spending money. Just like childish. The child, they spoil their time and energy in certain playing. Similarly, this is going on. Because it is a sense gratification. That's all. Simply mere sense gratification: "Let us go, how it is, moon planet." You have no business there. You cannot do there anything. You cannot live there, but still, "Let us go, let us go. And spend all the money, taxpayers' money, spend like water." This is going on.

So if you actually want to go to moon planet, there is clear process:

yānti deva-vratā devān

pitṝn yānti pitṛ-vratāḥ

bhūtāni yānti bhūtejyā

yānti mad-yājino 'pi mām

[Bg. 9.25]

That Easy Journey… Long time ago, I think sometimes in 1960, so one gentleman met me: "Sir, your book, Easy Journey… So we shall go there?" "Yes, we shall go." "And again I shall come back?" "No, no coming back." So "Then what it is?" That means he want to sense gratification. He wants to go to moon planet or to any planet, come back, and become boast amongst his friends, "You see, I have gone there." (laughter) That is his business. Actually, he doesn't want to go there, neither he has got power to go, but he wants to satisfy his senses that "I shall go there and come back and show my chest very swollen, that 'I have gone to the moon planet.' " Eh? That one aeronautics, he first went with that, what is called, capsule? And he was greeted all over the world. He went to India also. Our rascal leaders, they also greeted him. Kruschev and others. What? "He has gone round." And it was published in the… When he was rounding, then he was seeing, trying to see, "Where is my Russia? Where is my Moscow?" So the attraction is here, in Moscow.

Just like there is a proverb. The vulture goes very high, three miles, four miles high. It is very difficult for us to fly, single-handed. But the aim is, "Where is a dead body?" He's looking forward, "Where is a dead body?" The aim is, not very good. He's looking after some dead corpse to eat. That is his business. But he has gone very high, four miles high. Similarly, all these so-called rascal scientists, their aim is how to stuck-up in this knot of material existence, and they are trying to become so many things. You see? Hṛdaya-granthi. Real attachment is here. Just like the hog; the real attachment is the stool. But he's getting very fat, "Oh, I am so happy." You see? So this is going on. Nature is very clever. Just to make you attached to stool, she gives you certain body, type of body, hog. You become very pleased: "Oh, I am so happy. I am living in heaven." Sometimes actually Indra, the king of heaven, he was cursed to become a hog, and he was, he became hog. He had so many kiddies, wife, and living in filthy place, eating stool. So Brahmā came that for his absence, the management in the heavenly kingdom is not going nice. So he came: "Indra, now please come with me." "Where shall I go to, sir?" "Heaven." "What is that? I cannot go. I have got responsibility. I have got my wife, my children, and I am happy here. I do not know what is heaven."

So this is the attachment. Even if you say… Just like what we are, we are doing? We are canvassing, "Please come with us, go, let us go." Just like Bhaktivinoda Ṭhākura says, rādhā-kṛṣṇa bolo, saṅge calo, ei-mātra bhikhā cāi. So Bhaktivinoda Ṭhākura says that "Kindly chant 'Rādhā and Kṛṣṇa' and come with me. We are going back to home, back to Godhead." Nobody is interested. "What is this 'Rādhā-Kṛṣṇa' nonsense? We are very happy here." Knot. Even if you describe, "Oh, here is Rādhā-Kṛṣṇa. You see how nicely They're dressed and They enjoy. Just see dancing here." They're… They don't care for it. "Oh, we are very happy here. Why shall I go to Goloka Vṛndāvana?" "You will not be able to stay here." "Oh, that's all right. As long as I can stay, let me enjoy this stool." That's all. Attachment. This is called attachment. Attachment is so strong that even if you explain that "You will go back to home, back to Godhead. Your father is Kṛṣṇa, all-powerful. You can enjoy there blissful life, eternal life," "No. It is better here."

So by Kṛṣṇa consciousness movement, if people take to it seriously and become advanced… The same process, śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ [SB 1.2.17], simply hearing about Kṛṣṇa, as we are doing. Then, gradually, we come to the platform of goodness, and the lower modes of material nature, namely ignorance and passion, cannot disturb us. We become situated in goodness. And then, gradually, this stage comes, evaṁ prasanna-manaso bhagavad-bhakti yogataḥ [SB 1.2.20]. You become engladdened, you become joyful, by discharging devotional service. And the knots, you will be no more interested with this rascal life of material existence. Bhidyate hṛdaya-granthiḥ.

Just like if you are, just like Dhruva Mahārāja. Dhruva Mahārāja wanted the kingdom of his father, but actually when he saw Lord Viṣṇu before him, he said, "Sir, I do not want anything." Svāmin kṛtārtho 'smi varaṁ na yāce [Cc. Madhya 22.42]. "My dear Lord, I have no more any aspiration of this kingdom or that kingdom, that kingdom." This position comes. It is just like that… You are hungry, but if you are given food, if, when your belly is filled up, you will automatically say, "No, no, I don't want any, anything more. That's all right." Kṛṣṇa consciousness is like that. Actually, we don't want to eat. We have nothing to eat. I am spirit soul, you are spirit soul. It is our material hankering. In order to maintain this body, we require some material things to eat. Otherwise, as spiritual soul, I or you don't want to eat anything. There is nothing to be eaten. Therefore the eating propensities should be satisfied by eating Kṛṣṇa's prasādam, so that you gradually become spiritualized and your eating propensities may be diminished. Just like the Gosvāmīs. Nidrāhāra-vihārakādi-vijitau cātyanta-dīnau ca yau **. Nidrāhāra. These are our necessities, sleeping, eating. Nidrāhāra and vihāra, and sex enjoyment. Nidrāhāra-vihārakādi-vijitau, conquered. Conquered. Because in spiritual life there is no need of eating, there is no need of sleeping. That is a different thing. So nidrāhāra-vihārakādi-vijitau.

So this Kṛṣṇa consciousness, as we have discussed, gradually will bring you to that stage where no more knot for the material attachment. Bhidyate, bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ. Saṁśayāḥ. Now everyone is… We are speaking that "You are not this body; you are soul…" The people cannot understand. They are in doubt, "Oh, how is it I am soul? I am this body." But as soon as you come perfectly in spiritual consciousness, or Kṛṣṇa consciousness, the doubts will be over: "I am spirit soul, I am eternal servant of Kṛṣṇa." Then that will be fixed up.

bhidyate hṛdaya-granthiś

chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi

dṛṣṭa evātmanīśvare

We are bound up by karma, by karma acting. In this life, I am acting in such a way so that I am preparing my next life. Again, next life, I shall act in such a way, I shall prepare my next life. In this way, one after another, one after another, one after another. But if we take to Kṛṣṇa consciousness and if we simply act for Kṛṣṇa, yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9], simply if we act for Kṛṣṇa, there will be no more karma-bandhana. Then one after another, that will be finished.

Karmāṇi nirdahati kintu ca bhakti-bhājām [Bs. 5.54]. In the Brahma-saṁhitā this is, that "Those who have taken to Kṛṣṇa consciousness, their karma, their action of, resultant action of karma, is stopped." How it is stopped? Kṛṣṇa gives you assurance in the Bhagavad-gītā: ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi [Bg. 18.66]. "I shall give you protection from all kinds of resultant action of your sinful life. You just surrender to Me." Kṛṣṇa can do everything. Just like king can give you, excuse you. Although by law you are condemned to death, but if you appeal to the supreme executive, the king or the president, if he likes, he can excuse you. Similarly, by nature's law we cannot be freed from the resultant action of our sinful life. That is not possible. But if Kṛṣṇa desires, if Kṛṣṇa is pleased upon you, He can excuse, He can excuse you. Chidyante sarva-saṁśayāḥ, kṣīyante cāsya karmāṇi. How cāsya karmāṇi? Dṛṣṭa eva ātmani īśvare. Because, at that time, actually when you are Kṛṣṇa conscious, we'll always see Kṛṣṇa ātmani, within mind, within heart. That very seeing is, what is called, immunity from all sinful activities. Then you become free, go back to home, back to Godhead.

Thank you. (devotees offer obeisances) Begin. [break] (initiation ceremony) Thank you. Your name is Rūpa-nārāyaṇa dāsa. Rūpa-nārāyaṇa. Hare Kṛṣṇa. (Prabhupāda chants japa) So what are the rules and regulations?

Devotee: No meat, fish or eggs, no intoxicants, no gambling or mental speculation, and no illicit sex.

Prabhupāda: So your name is Māyāpura-candrodaya. That is Caitanya Mahāprabhu's name. (japa)

Devotee: No meat, fish or eggs, no intoxicants, no gambling, and no illicit sex life.

Prabhupāda: So your name is Nitāi-gauracandra dāsa. Hare Kṛṣṇa. (japa)

Devotees: Jaya! [break]

Devotee: …sex, eating of fish, meat or eggs, no intoxicants.

Prabhupāda: So your name is Madana-mohana dāsa. Hare Kṛṣṇa. (japa)

Devotee: Richard.

Prabhupāda: (japa) Hm. What are the rules?

Richard: No meat, fish, or eggs, no intoxications, no illicit sex, and no gambling.

Prabhupāda: So your name is Rādhā-gopīnātha dāsa. (japa) What are the rules and regulations?

Devotee: No meat, fish, or eggs, no illicit sex life, no intoxicants, and no gambling.

Prabhupāda: So you are Vṛndā-devī dāsī. Vṛndā-devī? Yes. Vṛndā-devī is another name of tulasī. (japa) So what are the rules?

Devotee: No illicit sex life, no intoxications, no gambling, no mental speculation, no intoxicants…

Prabhupāda: Hm, what is the name?

Devotee: …no meat-eating, meat, fish or eggs.

Prabhupāda: So your name is Mathurā-mohana dāsa. Hare Kṛṣṇa

Devotee: Thank you very much, Śrīla Prabhupāda. (japa)

Prabhupāda: …rules? What are the rules?

Devotee: No illicit sex, no fish, meat or eggs, no intoxicants, no gambling.

Prabhupāda: All right. Your name Ravīndranātha (pause) dāsa. (laughter)

Devotee: Mark Prabhu. No, Paula. (japa)

Prabhupāda: What are the rules?

Devotee: No illicit sex, no meat, fish or eggs, no gambling and no…, intoxication.

Prabhupāda: So your name is Paramahaṁsī-devī. (laughter) Don't laugh. Hare Kṛṣṇa. (japa) (end)

721101SB.VRN

Śrīmad-Bhāgavatam 1.2.21

Vṛndāvana, November 1, 1972

Pradyumna: (leads chanting, etc.:)

bhidyate hṛdaya-granthiś

chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi

dṛṣṭa evātmanīśvare

[SB 1.2.21]

Translation: "Thus the knots of the heart and all misgivings are cut to pieces. The chain of fruitive actions, karma, is terminated when one sees the self as master."

Prabhupāda:

bhidyate hṛdaya-granthiś

chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi

dṛṣṭa evātmanīśvare

This is complete liberated stage. In the previous verse it has been spoken, bhagavat-tattva-vijñānaṁ mukta-saṅgasya jāyate. The science of God, bhagavat-tattva, the science of Absolute Truth, becomes manifest to the liberated soul. We find sometimes that one man is posing to have very much advanced in spiritual understanding or a great devotee, but mukta-saṅga…, he's not mukta-saṅga; he cannot give up smoking biḍi. You see. These are the small tests. One who has actually tasted spiritual life, his unwanted things of life would at once diminish. There is no need. Anartha-nivṛttiḥ syāt. Anartha. Anartha, things which are not wanted, which has no meaning. So mukta-saṅga means no material attachment. That is mukta-saṅga. When one is actually liberated, these are the signs.

Bhidyate hṛdaya-granthiḥ. Our material life begins by a knot in the heart. What is that knot? That is sex desire. This is the knot. A man is hankering after a woman, and a woman is hankering after a man. This attachment is the beginning of material life. Everyone, not only human society. In animal society, in bird society, in beast society, you'll find this sex attachment. This is the hṛdaya-granthiḥ, beginning. Therefore, according to Vedic civilization, the first teaching to a student is to give him lesson how to become brahmacārī. How not to become attached in sex life, that is called brahmacārī. Tapasā brahmacaryeṇa [SB 6.1.13]. Tapasā, to become brahmacārī, to become…, abstaining from sex life, it requires tapasya. It is not so easy thing. Tapasā brahmacaryeṇa damena śamena [SB 6.1.13]. One has to practice how to control the mind, how to control the senses. This is brahmacarya. Tapasya. It requires tapasya. At the present moment, the students are, what to speak of tapasya, they are given all kinds of luxuries. So how there will be brahmacārīs? It is not possible. Especially in the Western countries, the boys and girls, they are educated in one place, co-education, and they live in the same building, and there are so many things. You know, better than me.

So there is no brahmacārī. There is no brahmacarya. That means the knot in the heart, sex desire, is more and more increased. It is not decreased. But if one takes to Kṛṣṇa consciousness, by practice, one comes to the point of giving up all these unwanted things. Chidyante, bhidyate hṛdaya-granthiḥ. I have several times explained to you that this knot of the heart is the sex desire. Puṁsaḥ striyā mithunī-bhāvam. Sex desire, mithunī-bhāvam etam. Tayor hṛdaya-granthim. And when they're actually united, that knot becomes more and more tight. But if one takes to Kṛṣṇa consciousness, then gradually, bhidyate hṛdaya-granthiḥ, that knot, sex desire… That is the test whether one's sex desire has diminished. That is the test. Bhidyate hṛdaya-granthiḥ. Bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ. Saṁśayāḥ. We are now in hazy conclusion, what is our position. We do not know. We do not know what is God, what I am, what is our relationship. Everyone is speculating. There are, therefore, there are so many parties. The jñānī party, the yogi party, the karmī party. Generally… and within each and every party there are hundreds and thousands of parties. So when one actually becomes free from the knot, or the knot is cut off, the attachment for material desires is cut off, at that time, he can understand what is his position, what is his position.

Therefore two things must go on in parallel lines. One side, a person should cultivate Kṛṣṇa consciousness and, another side, he should try to give up all the unwanted things. That will help him. You cannot continue both the things. Just like when a person is diseased, he's given medicine. At the same time, he has to act, not to take this, not to take that. That is the way of treatment. Not that whatever you like, you can eat; whatever you like, you can do, at the same time you become spiritually advanced. This is all nonsense. Tapasā brahmacaryeṇa [SB 6.1.13]. One has to practice tapasya. Tapas. Tapas means a little inconvenience, voluntarily accepting inconvenience. Just like brahmacārī lies down on the floor. A sannyāsī also, they follow the same practice as far as possible. Taking bath three, thrice daily, and so many rules and regulations are there. But at the present age, it is not possible to follow all the rules and regulations, but at least everyone who is interested in advancing in Kṛṣṇa consciousness must rise early in the morning, before four. And take his bath and become cleansed, perform maṅgala-ārātrika and study. These are tapasya. Tapasā brahmacaryeṇa śamena ca damena ca tyāgena [SB 6.1.13]. Tyāgena means renouncement. I like something, but voluntarily I should give it up. That is called tyāga. Of course, one who takes to Kṛṣṇa consciousness seriously, Kṛṣṇa helps him to become qualified in these matters. So bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ.

Now unless one is taken to this Kṛṣṇa consciousness practice, he has got so many doubts. "Why I shall do this? Why I shall do that?" But when he is raised to the platform of goodness, as it is expressed, mukta-saṅgasya jāyate, bhagavat-tattva-vijñānam [SB 1.2.20], when he understand the science of God, automatically he becomes disinterested with these unwanted things. Kṣīyante ca asya karmāṇi. Karmāṇi, karmāṇi nirdahati kintu ca bhakti-bhājām [Bs. 5.54]. We are bound up in this material existence due to our karma. According to my past karma, I have got this body, and again, as we are acting in this body, I am preparing forward my next body. Karmaṇā daiva-netreṇa [SB 3.31.1]. We have got varieties of body, varieties of body. Not that because we are all human beings… We have got common factors-two hands, two legs, one head-but each body is different from the other body. You won't find one pair of body exactly of the same nature. That is not possible. Because everyone's karma is different. Karmaṇā daiva-netreṇa. According to our karma, we get different types of body. So we have to stop this karma. We have to stop this karma. How you can stop this karma? Yajñārthe karmaṇaḥ anyatra karma-bandhanaḥ. If we simply act for Kṛṣṇa, then we get rid of the resultant action of karma. Yajñārthe karma. Whatever you do, you do for Kṛṣṇa. Yajñārthe. Yajña means Viṣṇu. Kṛṣṇa's the origin of viṣṇu-tattva. So whatever you are ordered to do for Kṛṣṇa, you are not bound up by the karma. Otherwise, good or bad, you are bound up by the resultant action of karma.

So when one is actually in the liberated stage… Liberated stage means to remain fixed up in devotional service, bhagavad-bhakti-yogataḥ… Otherwise it is not possible. Evaṁ prasanna-manaso bhagavad-bhakti-yogataḥ [SB 1.2.20]. You can stand liberated on the platform of devotional service. As soon as you deviate from devotional service, immediately the māyā is standing. She'll capture you. You can see practically. There is sunshine, and just next to the sunshine, there is darkness or shadow. So little deviation from the sunshine there is shadow. And little deviation from the shadow, you go to the sunshine. Both things are side by side, māyā and Kṛṣṇa. Māyā means absence of Kṛṣṇa. Shadow means absence of light, sunshine. So if you always keep in Kṛṣṇa consciousness, there is no shadow of māyā.

kṛṣṇa-sūrya-sama; māyā haya andhakāra

yāhāṅ kṛṣṇa tāhāṅ nāhi māyāra adhikāra

Kṛṣṇa is just like sunshine and māyā is just like darkness. So wherever there is sunshine, there cannot be any possibility of darkness. So you keep always yourself in Kṛṣṇa consciousness. Then there is no possibility of māyā. And māyā means to engaged in fruitive activities.

Tṛtīya-karma, karma-saṅgaḥ anya tṛtīya-śaktir iṣyate. Māyā… So long we are in māyā, we have to engage ourself in fruitive activities, karma. Therefore here it is said, kṣīyante ca asya karmāṇi. One who is liberated, being engaged in devotional service, his karma, fruitive activities, stop immediately. In the Brahma-saṁhitā it is said,

yas tv indra-gopam athavendram aho sva-karma-

bandhānurūpa-phala-bhājanam ātanoti

karmāṇi nirdahati kintu ca bhakti-bhājāṁ

govindam ādi-puruṣaṁ tam ahaṁ bhajāmi

[Bs. 5.54]

Yas tu indra. Indra means the King of heaven. And there is another indra, indra-gopa. It is a, it is an insect, very small. That is called indra-gopa. So it is said, "Beginning from that Indra, the King of heaven, down to this indra, the small insect," yas tv indra-gopam athavendram aho sva-karma, "everyone is enjoying, suffering according at the karma." The, that Indra, the King of heaven, is… You can become the King of heaven, provided you have got a mass of pious activities. You are promoted. Just like if you have got sufficient education, you can become high-court judge. It is not very difficult. Similarly, this Indra, Candra, Brahmā, big, big demigods, they have got all these posts on account of their great pious activities. Puṇya. Puṇya-karma. Similarly, the hogs and dogs and other animals, they are due to the pāpa-karma, impious activities. So both of them are resultant action of our karma.

So everyone is suffering or enjoying the resultant action of his karma. Yas tv indra-gopam athavendram aho sva-karma-bandhānurūpa. Bandhana. As he's bound up by the resultant action of karma… Bandhānurūpa-phala-bhājanam āta… They are getting different results of their karma. It is very easy to understand. But for the devotees it is said, karmāṇi nirdahati kintu ca bhakti-bhājām [Bs. 5.54], those who have taken to Kṛṣṇa consciousness in devotional service, their karma is cut off. There is no resultant action. Just like you know chick peas. Chick peas, if you sow on the ground, it will fructify into a plant. But the same chick pea, if it is fried and you sow on the ground, it will not fructify. So our karma should be fried up by devotional service. Then it will not produce any result. And Kṛṣṇa also says in the Bhagavad-gītā, ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi [Bg. 18.66]. So there is no resultant action of a devotee's activity. Therefore here it is said, kṣīyante ca asya karmāṇi. Unless you have completely finished your resultant action of karma, you cannot be promoted to the spiritual world. You have to accept a type of material body so long karma will go on. Therefore in another place, Bhāgavata, it is said that people are engaged as karmīs, and Ṛṣabhadeva says na sādhu manye. One is engaged in karma. It is not very good.

…na sādhu manye yata ātmano 'yam

asann api kleśada āsa dehaḥ

[SB 5.5.4]

By karma only we are getting different types of body, although it is temporary. But as soon as we are encaged in this body, we become subject to threefold miseries of life.

So for a devotee, there is no more karma, or there is no more material body. Kṛṣṇa also confirms in the Bhagavad-gītā, tyaktvā dehaṁ punar janma naiti [Bg. 4.9]. After giving up this body, a devotee, he does not get anymore birth in this material body. Tyaktvā dehaṁ punar janma naiti mām eti [Bg. 4.9]. In his spiritual body, he comes back home, back to Godhead. So the same thing is expressed here: kṣīyante ca asya karmāṇi dṛṣṭa ātmani īśvare. He sees, ātmani dṛṣṭa, he realized his relationship with God, īśvare. He realized that "I am eternal servant of God, eternal servant of Kṛṣṇa." Jīvera svarūpa haya nitya-kṛṣṇa-dāsa [Cc. Madhya 20.108-109]. He realizes it. And because he realizes it, he engages himself in that way. That is the perfection of life.

bhidyate hṛdaya-granthiś

chidyante sarva-saṁśayāḥ

kṣīyante cāsya karmāṇi

dṛṣṭa evātmanīśvare

Read the purport.

Pradyumna: "Attainment of scientific knowledge of the Personality of Godhead means seeing one's own self simultaneously. As far as the identity of the living being as spirit self is concerned, there are a number of speculations and misgivings. The materialist does not believe in the existence of the spirit self, and empiric philosophers believe in the impersonal feature of the…"

Prabhupāda: This is doubt, whether there is soul or not. Chidyante sarva-saṁśayāḥ. There are so many doubts for the material scientists. Somebody says, "There must be something." Somebody says, "No, there is no soul. It is the combination of matter. The life symptoms come out." There are so many theories. So actually, when becomes enlightened by Kṛṣṇa consciousness, his all doubts are moved. Go on.

Pradyumna: "…and empiric philosophers believe in the impersonal feature of the whole spirit without individuality of the living beings. But the transcendentalists affirm that the soul and the Supersoul are two different identities qualitatively one…"

Prabhupāda: This is also another doubt. Because the impersonalists, they think, ghaṭākāśa-poṭākāśa. Just like the sky. The sky is within the pot, and the sky is outside the pot. So when the pot is broken, the inside sky becomes one with the outside sky. That is their theory. So these doubts are also dissipated when one comes to Kṛṣṇa consciousness. That this poṭākāśa means the sky within the pot, no, ghaṭākāśa, the sky within the pot, it cannot be made analogy with the sky in the pot and outside. Because they are individual souls. In the Bhagavad-gītā it is said that they are part and parcel of God sanātana, eternally, not that they have been cut off. Just like the sky within the pot is walled by the wall of the pot, but actually we are not walled. We are individual. Every, every one of us are individual. We are not surrounded by some material wall. This material wall is supposed to be this body. Actually, we are individual, and therefore, because we are individual, according to our individual karma, we have got different types of body. So these are the doubts. When one become completely, I mean to say, cognizant with the Kṛṣṇa consciousness science, his all doubts are removed. Go on.

Pradyumna: "There are many other theories, but all these different speculations are at once cleared off as soon as Śrī Kṛṣṇa is realized in truth by the process of bhakti-yoga. Śrī Kṛṣṇa is like the sun, and materialistic speculations about the Absolute Truth are like the darkest midnight. As soon as the Kṛṣṇa sun is arisen within one's heart, the darkness of materialistic speculations about the Absolute Truth and the living beings is at once cleared off. In the presence of the sun, the darkness cannot stand, and the relative truths that were hidden within the dense darkness of ignorance become clearly manifested by the mercy of Kṛṣṇa, who is residing in everyone's heart as the Supersoul. In the Bhagavad-gītā (10.11), the Lord says that in order to show special favor to His pure devotees, He personally eradicates the dense darkness of all misgivings by switching on the light of pure knowledge within the heart of a devotee."

Prabhupāda: This is another advantage of the devotee. Because Kṛṣṇa shows a special favor to the devotee. Although He's equal to everyone, He's specially, I mean, inclined favorable to the devotees. Teṣām eva anukampārtham aham ajñāna-jaṁ tamaḥ. There… He takes special care. He says, samo 'haṁ sarva-bhūteṣu [Bg. 9.29]. Although He's equal to everyone, still He's specially inclined to the devotees. For the devotees, he gives special instruction from within. Yena mām upayānti te. This is the special advantage of a devotee. Go on.

Pradyumna: "Therefore, because of the Personality of Godhead taking charge of illuminating the heart of His devotee, certainly a devotee, engaged in His service in transcendental love, cannot remain in darkness."

Prabhupāda: So there is no question that a devotee will remain in darkness. Sometimes it is argued that mostly devotees are not very much educated. It doesn't matter. This external, academic education has no value for spiritual advancement. So here it is said, ahaṁ nāśayāmy ātma-bhāvasthaḥ. Kṛṣṇa is within everyone, and if every, anyone is purified, Kṛṣṇa takes charge and He instructs. And who can be greater instructor than Kṛṣṇa? Therefore it is wrong theory that devotees are ignorant. They're full of knowledge. If one is actually a devotee, there is no lack of knowledge. That's a fact. Go on.

Pradyumna: "He comes to know everything of the absolute and the relative truths. The devotee cannot remain in darkness, and because a devotee is enlightened by the Personality of Godhead, his knowledge is certainly perfect. This is not the case for those who speculate on the Absolute Truth by dint of their own limited power of approach."

Prabhupāda: Yes. One can speculate about the Absolute Truth to certain extent. Therefore, generally, these speculators become impersonalists. Because they cannot go beyond that. But that impersonal knowledge is not complete. As we have several times stressed on this point, one has to go further, onward: realization of Paramātmā, realization of the Supreme Personality of Godhead. But they stop only in impersonal view. That's all. Go on.

Pradyumna: "Such knowledge is called paramparā, or deductive knowledge, coming down from the authority to the submissive aural receiver, bona fide by service and surrender. One cannot challenge the authority of the Supreme and know Him also at the same time. He reserves the right of not being exposed to such a challenging spirit of an insignificant spark of the whole, subjected to the control of illusory energy. The devotees are submissive, and therefore the transcendental knowledge descends from the Personality of Godhead to Brahmā, and from Brahmā to his sons and disciples in succession. This process is helped by the Supersoul within such devotees. That is the perfect way of learning transcendental knowledge. This enlightenment perfectly enables the devotee to distinguish spirit from matter, because the knot of the spirit and matter is untied by the Lord. This knot is called ahaṅkāra, and it falsely obliges a living being to become identified with matter. As soon as this knot is loosened, therefore, all the clouds of doubt are at once cleared off. He sees his master and fully engages himself in the transcendental loving service of the Lord, making a full termination of the chain of fruitive action. In material existence a living being creates his own chain of fruitive work and enjoys the good and bad effects of those actions life after life. But as soon as he engages himself in the loving service of the Lord, he at once becomes free from the chain of karma. All his actions no longer create any reaction."

Prabhupāda: That's all right. Have kīrtana. (end)

720825SB.LA

Śrīmad-Bhāgavatam 1.2.22

Los Angeles, August 25, 1972

Pradyumna: (leads chanting, etc.)

ato vai kavayo nityaṁ

bhaktiṁ paramayā mudā

vāsudeve bhagavati

kurvanty ātma-prasādanīm

[SB 1.2.22]

Prabhupāda: (interrupts devotees chanting verse) The word, not "vay", it is vai. (chanting resumes)

Pradyumna: Translation: "Therefore all transcendentalists have been rendering loving service with great delight to Lord Kṛṣṇa, the Personality of Godhead, from time immemorial because such devotional service is enlivening to the self."

Prabhupāda: So "therefore." The word is "therefore." "Therefore" means after concluding something, then we say "therefore." When we talk, when we argue, when we come to the conclusion, then we say "therefore." Or when our argument is strong, then we say "therefore." So this "therefore" means that one is firmly convinced. As it is described in the previous verse, bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ. Sarva-saṁśayāḥ. Saṁśaya means doubtfulness.

Now this morning we were talking with our scientist friend whether the ultimate source of everything… First of all, the conclusion is that everything is, are, relatively situated here. Just like some gentleman, he is son of another gentleman, relative. Then his father is also son of another gentleman. So our… this world is relative depending one thing upon another. Nobody is self-independent. This is going on. Then… So find out the original source of everything, that original source, whether it is sentient or insentient? The conclusion is original source must be sentient. Because in this, our experience, experimental knowledge, we see something matter and something living. I am seeing here is a small ant and here is a big stone. The big stone is insentient. It cannot move. For millions of years you wait, whether the stone will move-you cannot see. No, it will not move. Because it is insentient. Whereas a small ant, it is going. You just check its marching. It will struggle. It will struggle this way, this way, this way. And ultimately you have to give way. This is sentient. Therefore sentient is superior.

There are two things within our experience: one, matter, not sentient; and another sentient. So this… Now, I am seer. Or sometimes I control both these things. But I am not supreme controller. But I can observe that there are two things, sentient and insentient, and I am observing. So, for the time being, I am superior of both the sentient and nonsentient. So the conclusion is the ultimate source of everything, ultimate knower, ultimate analyzer, must be a sentient. It cannot be insentient. That is experimental knowledge.

So in this way, this, our Kṛṣṇa consciousness movement, bhāgavata-dharma, it is not sentiment. We can explain how God created. Sometimes it is, in Bible, it is said, "God said, 'Let there be creation,' and there was creation." But they cannot explain. Therefore in the modern age, scientifically advanced, they do not take it. But we can explain. Our bhāgavata-dharma can explain how, simply by desiring, there is creation. So here it is said: chidyante sarva-saṁśayāḥ. Chidyante sarva-saṁśayāḥ. One, by this, following this bhāgavata-dharma, studying from Bhāgavata, the ultimate knowledge of everything, one can become completely doubtless that God is a person, He is sentient, He is the supreme director, He's the supreme knower, He's the supreme physist, the supreme chemist-everything, supreme.

Just like Kṛṣṇa lifted the mountain, giri-bara-dhārī. Jaya rādhā-mādhava kuñja-bihārī gopī-jana-vallabha giri-bara-dhārī. When there was torrents of rain, Vṛndāvana was being overflooded, and all the inhabitants became so much disturbed. They were seeing to, looking to Kṛṣṇa, because they did not know anything beyond Kṛṣṇa. Kṛṣṇa said, "Yes, I am lifting this mountain. Let it become a big umbrella of the whole state, or whole village." The atheist will say these are all stories. No. They're not stories. Because God is supreme, He is supreme physist, He knows how to make this mountain weightless. He knows the art. Just like so many gigantic planets are floating in the sky. That is a fact. Now who is floating? You cannot float even a small thing in the air, but such gigantic… Not only one, millions and trillions, they are floating. Who has made it possible, floating? So, God can do that. Therefore He is called all-powerful, the great.

So if Kṛṣṇa is God, then floating or make this mountain weightless, is it very difficult task for Him? No. He entered the ocean. Unless He knows the physical laws how to enter the ocean… It is technique only. Modern scientists, they are also entering, by machine. They're floating by machine. That is also physical science. So, if you know the physical science still more perfectly, you can float in the air without machine, you can enter within the water without machine, you can lift the mountain without machine. It is a question of perfect knowledge. (knocking sound) What is that knock, sound?

So here it is said that when you are actually advanced in spiritual knowledge, in devotional service, then chidyante sarva-saṁśayaḥ. Saṁśaya means doubtfulness. Sometimes… Yes. Generally, "Oh, these are stories. Kṛṣṇa lifted a mountain." Because atheists say and we say, "Yes, maybe." But no. You must be firmly convinced, yourself, if you are Kṛṣṇa conscious, that "Yes, Kṛṣṇa did it." It is possible because He knew the physical science very perfectly. He knows and He, He can know, He can do it. One thing into another. Just like electrician, he can turn cooler into heater, heater into cooler. Because he knows the science. You cannot do that. So don't study Kṛṣṇa thinking yourself as Kṛṣṇa, that "I am also Kṛṣṇa." No. That is the defect. Everyone thinks that frog philosophy. Frog philosophy, he has got experience of three-feet well, and he has been informed that there is Atlantic Ocean. He's simply imagining, "How it is possible? How it is possible?" He is thinking maybe little more, four feet, five feet, six feet, ten feet, and as soon as ten feet he's burst. Because he has no more knowledge. But how the three-feet well can be compared with the Atlantic Ocean? That he does not know.

So we are think…, we have got limited energy, creative energy, so-called scientific knowledge, so-called other knowledge. Limited. Because our senses are limited. And we are thinking that God may be a little bigger than me, Kṛṣṇa? But as soon as it comes to the point that He, He can lift the mountain and the world, the planet, then they doubt. That is saṁśaya. But actually, if you are advanced in Kṛṣṇa consciousness, you must be free from all doubts. You must know perfectly well what is Kṛṣṇa. So that is also possible by devotional service. Just like Kṛṣṇa says in the Bhagavad-gītā: bhaktyā mām abhijānāti [Bg. 18.55]. "If one wants to understand Me perfectly…" Kṛṣṇa cannot be understood perfectly, but still, just to drive away our doubts… Because we have got so many doubts. So that doubts can be also dissipated bhaktyā, by bhakti.

How? Why not by knowledge? Because there are three ways: karma, jñāna, bhakti. By knowledge, scientific knowledge, Kṛṣṇa cannot be known. Why bhakti? Why Kṛṣṇa is prescribing bhakti? No. By knowledge, so-called knowledge, you cannot understand Kṛṣṇa. Therefore the so-called scientists, they are in doubts. It is not possible. If you think that "I shall speculate. Through knowledge, I shall understand God," that is not possible. Because God is unlimited; your knowledge is limited. How you can know God? How the bhaktas-they are not scientists, not educated very much-how they can know? Yes, they can know. How? That is stated in the Bhagavad-gītā:

teṣāṁ satata-yuktānāṁ

bhajatāṁ prīti-pūrvakam

dadāmi buddhi-yogaṁ tam…

[Bg. 10.10]

Dadāmi buddhi-yogaṁ tam. Tam means "unto Him." Whom? Bhajatāṁ prīti-pūrvakam. Those who are engaged in devotional service with love and faith. Because God is within you. You haven't got to search out where is God. Īśvaraḥ sarva-bhūtānām, hṛdy antaḥ-sthaḥ [Bg. 18.61].

We have begun this chapter śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ… [SB 1.2.17]. (aside:) You are sleeping, this boy… Śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ puṇya-śravaṇa-kīrtanaḥ. Anyone who is engaged in hearing about Kṛṣṇa… To whom? To Him, not those who are sleeping. Those who are actually hearing, śṛṇvatām. Śṛṇvatām means hearing, not sleeping. To such person. Bhajatāṁ prīti-pūrvakam, and engaged in devotional service. Buddhi-yogaṁ dadāmi tam, "I give intelligence." It doesn't require… If he's sincere, if he's actually a devotee, Kṛṣṇa will help him. Guru-kṛṣṇa-kṛpā. Guru is secondary, another mercy of Kṛṣṇa. Kṛṣṇa is helping within and without. That without help is guru, Kṛṣṇa's representative. So Kṛṣṇa is always ready to help us, and when Kṛṣṇa is helping us, it is very easy to understand Him. Therefore a devotee is beyond all doubts. Beyond all doubts. There is no doubt. Not that blindly we are accepting Kṛṣṇa as the Supreme Personality of Godhead. No. We have got all our arguments, scientific, philosophical, anything. Then we accept Kṛṣṇa. That acceptance is nice. That is uttama-adhikārī.

Kaniṣṭha-adhikārī, madhyama-adhikārī and uttama-adhikārī. There are three stages of devotees-lower class, middle class and first class. The first-class devotee is without any doubt. The third-class devotee, he's accepting, he's accepting: "Here is God," that's all. But he has many doubts. The second class, he, although he has got doubts, he's accepting on the authority of Vedas. That is second class. And the first class, he knows perfectly well that "Here is God." That is the, the sarva-saṁśayaḥ. Chidyante. They are beyond all doubts. "Yes, Kṛṣṇa, the Supreme Personality of Godhead. Here is Kṛṣṇa. In this temple here is, my Lord is standing. He has very kindly, mercifully, He has come to accept my service." That is first-class devotee. Just like Caitanya Mahāprabhu. As soon as He saw Jagannātha in the temple, immediately fainted. "Here is My Lord; I was searching after."

So there are stages. So those who are first class… Here it is stated ato vai kavayaḥ. Kavayaḥ means first class. Ato vai kavayo nityam. Perpetually, eternally. Bhaktiṁ paramayā mudā. Devotional service. Transcendental, paramayā. The devotional service… For the third-class devotee, the devotional service is also third class. And the, although third class, first class, second class, we are distinguishing, it is not ordinary material first class, second class… Even in the spiritual world there is such divisions. The same division. Just like in the light, in the sunlight, there is division: the sunshine, the sun globe, and the sun-god. There are three divisions. It is not that because you are in the sunshine you know what is the sun globe or what is sun god. That is another stage. Similarly, just to become a devotee on the devotional service, there are stages. Stages. That is kaniṣṭha-adhikārī, madhyama-adhikārī. So uttama-adhikārī, uttama-adhikārī means first class. He's firmly convinced, "Kṛṣṇa is the Supreme Personality of Godhead." Nobody can deviate. He can convert others to understand Kṛṣṇa, that He's the Supreme Personality of Godhead. But nobody can convert him that Kṛṣṇa is not God. That is not possible. That is first class.

So here it is said: ato vai kavayo nityaṁ bhaktiṁ paramayā mudā vāsudeve bhagavati. Therefore those who are actually in the knowledge of Kṛṣṇa consciousness, science of God, they're firmly fixed up in the devotional service of Kṛṣṇa, Vāsudeva. Vāsudeve bhagavati. Then what about the third class? The third class also, if he stick to the devotional service according to the rules and regulation, vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ… [SB 1.2.7]. Prayojita means "just begun." Janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam. Then that devotional service to Vāsudeva, Kṛṣṇa, will gradually help him how to become vairāgya, how to become detached with material attraction, and how to acquire knowledge about Kṛṣṇa. Everything will come.

So for the kaniṣṭha-adhikārī, we must stick to the principle. Gradually, everything will be revealed. Sevonmukhe hi jihvādau svayam eva sphuraty adaḥ [Brs. 1.2.234]. In the beginning, because we have got blunt material senses, we cannot understand what is Kṛṣṇa, what is Kṛṣṇa's service. Ataḥ śrī-kṛṣṇa-nāmādi… What is Kṛṣṇa's chanting of name. We are thinking that this is chanting, just like we chant so many vibrations, this is also like that. We cannot understand. But if we take up all this devotional service in right earnestness to serve the Lord, then everything will be gradually revealed. That is required. But if we become slack in following the rules and regulations, then we remain the third class. We cannot raise ourself to the second class, first class position. Therefore all doubts remain. This is the position.

Thank you very much. Chant. (end)